Aisha wasn’t 9: An In-depth Study
Aisha wasn’t 9: An In-depth Study
Faiyaz M. Khan
In the modern era, one of the most controversial attacks on Prophet Muhammad is his marriage to Aisha due to her young age.[1] This paper will examine the most crucial evidence both for and against Aisha’s young age in hadith literature, sirah, history and academic sources. While this is a sensitive topic for Muslims,[2] critics of Islam utilise this marriage to disparage the Prophet’s character and reputation[3] to “discredit Islam.”[4] Historically, Medieval Christian apologists did not criticise the Prophet’s marriage to Aisha, even though they did so for his other wives, like Khadijah and Zaynab bint Jahsh.[5] One of the earliest criticisms is by Ockley in the late 19th century, where he mentions Aisha being nine years old and adding that “at which age, women in that country are ripe for marriage.”[6] Moreover, he accuses the Prophet of deceiving Abu Bakr, Aisha’s father, by pretending he had received “a divine command for it;”[7] and that he tried to molest Aisha even before they were married.[8] Building on this work Margoliouth in the early 20th century, called Aisha’s marriage to the Prophet an “ill-assorted union”[9] characterising it as a “marriage of a man of fifty-three to a child of nine, dragged from her swing and toys;”[10] further, he also claims that the Prophet married her for “the desire to obtain some ready money”[11] from Abu Bakr.[12] Thus, such uncharitable characterisations of the Prophet’s marriage to Aisha necessitates that judging historical figures with contemporary standards and norms,[13] is not only unfair but it exposes the biases people have that stops them from dispassionately and critically examining the evidence of either side.[14]
The traditional Islamic view found in five of the six canonical books of hadith (kutub as-sittah) on the age of Aisha states that she was six or seven years-old when the marriage contract was made, and nine years-old when the marriage was consummated.[15] Moreover, it is Aisha herself who is the narrator of all these hadiths except for one that is narrated by Abdullah ibn Mas’ud.[16] Furthermore, leading hadith experts in al-jarh wa’l-ta’dil (impugnment and validation) like al-Bukhari,[17] Muslim,[18] Abu Dawud[19] and an-Nasa’i[20] have included these hadith reports in their respective collections,[21] which further strengthens the reliability and accuracy of the narrators in each hadith.[22] Sirah sources also confirm Aisha’s young age.[23] Additionally, the young age of Aisha is collaborated by other hadiths narrated by her which document her playing with dolls with her friends,[24] and also mentions the Prophet’s return from either the Siege of Khaibar or the Battle of Tabuk which occurred in the years 7 and 9 AH respectively,[25] which would mean that she was still a young teenager. On the other hand, Kamruzzaman and Obeid claim that playing with toys was not unusual in Medieval Arab society – even for an 18-year-old woman – due to the lack of suitable entertainment.[26]
Nevertheless, a key narrator in most of these hadiths, Hisham ibn Urwa,[27] has been criticised for his weak memory and accused of tadlis (concealment).[28] Olawale, Shanavas and others assert that Hisham had a weak memory in old age when he moved to Iraq, as none of his students of Madinah narrated the hadith about Aisha’s young age at marriage in Madinah where he had lived for 71 years.[29] Thus, Malik ibn Anas and Yaqub ibn Shaibah did not accept Hisham’s hadiths from his students from Iraq.[30] Moreover, Auda claims that Hisham had amnesia according to Yahya ibn Saeed and Ibn Khirash, while Malik and Ibn Hajar accused him of tadlis, and his fraternisation with Umayyad royalty demonstrates his “lack of integrity and honesty.”[31] He further accuses Hisham of fabricating hadith about the Prophet being affected by magic, which according to Auda is contrary to “many Qur’anic principles.”[32]
On the other hand, al-Dhahabi praises Hisham, calling him an authority in hadith and rejecting claims that he mixed up hadiths in his old age – stating he was “amongst the giants who was free from mistake.”[33] Moreover, Ibn Sad also affirms him to be “reliable and firm, with a lot of hadith.”[34] As for the accusation of tadlis by Malik, he uses many narrations from Hisham in his Muwatta, which does not support such a serious allegation.[35] A further dilemma is that weakening hadiths from Hisham still leaves six authentic hadiths[36] from other narrators namely Abdullah ibn Mas’ud,[37] Abu Ubaidah ibn al-Jarrah,[38] al-Aswad ibn Yazid,[39] Abi Salama ibn Abd al-Rahman[40] and Ibn Shihab al-Zuhri[41] that state categorically that Aisha was married at a young age. Although Al-Idlibi asserts that the hadith of Ibn Mas’ud is weak through several chains of transmission,[42] an-Nasa’i, al-Albani and Za’i classify the hadith as sahih (authentic).[43]
Al-Bukhari also reports that Aisha maintained she was “a playful little girl”[44] (jariya) when Surah al-Qamar verse 45 was revealed to the Prophet in Makkah,[45] although a minority view claims that the verse was revealed in Madinah between 4 to 10 AH according to different sources.[46] Most Qur’an commentators also hold the view that the entire surah is Makkan,[47] with Asad affirming the date of its revelation and Emerick estimating the incident of the splitting of the moon to be approximately 614 CE.[48] This would mean that the surah was revealed on about the fourth year of the prophetic mission, which would again indicate that Aisha was born before the start of the prophetic mission for her to be able comprehend the revelation of the surah, and be able to recall and explain it years later.[49] Even though al-Mehri and Mohiuddin claim that the surah was revealed in the “8th year of prophethood”[50] or “Year 9”[51] respectively, this still means that Aisha was born before the prophetic mission began.[52] All the suggested dates estimated by different sources attest that Aisha was born before the prophetic mission.
Furthermore, Shanavas and Auda estimate Aisha to be between 6 to 13 years-old due to the lexical definition of the word jariya.[53] Whereas, others claim that the minimum age of a jariya is 3 years and the maximum is 8 years,[54] due to Aisha’s dictum, “When a girl (jariya) reaches nine years of age then she is a woman.”[55] There are two separate matters here which are being conflated, firstly the definition according to the Arabic language, and secondly, a discussion about when a jariya can be considered a woman, meaning having reached puberty and the ability to discern for herself what is beneficial or detrimental to her interests.[56] This does not mean that a jariya who has reached puberty and demonstrated intellectual maturity cannot still be referred to as a jariya; as demonstrated by Barira’s testimony about Aisha during the slander incident, where she calls Aisha “a young girl” (jariya).[57] The slander incident occurred between 4 to 7 AH according to different sources,[58] which is years after her marriage to the Prophet, yet she is still referred to as a jariya, which affirms her being of a young age. While some claim that Aisha looked young,[59] it is contrary to Barira’s statement where she states, “I have not seen anything more than that she is a little girl (jariya) who sleeps, leaving the dough of her family (unguarded) that the domestic goats come and eat it;”[60] which demonstrates Aisha’s innocence and that she was an inexperienced youth.
Furthermore, Al-Bukhari also reports Aisha’s recollection of her father’s attempt to migrate to Abyssinia when the persecution of the Muslims in Makkah by the Quraysh became unbearable,[61] which would have occurred around 615 CE.[62] In this hadith the translator adds the words, “Since I reached the age when I could remember things …” to Aisha’s statement – which are not found in the Arabic. Nevertheless, it does indicate that Aisha was old enough to understand what was happening in her home.[63] According to Al-Idlibi, this means “she was born four years before the prophetic mission,”[64] otherwise she would have been too young to remember or comprehend what was happening. Moreover, Auda and Ali postulate that this hadith proves Aisha was older, as the hadith of her being nine years-old at marriage would mean she was not born when these events occurred.[65]
Additionally, Al-Bukhari and Muslim report Aisha participating in the Battle of Uhud as a nurse, carrying heavy waterskins to the injured soldiers,[66] which transpired in 625 CE.[67] According to Idlibi, waterskins are very heavy, so it is unreasonable to accept that Aisha as a young girl would be carrying and refilling these waterskins for the wounded soldiers.[68] This is a weak argument since children were expected to work and at times did manual labour in medieval times.[69] While others claim that as the Prophet forbade those under 15 years of age to participate in the battle, it is reasonable to conclude that Aisha was 15 years or older since she was allowed to participate.[70] This is a non sequitur because those denied permission to participate in the battle were those seeking to be combatants; thus, as Aisha was a nurse the same age restriction would not apply to her.[71]
In addition, Al-Tabari reports that four of Abu Bakr’s children were born before the prophetic mission,[72] this includes Abdullah, Asma, Abdurrahman and Aisha.[73] This report is also in Al-Tabarani’s Al-Mu’jam al-Kabir, and Al-Hakim’s Al-Mustadrak where he graded it sahih (authentic).[74] This is a strong indicator of Aisha being born before the prophetic mission, which would make her at least 14 when she got married in 1 AH.[75] However, Shanavas claims that Al-Tabari is an unreliable source for determining Aisha’s age,[76] since he also reports that she was nine[77] when she “began to cohabit with the Prophet.”[78] This is an unfair criticism as Al-Tabari was a historian who collected all types of reports for his book, Ta’rikh al-Rasul wa al-Muluk, as such he did not grade the reports nor did he offer any “editorial comment.”[79] Moreover, Ibn Ishaq in As-Sirah an-Nabawiyyah lists Asma and Aisha “while she was a little girl” among the early converts to Islam,[80] which according to Salahi would mean that Aisha was at least 10 years old at the time.[81] In order to strengthen this report, Auda asserts that Ibn Ishaq was a trustworthy narrator according to scholars like Sufyan al-Thawri, Zuhri, al-Shafi’i and Ali ibn al-Madini, whilst acknowledging that he was accused of lying by Malik and Hisham ibn Urwa.[82] Furthermore, al-Bazzar accuses him of tadlis al-shuyukh or falsely claiming “to narrate directly from his teacher’s teacher.”[83] According to Kamali, when an unreliable narrator does tadlis, he is abandoned.[84]
Additionally, historical reports that state that Asma was 10 years older than Aisha are of unknown authenticity,[85] and there is no consensus among historians of the age difference;[86] although Al-Idlibi affirms that the reports in Ibn Abd al-Barr’s Al-Isti’aab and Ibn Asaakir’s Tarikh Dimashq have jayyid isnad (good chain of transmission).[87] Furthermore, reports of Aisha calling Fatimah, “O daughter (bunayyah),”[88] indicates her being older or of the same age as Fatimah are implausible, especially when eleven authentic hadiths with more reliable chains in Sahih al-Bukhari[89] and Sahih Muslim[90] do not have these words, and it is worth noting that Aisha and Fatimah did not have a mother-daughter type of relationship for this report to be credible.[91] Moreover, this report has a weak isnad;[92] despite this, Al-Idlibi asserts that it is acceptable, as “the criterion for supplemental evidence is more relaxed.”[93]
A further argument of Aisha being born before the commencement of the prophetic mission is her engagement to Jubayr ibn al-Mutim, which could not have occurred if she was born after the prophetic mission.[94] Moreover, when Khawlah bint Hakim approached the Prophet enquiring if he wanted to get married, her suggesting Aisha’s name implies that she was of a marriageable age.[95] Further, Salahi states Khawlah suggested two women, Sawdah and Aisha, for marriage to the Prophet as he wanted to get married to a woman who could help him raise his young children – marrying a young girl of nine would have been counterintuitive since Sawdah would have had to look after her too.[96] Furthermore, Ahmad ibn Hanbal’s Musnad reports that Khawlah uses the word bikr (virgin) to refer to Aisha, as such, it is asserted that bikr is used to refer to an unmarried woman – not a nine year-old girl.[97] This is disputed by Macarthur who asserts that bikr means virgin with no age restriction,[98] while El-Ali focuses on Aisha’s knowledge adding that a 9 year-old could not have been proficient in the rules of Islamic ethics, Arab poetry and genealogy – she would have had to be “at least 13.”[99] Nonetheless, “what we call child marriages, were an extremely widespread phenomenon;”[100] thus, Aisha’s engagement to Jubayr does not mean she was older, as it was not uncommon to arrange betrothals for even babies during this period in world history.[101] Furthermore, two of the Prophet’s daughters, Zainab and Umm Kulthum, were both married at a young age indicating that such marriages were common.[102] Olawale cites Biblical evidence to claim that it was a norm of “all Semitic peoples”[103] to marry their young virgins to older distinguished men, so Aisha’s marriage at a young age to the Prophet was not against cultural norms.[104] However, Auda disagrees stating that according to the spirit of Islam, 9 year-olds are too young to get married and that there is no biological proof that they were similar to today’s older teenagers.[105]
Some researchers have suggested novel theories to discount all the hadiths on Aisha’s young age at marriage. El Fadl postulates that Aisha is “a controversial political figure”[106] due to her part in the rebellion against Ali ibn Abu Talib, the Prophet’s cousin and son-in-law, in the Battle of the Camel.[107] As such, those who opposed her actions, Ali’s supporters, sought to portray her as an “irrational, immature” young upstart, by fabricating reports that she was very young when she married the Prophet.[108] Moreover, Little claims that it was Abd Allah ibn al-Zubayr, Aisha’s nephew, and his supporters who fabricated these reports to strengthen their political legitimacy, by portraying Aisha’s status as the Prophet’s favourite and “only virgin wife.”[109] In addition, he accuses Hisham ibn Urwa of fabricating hadith for “sectarian and political ends.”[110] Some have also stated that early works like “the Kitab al-Magazi of Ibn Ishaq, the Muwatta of Malik and the Kitab al-Magazi of al-Waqidi”[111] do not have the hadith on Aisha’s age at marriage, indicating that Hisham invented it.[112] Furthermore, Little claims that Hisham contrived the hadith to bolster Sunnism in Iraq which was a Shiite stronghold;[113] thus, juxtaposing Aisha as the young virgin with Fatimah and Mary – who were revered virgins in Shiism and Christianity respectively.[114] This theory is fanciful as Sunnis have never venerated Aisha as the Shiites do for Fatimah and the Christians for Mary.[115] Such an elaborate conspiracy to disseminate fabricated reports about Aisha’s youth, and thereafter it being unnoticed by centuries of hadith scholars seems incredible. The above researchers do not account for the hadiths about Aisha’s age at marriage that were not transmitted by Hisham,[116] thus, inadvertently falling into the fallacy of “absence of evidence is not evidence of absence.”[117] Additionally, early hadith scholars were very much aware of interpolation and fabrication of hadiths due to sectarian and political biases; [118] therefore, to suggest that they were naïve, ignorant or even partisan to such reports is ahistorical.
To conclude, while hadiths on Aisha’s young age at marriage are authentic and are transmitted from different narrators and chains,[119] other authentic hadiths indicate that Aisha was much older.[120] A compelling case can be made from her recollections about her father’s actions and decisions during the Makkan period, highlighting her maturity and indicating that she was born before the prophetic mission.[121] A reconciliation between the different authentic hadiths is required to garner a complete and accurate historical record of Aisha’s age, as weak and ungraded hadith cannot be reconciled with authentic hadiths.[122] This has been compounded by allegations of fabrication,[123] tadlis,[124] sectarian and political bias,[125] as well as theories as to why Aisha’s age was changed.[126] None of these can withstand academic scrutiny, and to take them seriously would undermine the authenticity of the hadith corpus and defame the reputations of reliable hadith narrators, together with creating doubt on the second source of Islamic law[127] – all premised on speculation and conjecture. One way forward is to reconcile Aisha’s hadith with the ancient Arab custom of girls counting their age from menarche;[128] which would mean that Aisha’s actual age would have been much older than 9 years when she married the Prophet. This is the least objectionable way to reconcile the authentic hadiths without directly or indirectly attacking Islamic tradition, scholarship and prominent personalities without robust evidence.
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[1] Arnold Yasin Mol, “Aisha (ra): The Case for an Older Age in Sunni Hadith Scholarship,” Yaqeen Institute for Islamic Research, 3-4, last modified October 19, 2020, https://yaqeeninstitute.org/read/paper/aisha-ra-the-case-for-an-older-age-in-sunni-hadith-scholarship; Muhamad Rofiq Muzakkir et al., “Sectarian Tensions, Islamophobia, and Decolonization: Comparing Jasser Auda’s and Jonathan Brown’s Analysis of the Hadiths Concerning Aisha’s Marital Age,” Indonesian Journal of Islam and Muslim Societies 13, no. 2 (2023): 429, https://doi.org/10.18326/ijims.v13i2.427-456
[2] Kecia Ali, Sexual Ethics and Islam: Feminist Reflections on Qur’an, Hadith, and Jurisprudence (Oxford: Oneworld Publications, 2006), 145; Islam Q&A, “The Reason Why the Prophet (peace and blessings of Allah be upon him) Married Aa’ishah Despite the Age Difference,” para. 10, last modified October 14, 2003, https://islamqa.info/en/answers/44990/the-reason-why-the-prophet-peace-and-blessings-of-allah-be-upon-him-married-aaishah-despite-the-age-difference
[3] Resit Haylamaz, Aisha: The Wife, The Companion, the Scholar (New Jersey: Tughra Books, 2021), 215.
[4] Muzakkir et al., “Sectarian Tensions,” 429.
[5] Ali, Sexual Ethics and Islam, 136; Md. Kamruzzaman and Abdulrahman Hussein Obeid, “Orientalists’ Criticism of Saida Aisha’s Marriage: Analytical Study of Hadith Narrations,” Journal of Hadith Studies 8, no. 2 (2023): 21, https://journalofhadith.usim.edu.my/index.php/johs/article/view/259/136
[6] Simon Ockley, The History of the Saracens: Comprising the Lives of Mohammed and His Successors, 6th ed. (London: George Bell & Sons, 1878), 19.
[7] Ibid.
[8] Ibid., 19-20.
[9] D. S. Margoliouth, Mohammed and the Rise of Islam (New York: G. P. Putnam’s Sons, 1905), 234.
[10] Ibid., 234-235.
[11] Ibid., 234.
[12] Ibid., 234-235.
[13] Asadullah Ali Al-Andalusi and Jonathan Brown, “Understanding Aisha’s Age: An Interdisciplinary Approach,” Yaqeen Institute for Islamic Research, 6, last modified June 5, 2024. https://yaqeeninstitute.org/read/paper/understanding-aishas-age-an-interdisciplinary-approach; Haylamaz, Aisha, 216.
[14] Ali, Sexual Ethics and Islam, 147; Muzakkir et al., “Sectarian Tensions,” 444.
[15] Muhammad ibn Ismail Al-Bukhari, The Translation of Sahih Al-Bukhari, trans. Muhammad Muhsin Khan (Riyadh: Maktaba Darussalam, 1997), 5:139-140, nos. 3894 & 3896, 7:57 & 69, nos. 5133, 5134 & 5158; Muslim bin Al-Hajjaj, English Translation of Sahih Muslim, translated by Nasiruddin Al-Khattab, ed. Huda Khattab (Riyadh: Maktaba Darussalam, 2007), 4:45-46, nos. 3479-3482; Muhammad bin Yazeed bin Majah Al-Qazwini, English Translation of Sunan Ibn Majah, trans. Nasiruddin al-Khattab, ed. Huda Khattab (Riyadh: Maktaba Darussalam, 2007), 3:76-77, nos. 1876 & 1877; Ahmad bin Shu’aib bin Ali An-Nasa’i, English Translation of Sunan An-Nasa’i, trans. Nasiruddin al-Khattab, ed. Huda Khattab (Riyadh: Maktaba Darussalam, 2007), 4:118-119 & 181-182, nos. 3257-3260 & 3380-3381; Abu Dawud Sulaiman bin Ash’ath, English Translation of Sunan Abu Dawud, trans. Yaser Qadhi, rev. Abu Khaliyl (Riyadh: Maktaba Darussalam, 2008), 2:540, no. 2121, 5:327-328, nos. 4933 & 4935.
[16] Ibn Majah, Sunan Ibn Majah, 3:77, no. 1877.
[17] Al-Bukhari, Sahih Al-Bukhari, 5:139-140, nos. 3894 & 3896, 7:57 & 69, nos. 5133, 5134 & 5158.
[18] Muslim, Sahih Muslim, 4:45-46, nos. 3479-3482.
[19] Abu Dawud, Sunan Abu Dawud, 2:540, no. 2121, 5:327-328, nos. 4933 & 4935.
[20] An-Nasa’i, Sunan An-Nasa’i, 4:118-119 & 181-182, nos. 3257-3260 & 3380-3381.
[21] Mohammad Hashim Kamali, A Textbook Hadith Studies: Authenticity, Compilation, Classification and Criticism of Hadith (Leicestershire: The Islamic Foundation, 2005), 81.
[22] Ibid., 88-89.
[23] Mahdi Rizqullah Ahmad, A Biography of the Prophet of Islam in the Light of the Original Sources: An Analytical Study, trans. Syed Iqbal Zaheer (Riyadh: Maktaba Darussalam, 2005), 2:867-868; Safiur-Rahman Al-Mubarakpuri, The Sealed Nectar: Biography of the Noble Prophet, rev. ed. (Riyadh: Maktaba Darussalam, 2011), 204; Samira Al-Zayid, A Compendium of the Sources on the Prophetic Narrative Abridged, trans. Susan Imady, Tamara Gray & Randa Mardini (USA: Daybreak Press, 2018), 1:368; Martin Lings, Muhammad: His Life Based on the Earliest Sources (Petaling Jaya: Foundation for Traditional Studies & Kuala Lumpur: A. S. Noordeen, 1983), 132; Afzalur Rahman, “A’isha Siddiqa,” in Muhammad: Encyclopedia of Seerah, Digital ed., (Seerah Foundation, 2017), 2:305-306.
[24] Abu Dawud, Sunan Abu Dawud, 5:326, no. 4931.
[25] Abu Dawud, Sunan Abu Dawud, 5:326, no. 4932; Ghulam Sarwar, Islam: Beliefs and Teachings, 7th ed. (London: The Muslim Educational Trust, 2003), 120.
[26] Kamruzzaman and Obeid, “Orientalists’ Criticism of Saida Aisha’s Marriage,” 23.
[27] Al-Bukhari, Sahih Al-Bukhari, 5:139-140, nos. 3894 & 3896, 7:57 & 69, nos. 5133, 5134 & 5158; Muslim, Sahih Muslim, 4:45-46, nos. 3479 & 3480; Ibn Majah, Sunan Ibn Majah, 3:76, no. 1876; An-Nasa’i, Sunan An-Nasa’i, 4:118-119 & 181-182, nos. 3257, 3258 & 3380; Abu Dawud, Sunan Abu Dawud, 2:540, no. 2121, 5:327-328, nos. 4933 & 4935.
[28] Jasser Auda, “How Old was Aisha When She Married the Prophet (S)?” Official Website Dr Jasser Auda, last modified March 1, 2017, para. 7, https://www.jasserauda.net/old-aisha-married-prophet-s/?lang=en&highlight=Aisha; T. O. Shanavas, “Was Ayesha a Six-Year-Old Bride? The Ancient Myth Exposed,” Consult Quran, accessed on August 24, 2024, para. 9 & 10, https://consultquran.com/page/29/was-ayesha-a-six-year-old-bride-the-ancient-myth-exposed
[29] Sulaiman Kamal-deen Olawale, “A Textual Analysis of the Hadiths of Aishah’s Age at the Time of Her Marriage to the Prophet Muhammad (saw).” Journal of Hadith Studies 12, no. 1 (2014): 28; Mohd Al Adib Samuri et al., “Hadith of Aisha’s Marriage to Prophet Muhammad: An Islamic Discourse on Child Marriage.” International Journal of Islamic Thought 21 (2022): 97, https://journalarticle.ukm.my/19214/1/Mohd-Al-Adib-IJIT-21-June-2021-229.pdf; Shanavas, “Was Ayesha a Six-Year-Old Bride?” para. 7-9.
[30] Olawale, “A Textual Analysis of the Hadiths,” 28; Shanavas, “Was Ayesha a Six-Year-Old Bride?” para. 7-9.
[31] Auda, “How Old was Aisha?” para. 7.
[32] Ibid., para. 8.
[33] Anonymous Guest Contributor, “The Age of Aisha (ra): Rejecting Historical Revisionism and Modernist Presumptions,” Yaqeen Institute for Islamic Research, 6-7, last modified July 22, 2024, https://yaqeeninstitute.org/read/paper/the-age-of-aisha-ra-rejecting-historical-revisionism-and-modernist-presumptions
[34] Muhammad Ibn Sad, The Men of Madina, trans. Aisha Bewley (London: Ta-Ha Publishers, 2000), 2:294.
[35] Anonymous, “The Age of Aisha (ra),” 7; Tara MacArthur, “Was Aisha Really Only Nine?” Academia, accessed on August 24, 2024, https://www.academia.edu/41118215/Was_A%C3%AFsha_Really_Only_Nine
[36] Muslim, Sahih Muslim, 4:46, nos. 3481 & 3482; Ibn Majah, Sunan Ibn Majah, 3:77, no. 1877; An-Nasa’i, Sunan An-Nasa’i, 4:118-119 & 182, nos. 3259, 3260 & 3381; MacArthur, “Was Aisha Really Only Nine?” 5-6.
[37] Ibn Majah, Sunan Ibn Majah, 3:77, no. 1877.
[38] An-Nasa’i, Sunan An-Nasa’i, 4:118, no. 3259.
[39] Muslim, Sahih Muslim, 4:46, no. 3482; An-Nasa’i, Sunan An-Nasa’i, 4:119, no. 3260.
[40] An-Nasa’i, Sunan An-Nasa’i, 4:182, no. 3381.
[41] Muslim, Sahih Muslim, 4:46, no. 3481.
[42] Salah al-Din ibn Ahmad Al-Idlibi, “The Age of Lady Aisha on the Day of Her Marriage Contract and the Day of Her Wedding,” Academia, 5-6, accessed August 26, 2024, https://www.academia.edu/37720516/A_Hadith_Scholar_Presents_New_Evidence_that_Aisha_was_Near_18_the_Day_of_Her_Marriage_to_the_Prophet_Muhammad; Mol, “Aisha (ra),” 16.
[43] Ibn Majah, Sunan Ibn Majah, 3:77, no. 1877; Ibn Majah, Sunan Ibn Majah (Riyadh: Maktabatul Maarif, 2008), 327; Ibn Majah, Sunan Ibn Majah (Resalah Publishers, 2009), 6:341, fn. 2.
[44] Al-Bukhari, Sahih Al-Bukhari, 6:331, no. 4876.
[45] Al-Bukhari, Sahih Al-Bukhari, 6:331, no. 4876; Seyyed Hossein Nasr, ed., The Study Quran: A New Translation and Commentary (New York: HarperCollins, 2015), 1299.
[46] Anonymous, “The Age of Aisha (ra),” 10; Nasr, The Study Quran, 1299.
[47] Nasr, The Study Quran, 1299.
[48] Muhammad Asad, The Message of the Qur’an (Gibraltar: Dar Al-Andalus, 1980), 818; Yahiya J. Emerick, The Meaning of the Holy Qur’an in Today’s English, Extended Study ed. (Self-published, 2000), 653.
[49] Al-Bukhari, Sahih Al-Bukhari, 6:331, no. 4876.
[50] A. B. al-Mehri, Qur’an Wiki: Learn, Study and Reflect (Birmingham: Institute of Qur’an Studies, 2024), 502.
[51] Meraj Mohiuddin, Revelation: The Story of Muhammad (Scottsdale, Arizona: Whiteboard Press, 2016), 149.
[52] Al-Mehri, Qur’an Wiki, 502; Mohiuddin, Revelation: The Story of Muhammad, 149.
[53] Auda, “How Old was Aisha?” para. 5; Shanavas, “Was Ayesha a Six-Year-Old Bride?” para. 32.
[54] Anonymous, “The Age of Aisha (ra),” 11.
[55] Mohammad Eisa At-Tirmidhi, English Translation of Jami At-Tirmidhi, trans. Abu Khaliyl (Riyadh: Maktaba Darussalam, 2007), 2:480, no. 1109.
[56] Ibid., 480, fn. 2.
[57] Al-Bukhari, Sahih Al-Bukhari, 9:283, no. 7369.
[58] Abdullah Yusuf Ali, The Holy Qur’an: Text, Translation and Commentary (Maryland: Amana Corporation, 1989), 876, fn. 2962; Muhajjah Institute, “A Comprehensive Analysis of the Ifk (Slander) Incident,” accessed August 31, 2024, para. 59, https://mahajjah.com/a-comprehesinve-analysis-of-the-ifk-slander-incident/#_ftn29; Sofia Rehman, Gendering the Hadith Tradition: Recentring the Authority of Aisha, Mother of the Believers (Oxford: Oxford University Press, 2024), 26.
[59] Haylamaz, Aisha, 223-224.
[60] Al-Bukhari, Sahih Al-Bukhari, 9:283, no. 7369.
[61] Ibid., 3:276, no. 2297.
[62] Al-Mubarakpuri, The Sealed Nectar, 146; Haggai Erlich, “Ethiopia,” in The Oxford Encyclopedia of the Islamic World, ed. John L. Esposito (New York: Oxford University Press, 2009), 2:186; Meraj Mohiuddin, Revelation: The Qur’an Year Timeline (Scottsdale, Arizona: Whiteboard Press, 2024), 5 & 14; Mohiuddin, Revelation: The Story of Muhammad, 118-119; Sarwar, Islam, 119.
[63] Adil Salahi, Muhammad: His Character and Conduct (Leicestershire: The Islamic Foundation, 2013), 205.
[64] Al-Idlibi, “The Age of Lady Aisha,” 10-11; Mol, “Aisha (ra),” 20.
[65] Rashad Ali, “Why Scholars of Islam Disagree About the Age of the Prophet’s Youngest Wife,” New Lines Magazine, para. 12, June 30, 2023. https://newlinesmag.com/essays/why-scholars-of-islam-disagree-about-the-age-of-the-prophet-muhammads-youngest-wife/; Auda, “How Old was Aisha?” para. 4.
[66] Al-Bukhari, Sahih Al-Bukhari, 4:91, no. 2880, 5:93-94 & 237-238, nos. 3811 & 4064; Muslim, Sahih Muslim, 5:133-134, no. 4683.
[67] Sarwar, Islam, 120.
[68] Al-Idlibi, “The Age of Lady Aisha,” 19; Auda, “How Old was Aisha?” para. 3; Mol, “Aisha (ra),” 28.
[69] Al-Andalusi and Brown, “Understanding Aisha’s Age,” 9.
[70] Ali, “Why Scholars of Islam Disagree,” para. 20; Auda, “How Old was Aisha?” para. 3; Institute of Islamic Information and Education, “What was Ayesha’s Age?” para. 9, last modified February 14, 2006. http://www.iiie.net/what-was-ayeshas-age/; Salahi, Muhammad, 204.
[71] Anonymous, “The Age of Aisha (ra),” 9-10; Samuri et al., “Hadith of Aisha’s Marriage,” 99.
[72] Muhammad ibn Jarir Al-Tabari, The History of al-Tabari: Volume XI: The Challenge to the Empires, trans. Khalid Yahya Blankinship, ed. Ehsan Yar-Shater (Albany: State University of New York Press, 1993), 11:141.
[73] Mol, “Aisha (ra),” 21-22; Samuri et al., “Hadith of Aisha’s Marriage,” 98.
[74] Mol, “Aisha (ra),” 22, fn. 58.
[75] Institute, “What was Ayesha’s Age?” para. 11.
[76] Shanavas, “Was Ayesha a Six-Year-Old Bride?” para. 15.
[77] Muhammad ibn Jarir Al-Tabari, The History of al-Tabari: Volume VII: The Foundation of the Community, trans. W. Montgomery Watt and M. V. McDonald, ed. Ehsan Yar-Shater (Albany: State University of New York Press, 1987), 7.
[78] Shanavas, “Was Ayesha a Six-Year-Old Bride?” para. 12.
[79] David Waines, “Al-Tabari,” Encyclopedia Britannica, last modified on April 10, 2024, https://www.britannica.com/biography/al-Tabari
[80] Al-Idlibi, “The Age of Lady Aisha,” 11.
[81] Salahi, Muhammad, 204.
[82] Auda, “How Old was Aisha?” para. 6.
[83] Yusuf Al-Qaradawi, Approaching the Sunnah: Comprehension and Controversy, trans. Jamil Qureshi (London: The International Institute of Islamic Thought, 2006), 188, fn. 19.
[84] Kamali, A Textbook Hadith Studies, 106.
[85] Institute, “What was Ayesha’s Age?” para. 10; Mol, “Aisha (ra),” 17-18, fn. 43-48.
[86] Samuri et al., “Hadith of Aisha’s Marriage,” 98.
[87] Al-Idlibi, “The Age of Lady Aisha,” 8.
[88] Mol, “Aisha (ra),” 25.
[89] Al-Bukhari, Sahih Al-Bukhari, 4:495-496, nos. 3625 & 3626; 5:54-55 & 440, nos. 3715, 3716, 4433 & 4434; 8:170, nos. 6285 & 6286.
[90] Muslim, Sahih Muslim, 6:309-312, nos. 6312-6314.
[91] Al-Bukhari, Sahih Al-Bukhari, 8:170, nos. 6285 & 6286.
[92] Al-Idlibi, “The Age of Lady Aisha,” 16; Mol, “Aisha (ra),” 26.
[93] Mol, “Aisha (ra),” 26.
[94] Auda, “How Old was Aisha?” para. 9; Institute, “What was Ayesha’s Age?” para. 13; Mol, “Aisha (ra),” 27-28; Salahi, Muhammad, 203-204.
[95] Auda, “How Old was Aisha?” para. 9; Institute, “What was Ayesha’s Age?” para. 9; Olawale, “A Textual Analysis of the Hadiths,” 31.
[96] Salahi, Muhammad, 203.
[97] Institute, “What was Ayesha’s Age?” para. 14.
[98] Tara MacArthur, “Was Aisha Really Only Nine?” Academia, 13-14, accessed on August 24, 2024, https://www.academia.edu/41118215/Was_A%C3%AFsha_Really_Only_Nine
[99] Leena El-Ali, No Truth Without Beauty: God, the Qur’an, and Women’s Rights (Switzerland: Palgrave Macmillan, 2022), 160.
[100] Khalid Abou El Fadl, “On Beauty and Reason in Islam,” The Search for Beauty, para. 4, last modified June 30, 2016, https://www.searchforbeauty.org/2016/06/30/my-good-friend-confronted-me-on-the-issue-of-the-prophet-s-wife-aisha-and-asked-did-muhammad-rape-a-child-i-was-disturbed-and-confounded-and-did-not-answer/
[101] MacArthur, “Was Aisha Really Only Nine?” 2.
[102] Samuri et al., “Hadith of Aisha’s Marriage,” 96.
[103] Olawale, “A Textual Analysis of the Hadiths,” 27.
[104] Ibid., 26-27.
[105] Jasser Auda, “Aisha Married Mohammad at Age 16, Not 9,” Official Website Dr Jasser Auda, para. 9, last modified November 1, 2016, https://www.jasserauda.net/aisha-married-mohammad-at-age-16-not-9/?lang=en&highlight=Aisha
[106] El Fadl, “On Beauty and Reason,” para. 5.
[107] Ibid.
[108] Ibid.
[109] Joshua J. Little, “The Hadith of Aisah’s Marital Age: A Study in the Evolution of Early Islamic Historical Memory” (DPhil diss., Pembroke College, University of Oxford, 2022), 15, https://ora.ox.ac.uk/objects/uuid:1bdb0eea-3610-498b-9dfd-cffdb54b8b9b/files/dhm50ts230
[110] Javad T. Hashmi, “Oxford Study Sheds Light on Muhammad’s ‘Underage’ Wife Aisha,” New Lines Magazine, para. 10, October 28, 2022, https://newlinesmag.com/essays/oxford-study-sheds-light-on-muhammad-underage-wife-aisha/
[111] Little, “The Hadith of Aisah’s Marital Age,” 13.
[112] Hashmi, “Oxford Study,” para. 14; Little, “The Hadith of Aisah’s Marital Age,” 13.
[113] Hashmi, “Oxford Study,” para. 16.
[114] Hashmi, “Oxford Study,” para. 16-18; Little, “The Hadith of Aisah’s Marital Age,” 323.
[115] Mary F. Thurlkill, Chosen among Women (Notre Dame, Indiana: University of Notre Dame Press, 2007), 1-2.
[116] Muslim, Sahih Muslim, 4:46, nos. 3481 & 3482; Ibn Majah, Sunan Ibn Majah, 3:77, no. 1877; An-Nasa’i, Sunan An-Nasa’i, 4:118-119 & 182, nos. 3259, 3260 & 3381.
[117] Magda Feres and Murilo Fernando Neuppmann Feres, “Absence of Evidence is Not Evidence of Absence,” Journal of Applied Oral Science 31 (2023): ed001, https://doi.org/10.1590/1678-7757-2023-ed001
[118] Kamali, A Textbook Hadith Studies, 67 & 78.
[119] Muhammad ibn Ismail Al-Bukhari, The Translation of Sahih Al-Bukhari, trans. Muhammad Muhsin Khan (Riyadh: Maktaba Darussalam, 1997), 5:139-140, nos. 3894 & 3896, 7:57 & 69, nos. 5133, 5134 & 5158; Muslim bin Al-Hajjaj, English Translation of Sahih Muslim, translated by Nasiruddin Al-Khattab, ed. Huda Khattab (Riyadh: Maktaba Darussalam, 2007), 4:45-46, nos. 3479-3482; Muhammad bin Yazeed bin Majah Al-Qazwini, English Translation of Sunan Ibn Majah, trans. Nasiruddin al-Khattab, ed. Huda Khattab (Riyadh: Maktaba Darussalam, 2007), 3:76-77, nos. 1876 & 1877; Ahmad bin Shu’aib bin Ali An-Nasa’i, English Translation of Sunan An-Nasa’i, trans. Nasiruddin al-Khattab, ed. Huda Khattab (Riyadh: Maktaba Darussalam, 2007), 4:118-119 & 181-182, nos. 3257-3260 & 3380-3381; Abu Dawud Sulaiman bin Ash’ath, English Translation of Sunan Abu Dawud, trans. Yaser Qadhi, rev. Abu Khaliyl (Riyadh: Maktaba Darussalam, 2008), 2:540, no. 2121, 5:327-328, nos. 4933 & 4935.
[120] Al-Bukhari, Sahih Al-Bukhari, 3:276, no. 2297; 6:331, no. 4876. Both are usuli hadith, meaning that they satisfy al-Bukhari’s five conditions for sahih.
[121] Al-Bukhari, Sahih Al-Bukhari, 3:276, no. 2297.
[122] Kamali, A Textbook Hadith Studies, 109.
[123] Auda, “How Old was Aisha?” para. 8; Hashmi, “Oxford Study,” para. 16.
[124] Auda, “How Old was Aisha?” para. 7; Kamruzzaman and Obeid, “Orientalists’ Criticism of Saida Aisha’s Marriage,” 23.
[125] Hashmi, “Oxford Study,” para. 10.
[126] El Fadl, “On Beauty and Reason,” para. 5; Little, “The Hadith of Aisah’s Marital Age,” 15.
[127] Ali, Sexual Ethics and Islam, 143; Ali, “Why Scholars of Islam Disagree,” para. 9.
[128] Questions on Islam, “Did the Age of Girls Start to be Counted After Puberty in Ancient Arabs?” para. 9, last modified May 18, 2023, https://questionsonislam.com/question/did-age-girls-start-be-counted-after-puberty-ancient-arabs
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