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Madam Aishah, a
Study of her age at the time of her marriage with Prophet
Muhammad
Aishah’s marriage and her exact age:
Many Islamic traditions maintain
that the marriage of Aishah with the Prophet took place when
she was just six years old, in the tenth year of his
Prophethood (620 CE), and that she entered his house as his
fully wedded wife after the Migration to Madinah in the
month of Shawwal, (623 CE – 1 AH), when she was merely nine.
This is the view traditionally accepted by hadith scholars
from early times, as well as most historians of our own
time.
Unfortunately, these traditionists and biographers hold
their views by choosing to ignore several important pieces
of evidence which contradict this opinion, which indicate
that at the time of her marriage to the Prophet, Aishah was
much older, indeed as much as ten years older than generally
claimed.
The basic problem is that our historians and traditionists
seem to have chosen not to do a little elementary
mathematics. Many have reported statements that are supposed
to be factual which are in blatant contradiction to the
notion that Aishah was only six in 620 CE.
The supposed extreme youth of this wife of the Prophet has
given ammunition to those who, for all sorts of reasons,
wish to cast doubt on the authenticity of her hadith
material. What is more, it has enabled enemies and critics
of Islam to poke fun at the Prophet’s personal life and
portray him as a rather selfish voluptuary. Certainly it
suggests that he took advantage of such a young girl by
entering into a marital relationship with her at a time when
she could not possibly have had the maturity to consider any
marriage proposals or partners with adequate care.
Some Muslims have countered this sort of criticism by
maintaining that marriage arrangements as early as this are
quite in order when the young girl is mature for her years.1
Some Muslims even use the supposed extremely early marriage
of Aishah (with its following success and happiness) as an
excuse to justify marrying off their own female relatives at
pre-pubertal age, or just as they are entering puberty.
However, this practice is considered to be outrageous by
critics from cultures where this is illegal and not
acceptable at all. It is considered particularly offensive
if the society that allows such immature girls to marry also
makes it extremely difficult for them to gain their freedom
later, if the marriage turns out to be disastrous.2
This can be particularly the case when the girl is married
to an uncle or cousin. Brides from separate families can be
divorced far more easily than brides from one’s own family,
where huge traumatic rifts might occur. Obviously the
practice of restricting divorce where spouses have rejected
each other, for genuine reasons, makes a nonsense of Allah’s
principles and commands in such Qur’anic passages as Sura
al-Talaq.
It may be worth noting in
passing that the Prophet did indeed marry one of his cousins
shortly after his marriage to Aishah – Zainab bint Jahsh –
but she was his seventh wife and very far from being his
first choice!
There is another, and more preserve aspect to consider that
has nothing to do with the virtues or otherwise of a child
marriage. There are some who deliberately prefer to
emphasize the supposed extreme youthfulness of Aishah in
order to negate or cast suspicion on her narrations
regarding the various Prophetic traditions. It is a known
fact, for example, that traditions emanating from the
centres at Kufa and Karbala, because of the splits occurring
after the death of the Prophet, tended naturally to favour
the Prophet’s son-in-law Ali and his family line, and are
far less sympathetic towards Aishah.
It is therefore worth stating that the origins of the
hadiths concerning Aishah’s extreme youth at the time of her
marriage do seem to have emanated from Iraq, and there is no
evidence that they were known in Madinah in the earliest
times – which makes them suspect.
The correct age of Aishah at the time of her marriage should
be far more carefully examined by today’s scholars, so that
there is no question of rejecting her traditions as being
impossible because of her extreme youth.
A deal of nonsense is also talked about the ages and marital
inclinations of the Prophet’s other wives, incidentally.
Whereas it may certainly be true that he did marry some of
them out of pity or political and family convenience, there
is no point in making foolish remarks about their
elderliness. The younger ones were by repute extremely
beautiful, and the older ones had been close friends of the
Prophet for many years and amongst the earliest of his
converts. Moreover, the Prophet was singularly used to a
marital relationship with an older woman – since his sole
partner for some twenty-five years was at least fifteen
years older than himself. The Prophet did not remarry until
he was over fifty, and when he was fifty his beloved
Khadijah was sixty-five! None of his subsequent wives had
attained that age by the time of his death. Several of his
wives were in their teens when he married them, presumably
of similar age to Aishah.
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1. For example, Maulana Abu al-Wafa
Thana’ Allah Amritsari (Muqaddas Rasul – the Holy Prophet)
justified it by comparing Aishah’s marriage to that of a
case quoted by the ancient Hindu philosopher Majuji. He
thought it quite proper for a girl of eight years to marry a
man of thirty. The fact that Aishah was said to have been
only six, and the Prophet over fifty seems to have escaped
him!
2. Examples include Pandit Kalicharan – ‘Vichita Jeevan’;
and Mr. Rajpal – ‘Rangila Rasul – the Epicurean Prophet,
1934 who questioned: ‘Why did Muhammad settle his marriage
with a minor who was the age of his grand-daughter?’ (p.19).
Topics:
01 | 02 |
03 |
04 |
05 |
06
This is not Zakir Naik's research |
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