AÏSHAH, MICHEL DARDENNE, MARIE, LE CATHOLICISME, L'ISLAM, DIEU, LA MORT, L'AMOUR, L'ARGENT, ALAIN SORAL, ET BASHEER.

 LAYANA MAVIS DRACULA ET L'AMOUR

 https://www.youtube.com/watch?v=f-Zcv2kcs1g

Un Manager converti à L'islam raconte son histoire

Michel Dardenne

Published on 24 May 2018

Voici la merveilleuse histoire de ma renaissance, grâce à la (re)découverte du message de Dieu lors du décès de ma mère et mon père, que Dieu les accepte proche de Lui. Puisse tous les êtres humains découvrir la sérénité intérieure. Puissent les prophètes et leurs familles être récompensés pour toutes les souffrances qu'ils ont endurées pour transmettre Son message.

 

FRÉMAUX SOORMALLY 1 second ago

Je n'ai jamais formé parti d'un groupe politique ou religieux! C'EST PERDU D'AVANCE! Je n'ai jamais voté dans ma chienne de vie! Je me dis Souverain Humain-Libre-de-la-Terre Sous Dieu, et non sous les monstres et les tyrans qui nous gouvernent, et qui se disent humains! La Gauche du Travail valeurs et la Droite des Valeurs, c'est du Alain Soral (Égalité & Réconciliation) tout craché: christique et islamique! Je n'aime pas ce terme NATIONALISTE, mais, je suis pour la PATRIE qui joue le vrai rôle d'un PÈRE! Laissons aux femmes de venir parler de la MATRIE! Michel Dardenne, c'est un nom qui m'est très cher grâce à son exposé fabuleux sur le FAUX problème concernant Aïshah ou Aïchah, épouse D'AU MOINS 19 ANS du Prophète de l'Islam! Le meilleur de tout ce que j'ai entendu dans ma chienne de vie! 
BAFS

https://www.youtube.com/watch?v=QhGHLsRPrHA&t=364s

 Aicha (ra) avait 19 ans et non pas 9!

OmariBobka

Published on 16 Jan 2013

Michel Dardenne répond a un prof de philo qui a fait "une étude ( CALOMNIEUSE ) de la femme en Islam " ... juste en se basant sur des copier-colle...

 

 DIEU CHEZ LE DENTISTE 2018?

https://www.youtube.com/watch?v=c_sIa4B4lso&t=26s

"Michel Dardenne "L'islam dévoilé" - samedi 10 novembre 2012"

Mediane Tv

Published on 18 Sep 2014

Mediane Tv en partenariat avec Euroislam présente Michel Dardenne pour un explicatif à la sortie de son livre"L'islam dévoilé". Michel Dardenne converti à l'islam depuis plus de 17 ans, conseiller en éducation,répond à Etienne Vermeersch philosophe et professeur émérite à l'université de Gand (Belgique) sur sa conclusion réductrice de l'islam.

 

AÏSHAH CONSENTED TO MARRY MUHAMMAD AT AN ADULT AGE - THE ANCIENT MYTH EXPOSED

AÏSHAH, AYESHAH, AYEESHAH CONSENTED TO MARRY MUHAMMAD 

AS A WOMAN AND AT AN ADULT AGE

  The undeserving grandfather! 2019

My Six Year Old Baby Aïshah!  1^st of January 2013

(Photo removed at the request of the owner - 15 June 2019)

 https://www.youtube.com/watch?v=QhGHLsRPrHA&t=5s

Aïcha (ra) avait 19 ans et non pas 9

OmariBobka

Published on 16 Jan 2013

Michel Dardenne répond a un prof de philo qui a fait "une étude ( CALOMNIEUSE ) de la femme en Islam " ... juste en se basant sur des copier-colle... 

"Muhammad" Came To Me In A Dream Regarding Aisha's Age???

https://www.youtube.com/watch?v=HJd7bwEpwMk

Islamic Reminders

Published on 2 Apr 2016

 

  Published on 4 Apr 2015

Sheikh Imran Hosein 2015 : End of Human Race, Most Vicious World War 3 Coming Soon

  Shaykh Hamza Yusuf - Eloquence & Beauty of the Arabic Language

Published on 12 May 2016

Written over 400 years ago by the noble and erudite scholar, Shaykh 'Abd al-'Aziz al-Lamti, this poem eloquently honors the life, qualities, and countless virtues of the Messenger of God (God's peace and blessings be upon him). This 14 CD set is a high quality recording of Yusuf's moving commentary of this didactic gem, taught line by line at the Rihla Summer Program.

https://www.amazon.co.uk/Qurrat-al-Ab...

 AÏSHAH MARRIED AS A WOMAN AND AT AN ADULT AGE,

MOST PROBABLY ABOVE 20 YEARS OF AGE! 

https://www.youtube.com/watch?v=1H-PEc3e69o

PAUL, WHY ASK SUCH A STUPID AND INSULTING QUESTION???  "Was Prophet Muhammad a pedophile?"

32,963 views

•17 Feb 2021

2.6K146ShareSave

Blogging Theology

36.6K subscribers

https://www.patreon.com/Bloggingtheology​ https://twitter.com/freemonotheist​ I read from the excellent article 'Was Prophet Muhammad a pedophile?' by Abu Amina Elias https://abuaminaelias.com/was-prophet...

 

Sheikh Imran Hosein Responding To Questions From The Saker Part 1

 Sheikh Imran Hosein Responding To Questions From The Saker Pt 2

SheikhImranHosein

Many so-called Ahadith (Traditional sayings attributed to the Prophet, including in "Bukhari", are NOT AUTHENTIC, but most Muslims are so fanatically stupid that they believe all Ahadith are TRUE, HOLY AND INFALLIBLE!

'A'isha was betrothed to Jubayr ibn Mut'im ibn Adi, before Abu Bakr accepted Islam in the first year of the Call (12-13 years before the Hijrah). This is uncontested.

When Abu Bakr planned to go to Abyssinia during the fifth year of the Call (8-9 years before the Hijrah), Mut'im broke off the engagement because Abu Bakr had accepted Islam. This is uncontested.

Of Aisha’s age at marriage

Posted by Abdul Alim
Source: Dawn.com
Written by Nilofar Ahmed (edited by BAFS)

It is said (RUMOURED) that Hazrat Aisha was six years old when her nikah was performed with Prophet Muhammad (PBUH) in Makkah, and nine years old when she moved in to live with her husband in Madina after Hijra.

This piece of misinformation (FALSE INFORMATION, MISINFORMATION) has led to the wrong view that child marriage has the sanction of Islam. It must be noted that establishing the authenticity of hadiths, the narrators’ circumstances and the conditions at that time have to be correlated with historical facts. There is only one "hadith" by Hisham which suggests the age of Hazrat Aisha as being nine when she came to live with her husband.

Many authentic hadiths also show that Hisham’s narration is incongruous with several historical facts about the Prophet’s life, on which there is consensus. With reference to scholars such as Umar Ahmed Usmani, Hakim Niaz Ahmed and Habibur Rehman Kandhulvi, I would like to present some arguments in favour of the fact that Hazrat Aisha was at least 18 years old when her nikah was performed and at least 21 when she moved into the Prophet’s house to live with him.

According to Umar Ahmed Usmani, in Surah Al-Nisa, it is said that the guardian of the orphans should keep testing them, until they reach the age of marriage, before returning their property (4:6). From this scholars have concluded that the Quran sets a minimum age of marriage which is at least puberty. Since the approval of the girl has a legal standing, she cannot be a minor.

More:
Additional Reading
Ayesha’s Age at the Time of Her Marriage – A Response to Innocence of Muslims

Read more: http://www.themuslimtimes.org/2014/03/religion/islam/of-aishas-age-at-marriage-3#ixzz3BzAcNl00

 AYESHA - INDEED ENGAGED AT 16 AND A BRIDE AT 19

"Thus 'A'isha was 67 when she died in 50h, seventeen at the time of the Hijrah, sixteen at the time of her betrothal to the prophet, and nineteen when she moved in with him." 

THE ANCIENT MYTH EXPOSED

 

My Six Year Old Baby Aïshah!  1^st of January 2013

(Photo removed at the request of the owner - 15 June 2019)

   Ayesha indeed engaged at 16 and a bride at 19

Friday, 24 September 2010 08:48 | Written by T.O. Shanavas | | |

The Ancient Myth Exposed

A Christian friend asked me once, “Will you marry your seven year old daughter to a fifty year old man?” I kept my silence. He continued, “If you would not, how can you approve the marriage of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I don’t have an answer to your question at this time.” My friend smiled and left me with a thorn in the heart of my faith. Most Muslims answer that such marriages were accepted in those days. Otherwise, people would have objected to Prophet’s marriage with Ayesha.

However, such an explanation would be gullible only for those who are naive enough to believe it. But unfortunately, I was not satisfied with the answer.

The Prophet was an exemplary man. All his actions were most virtuous so that we, Muslims, can emulate them. However, most people in our Islamic Center of Toledo, including me, would not think of betrothing our seven years daughter to a fifty-two year-old man. If a parent agrees to such a wedding, most people, if not all, would look down upon the father and the old husband.

In 1923, registrars of marriage in Egypt were instructed not to register and issue official certificates of marriage for brides less than sixteen and grooms less than eighteen years of age. Eight years later, the Law of the Organization and Procedure of Sheriah courts of 1931 consolidated the above provision by not hearing the marriage disputes involving brides less than sixteen and grooms less than eighteen years old. (Women in Muslim Family Law, John Esposito, 1982). It shows that even in the Muslim majority country of Egypt the child marriages are unacceptable.
So, I believed, without solid evidence other than my reverence to my Prophet, that the stories of the marriage of seven-year-old Ayesha to 50-year-old Prophet are only myths. However, my long pursuit in search of the truth on this matter proved my intuition correct. My Prophet was a gentleman. And he did not marry an innocent seven or nine year old girl. The age of Ayesha has been erroneously reported in the hadith literature. Furthermore, I think that the narratives reporting this event are highly unreliable. Some of the hadith (traditions of the Prophet) regarding Ayesha’s age at the time of her wedding with prophet are problematic. I present the following evidences against the acceptance of the fictitious story by Hisham ibn ‘Urwah and to clear the name of my Prophet as an irresponsible old man preying on an innocent little girl.

EVIDENCE #1: Reliability of Source

Most of the narratives printed in the books of hadith are reported only by Hisham ibn `Urwah, who was reporting on the authority of his father. First of all, more people than just one, two or three should logically have reported. It is strange that no one from Medina, where Hisham ibn `Urwah lived the first 71 years of his life narrated the event, despite the fact that his Medinan pupils included the well-respected Malik ibn Anas. The origins of the report of the narratives of this event are people from Iraq, where Hisham is reported to have shifted after living in Medina for most of his life.

Tehzibu’l-Tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet, reports that according to Yaqub ibn Shaibah: “He [Hisham] is highly reliable, his narratives are acceptable, except what he narrated after moving over to Iraq” (Tehzi’bu’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century. Vol 11, p. 50).

It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people in Iraq: “I have been told that Malik objected on those narratives of Hisham which were reported through people of Iraq” (Tehzi’b u’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50).

Mizanu’l-ai`tidal, another book on the life sketches of the narrators of the traditions of the Prophet reports: “When he was old, Hisham’s memory suffered quite badly” (Mizanu’l-ai`tidal, Al-Zahbi, Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301).

CONCLUSION: Based on these references, Hisham’s memory was failing and his narratives while in Iraq were unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.

CHRONOLOGY: It is vital also to keep in mind some of the pertinent dates in the history of Islam:

pre-610 CE: Jahiliya (pre-Islamic age) before revelation
610 CE: First revelation
610 CE: AbuBakr accepts Islam
613 CE: Prophet Muhammad begins preaching publicly.
615 CE: Emigration to Abyssinia
616 CE: Umar bin al Khattab accepts Islam
620 CE: Generally accepted betrothal of Ayesha to the Prophet
622 CE: Hijrah (emigation to Yathrib, later renamed Medina)
623/624 CE: Generally accepted year of Ayesha living with the Prophet
EVIDENCE #2: The Betrothal

According to Tabari (also according to Hisham ibn ‘Urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed at seven years of age and began to cohabit with the Prophet at the age of nine years.

However, in another work, Al-Tabari says: “All four of his [Abu Bakr’s] children were born of his two wives during the pre-Islamic period” (Tarikhu’l-umam wa’l-mamlu’k, Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979).

If Ayesha was betrothed in 620 CE (at the age of seven) and started to live with the Prophet in 624 CE (at the age of nine), that would indicate that she was born in 613 CE and was nine when she began living with the Prophet. Therefore, based on one account of Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years after the beginning of revelation (610 CE). Tabari also states that Ayesha was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE, she would have been at least 14 years old when she began living with the Prophet. Essentially, Tabari contradicts himself.

CONCLUSION: Al-Tabari is unreliable in the matter of determining Ayesha’s age.

EVIDENCE # 3: The Age of Ayesha in Relation to the Age of Fatima

According to Ibn Hajar, “Fatima was born at the time the Ka`bah was rebuilt, when the Prophet was 35 years old... she was five years older that Ayesha” (Al-isabah fi tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, p. 377, Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978).

If Ibn Hajar’s statement is factual, Ayesha was born when the Prophet was 40 years old. If Ayesha was married to the Prophet when he was 52 years old, Ayesha’s age at marriage would be 12 years.

CONCLUSION: Ibn Hajar, Tabari an Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha at seven years of age is a myth.

EVIDENCE #4: Ayesha’s Age in relation to Asma’s Age

According to Abda’l-Rahman ibn abi zanna’d: “Asma was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’, Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992).

According to Ibn Kathir: “She [Asma] was elder to her sister [Ayesha] by 10 years” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi, Al-jizah, 1933).

According to Ibn Kathir: “She [Asma] saw the killing of her son during that year [73 AH], as we have already mentioned, and five days later she herself died. According to other narratives, she died not after five days but 10 or 20, or a few days over 20, or 100 days later. The most well known narrative is that of 100 days later. At the time of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)

According to Ibn Hajar Al-Asqalani: “She [Asma] lived a hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib, Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif, Lucknow).

According to almost all the historians, Asma, the elder sister of Ayesha was 10 years older than Ayesha. If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old at the time of the hijrah.

If Asma was 27 or 28 years old at the time of hijrah, Ayesha should have been 17 or 18 years old. Thus, Ayesha, being 17 or 18 years of at the time of Hijra, she started to cohabit with the Prophet between at either 19 to 20 years of age.

Based on Hajar, Ibn Katir, and Abda’l-Rahman ibn abi zanna’d, Ayesha’s age at the time she began living with the Prophet would be 19 or 20. In Evidence # 3, Ibn Hajar suggests that Ayesha was 12 years old and in Evidence #4 he contradicts himself with a 17 or 18-year-old Ayesha. What is the correct age, twelve or eighteen?

CONCLUSION: Ibn Hajar is an unreliable source for Ayesha’s age.

EVIDENCE #5: The Battles of Badr and Uhud

A narrative regarding Ayesha’s participation in Badr is given in the hadith of Muslim, (Kitabu’l-jihad wa’l-siyar, Bab karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while narrating the journey to Badr and one of the important events that took place in that journey, says: “when we reached Shajarah”. Obviously, Ayesha was with the group travelling towards Badr. A narrative regarding Ayesha’s participation in the Battle of Uhud is given in Bukhari (Kitabu’l-jihad wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal): “Anas reports that on the day of Uhud, people could not stand their ground around the Prophet. [On that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their dress up from their feet [to avoid any hindrance in their movement].” Again, this indicates that Ayesha was present in the Battles of Uhud and Badr.

It is narrated in Bukhari (Kitabu’l-maghazi, Bab Ghazwati’l-khandaq wa hiya’l-ahza’b): “Ibn `Umar states that the Prophet did not permit me to participate in Uhud, as at that time, I was 14 years old. But on the day of Khandaq, when I was 15 years old, the Prophet permitted my participation.”

Based on the above narratives, (a) the children below 15 years were sent back and were not allowed to participate in the Battle of Uhud, and (b) Ayesha participated in the Battles of Badr and Uhud

CONCLUSION: Ayesha’s participation in the Battles of Badr and Uhud clearly indicates that she was not nine years old but at least 15 years old. After all, women used to accompany men to the battlefields to help them, not to be a burden on them. This account is another contradiction regarding Ayesha’s age.

EVIDENCE #6: Surat al-Qamar (The Moon)

According to the generally accepted tradition, Ayesha was born about eight years before hijrah. But according to another narrative in Bukhari, Ayesha is reported to have said: “I was a young girl (jariyah in Arabic)” when Surah Al-Qamar was revealed (Sahih Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa’l-sa`atu adha’ wa amarr).

Chapter 54 of the Quran was revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib, 1985), indicating that it was revealed in 614 CE. If Ayesha started living with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn infant (sibyah in Arabic) at the time that Surah Al-Qamar (The Moon) was revealed. According to the above tradition, Ayesha was actually a young girl, not an infant in the year of revelation of Al-Qamar. Jariyah means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha, being a jariyah not a sibyah (infant), must be somewhere between 6-13 years old at the time of revelation of Al-Qamar, and therefore must have been 14-21 years at the time she married the Prophet.

CONCLUSION: This tradition also contradicts the marriage of Ayesha at the age of nine.

EVIDENCE #7: Arabic Terminology

According to a narrative reported by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah, when Khaulah came to the Prophet advising him to marry again, the Prophet asked her regarding the choices she had in mind. Khaulah said: “You can marry a virgin (bikr) or a woman who has already been married (thayyib)”. When the Prophet asked the identity of the bikr (virgin), Khaulah mentioned Ayesha’s name.

All those who know the Arabic language are aware that the word bikr in the Arabic language is not used for an immature nine-year-old girl. The correct word for a young playful girl, as stated earlier, is jariyah. Bikr on the other hand, is used for an unmarried lady without conjugal experience prior to marriage, as we understand the word “virgin” in English. Therefore, obviously a nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).

CONCLUSION: The literal meaning of the word, bikr (virgin), in the above hadith is “adult woman with no sexual experience prior to marriage.” Therefore, Ayesha was an adult woman at the time of her marriage.

EVIDENCE #8. The Qur’anic Text

All Muslims agree that the Quran is the book of guidance. So, we need to seek the guidance from the Quran to clear the smoke and confusion created by the eminent men of the classical period of Islam in the matter of Ayesha’s age at her marriage. Does the Quran allow or disallow marriage of an immature child of seven years of age?

There are no verses that explicitly allow such marriage. There is a verse, however, that guides Muslims in their duty to raise an orphaned child. The Quran’s guidance on the topic of raising orphans is also valid in the case of our own children. The verse states: “And make not over your property (property of the orphan), which Allah had made a (means of) support for you, to the weak of understanding, and maintain them out of it, clothe them and give them good education. And test them until they reach the age of marriage. Then if you find them maturity of intellect, make over them their property...” (Quran, 4:5-6).

In the matter of children who have lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c) educate them, and (d) test them for maturity “until the age of marriage” before entrusting them with management of finances.

Here the Quranic verse demands meticulous proof of their intellectual and physical maturity by objective test results before the age of marriage in order to entrust their property to them.

In light of the above verses, no responsible Muslim would hand over financial management to a seven- or nine-year-old immature girl. If we cannot trust a seven-year-old to manage financial matters, she cannot be intellectually or physically fit for marriage. Ibn Hambal (Musnad Ahmad ibn Hambal, vol.6, p. 33 and 99) claims that nine-year-old Ayesha was rather more interested in playing with toy-horses than taking up the responsible task of a wife. It is difficult to believe, therefore, that AbuBakr, a great believer among Muslims, would betroth his immature seven-year-old daughter to the 50-year-old Prophet. Equally difficult to imagine is that the Prophet would marry an immature seven-year-old girl.

Another important duty demanded from the guardian of a child is to educate them. Let us ask the question, “How many of us believe that we can educate our children satisfactorily before they reach the age of seven or nine years?” The answer is none. Logically, it is an impossible task to educate a child satisfactorily before the child attains the age of seven. Then, how can we believe that Ayesha was educated satisfactorily at the claimed age of seven at the time of her marriage?

AbuBakr was a more judicious man than all of us. So, he definitely would have judged that Ayesha was a child at heart and was not satisfactorily educated as demanded by the Quran. He would not have married her to anyone. If a proposal of marrying the immature and yet to be educated seven-year-old Ayesha came to the Prophet, he would have rejected it outright because neither the Prophet nor AbuBakr would violate any clause in the Quran.

CONCLUSION: The marriage of Ayesha at the age of seven years would violate the maturity clause or requirement of the Quran. Therefore, the story of the marriage of the seven-year-old immature Ayesha is a myth.

EVIDENCE #9: Consent in Marriage

A women must be consulted and must agree in order to make a marriage valid (Mishakat al Masabiah, translation by James Robson, Vol. I, p. 665). Islamically, credible permission from women is a prerequisite for a marriage to be valid.

By any stretch of the imagination, the permission given by an immature seven-year-old girl cannot be valid authorization for marriage.

It is inconceivable that AbuBakr, an intelligent man, would take seriously the permission of a seven-year-old girl to marry a 50-year-old man.

Similarly, the Prophet would not have accepted the permission given by a girl who, according to the hadith of Muslim, took her toys with her when she went live with Prophet.

CONCLUSION: The Prophet did not marry a seven-year-old Ayesha because it would have violated the requirement of the valid permission clause of the Islamic Marriage Decree. Therefore, the Prophet married an intellectually and physically mature lady Ayesha.

SUMMARY:

It was neither an Arab tradition to give away girls in marriage at an age as young as seven or nine years, nor did the Prophet marry Ayesha at such a young age. The people of Arabia did not object to this marriage because it never happened in the manner it has been narrated.

Obviously, the narrative of the marriage of nine-year-old Ayesha by Hisham ibn `Urwah cannot be held true when it is contradicted by many other reported narratives. Moreover, there is absolutely no reason to accept the narrative of Hisham ibn `Urwah as true when other scholars, including Malik ibn Anas, view his narrative while in Iraq, as unreliable. The quotations from Tabari, Bukhari and Muslim show they contradict each other regarding Ayesha’s age. Furthermore, many of these scholars contradict themselves in their own records. Thus, the narrative of Ayesha’s age at the time of the marriage is not reliable due to the clear contradictions seen in the works of classical scholars of Islam.

Therefore, there is absolutely no reason to believe that the information on Ayesha’s age is accepted as true when there are adequate grounds to reject it as myth. Moreover, the Quran rejects the marriage of immature girls and boys as well as entrusting them with responsibilities.

T.O. Shanavas is a physician based in Michigan. This article first appeared in The Minaret in March 1999.

© 2001 Minaret

Extracted 09/06/02 from The Minaret



E-mail your comments to light@iiie.net

What Was The Age of Ummul Mo'mineen Ayesha (May Allah be pleased with her) When She Married To Prophet Muhammad (Peace be upon him)?

By

Imam Chaudhry

Some people believe that Ayesha (May Allah be pleased with her) was nine years old at the time of her marriage with Mohammad (peace be upon him) was consummated.
The age of Ayesha (ra) has been grossly mis-reported in the ahadith. Not only that, I think that the narratives reporting this event are not only highly unreliable but also that on the basis of other historical data, the event reported, is quite an unlikely happening. Let us look at the issue from an objective standpoint. My reservations in accepting the narratives, on the basis of which, Ayeshas (ra) age at the time of her marriage with the Prophet (pbuh) is held to be nine years are:

• Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.
• It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.
• Tehzibu'l-tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: "narratives reported by Hisham are reliable except those that are reported through the people of Iraq". It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people of Iraq. (vol 11, pg 48 - 51)
• Mizanu'l-ai`tidal, another book on the narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham's memory suffered quite badly. (vol 4, pg 301 - 302)
• According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (kitabu'l-tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur'an, was revealed, "I was a young girl". The 54th surah of the Qur'an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why we should not accept this narrative to be more accurate.
• According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them.
• According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqri'bu'l-tehzi'b as well as Al-bidayah wa'l-nihayah that Asma (ra) died in 73 hijrah when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73 hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage.
• Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah -- the pre Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH -- the time she most likely got married.
• According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not have been born during the first year of Islam.
• Tabari has also reported that at the time Abu Bakr planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am -- with whose son Ayesha (ra) was engaged -- and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam, and subsequently his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.
• According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) name. All those who know the Arabic language, are aware that the word "bikr" in the Arabic language is not used for an immature nine year old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and obviously a nine year old is not a "lady".
• According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

These are some of the major points that go against accepting the commonly known narrative regarding Ayesha's (ra) age at the time of her marriage.
Neither was it an Arab tradition to give away girls in marriage at an age as young as nine or ten years, nor did the Prophet (pbuh) marry Ayesha (ra) at such a young age. The people of Arabia did not object to this marriage, because it never happened in the manner it has been narrated.

http://www.islamicsupremecouncil.com/ayesha.htm

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Source: http://www.iiie.net/Articles/Ayesha.html

The Last word on "The age of 'A'isha bint Abu Bakr at the time of her nikah"

By Hajj Abu Jamal al Amriki

www.muslimamerica.net

In the time before Islam, Abu Bakr married Fatila bint Abdul Uzza, from whom Abdullah and Asma were born. Then he married Umm Ruman, from whom Abdur Rahman and Aisha were born.

These four were born before Islam. 'Abdullah, Asma, 'Abdur-Rahman, and 'A'isha were born before the beginning of the Revelation (i.e, at least 13 years before the Hijrah). This is uncontested and well-known to the muslims.

'A'isha was betrothed to Jubayr ibn Mut'im ibn Adi, before Abu Bakr accepted Islam in the first year of the Call (12-13 years before the Hijrah). This is uncontested.

When Abu Bakr planned to go to Abyssinia during the fifth year of the Call (8-9 years before the Hijrah), Mut'im broke off the engagement because Abu Bakr had accepted Islam. This is uncontested.

'A'isha remembered the Revelation of a verse known to have been revealed in the fifth year of the Call or before (i.e., 8-13 years before the Hijrah). This is uncontested.

'A'isha was betrothed to the prophet two years after the death of Khadijah, or a year before the Hijrah. This is uncontested.

'A'isha did not accompany her father and the prophet during the Hijrah, but arrived in Madinah later, and became sick so that all of her hair fell out. This is uncontested.

'A'isha moved in with the prophet a year or two after the Hijrah, or two to four years after her betrothal. This is unclear from the various reports, which give different time periods, but all are agreed as to the general time frame.

'A'isha was widowed in 11h (the 11th year of the Hijrah). This is uncontested.

She was a widow for about forty years and died in 50h. This is uncontested.

Among the people who report these facts is one Hisham bin Urwa, the grandson of Asma and 'A'isha's grand-nephew, who lived in Madina for 71 years and then moved to Iraq, who reported that 'A'isha died in 50h. This is uncontested.

'A'isha's older sister Asma was ten years older than 'A'isha. Asma was 27 at the time of the Hijrah, making 'A'isha 17. This is uncontested.

Asma died at the age of 100 in 73h. 23 years earlier, when 'A'isha died, Asma was 77. This is uncontested.

Thus 'A'isha was 67 when she died in 50h, seventeen at the time of the Hijrah, sixteen at the time of her betrothal to the prophet, and nineteen when she moved in with him.

All of the reports saying that 'A'isha was six at the time of her betrothal to the prophet come from Iraq, as do all of the reports that she was nine when she moved in with the prophet. There are no reports of this from Makkah or Madinah. This is uncontested.

Most of these reports from Iraq came through Hisham bin Urwa, Asma's grandson, mostly from his father. This is indisputable.

Hisham bin Urwa is said to have reported
(1) that 'A'isha was nine in the second year of the Hijrah,
(2) was widowed in the eleventh year of the Hijrah, and
(3) died in the fiftieth year of the Hijrah ~ when his grandmother, ten years older than his great aunt 'A'isha, was 77.

The same person who said 'A'isha was nine in 2h also said she was 67 in 50h.

SO the only reports that 'A'isha was six, or nine, come from someone who also reports that she had to be sixteen when betrothed, and nineteen when she moved in with the prophet. And every other report showing her to be much older than six is uncontested and considered reliable, while Hisham's reports from Iraq are considered unreliable for obvious reasons.

In the case of Hisham, his reports from Madina are corroborated; but his reports from Iraq, related in his dotage, are completely unreliable.

The Slander against Ayesha (RA) (Mother of the Believers) and her Vindication by Allah

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This post summarizes the slander that the hypocrites during Prophet Muhammad (sallallahu alaihi wa sallam) levied against mother of the believers, Aisha (may Allah be pleased with her). This was an important event in Islamic history that also led the revelation of important verses in Surah Nour in which Allah vindicated her.
Ayesha (May Allah be pleased with her – RadiaAllahu Anha (RA)) once accompanied the Messenger of Allah, Prophet Muhammad (sallallahu alaihi wa sallam) on a campaign and was travelling with a caravan. She accidentally got separated from the caravan during the journey and was stranded in the desert. Safwan bin Mu`attal, who was travelling separately happened to get to the same place where she was and seeing her stranded, brought his camel and made it kneel so that she could ride upon it. Then he set out leading the camel until they caught up with the army. This gave rise not just to suspicion, but allegations against them, with Abdullah bin Ubayy bin Salul, the leader of the hypocrites, being the foremost in spreading them. He fabricated the lie and whispered it to others, until some of the Muslims started to believe it, and began to talk about their suspicions. As for Ayesha (RA), as she was ill during those days, she did not know about the slander that the people were indulging in. What upset her when she was ill was that she observed the Prophet’s behavior to have changed toward her. On inquiry, when she finally came to know about the slander from another lady, she sought the Prophet’s permission and went to her parents’ home.

She said: “Rumours about this slander went on spreading in the city for about a month, which caused a great distress and anguish to the Holy Prophet. I cried due to helplessness and my parents were sick with mental agony.”
The Prophet (sallallahu alaihi wa sallam) remained in great anxiety with regard to Aisha (RA) for one whole month. At last one day he (sallallahu alaihi wa sallam) visited her and her parents. He sat near her (which she says he had not done since the slander had started). Feeling that something decisive was going to happen that day, Abu Bakr and Umm Ruman (Ayesha (RA)’s parents) also sat near them. The Holy Prophet gently said: “Ayesha, I have heard this about you. If you are innocent, I expect that Allah will declare your innocence. But if you have committed the sin, you should offer repentance, and ask for Allah’s forgiveness; when a servant (of Allah) confesses his guilt and repents, Allah forgives him.”
(Click here to read the stories behind the Du’as in the Quran)
Hearing these words, tears dried in her eyes, as Ayesha (RA) reported. She looked up to her father expecting that he would say something in her defense, but he said, `Daughter, I do not know what I should say.’ Then she turned to her mother, but she also did not know what to say. At last Ayesha (RA) replied, “You have all heard something about me and believed it. Now if I say that I am innocent – and Allah is my witness that I am innocent – you will not believe me; and if I confess something which I never did – and Allah knows that I never did it – you will believe me. I cannot but repeat the words which the father of Prophet Yousuf (Joseph) had spoken: ‘fa-sabrun jamil’: I will bear this patiently with good grace.”
Saying this she lay down thinking that Allah was aware of her innocence, and He would certainly reveal the truth. At that moment, suddenly the state of receiving the Divine Revelation appeared on the Holy Prophet (sallallahu alaihi wa sallam), when pearl-like drops of perspiration used to gather on his face even in severe winter. The revelation vindicated her stand and proved her innocence. When it was over, the Prophet (sallallahu alaihi wa sallam) was overjoyed. The first words he spoke were: “Congratulations, Ayesha (RA), Allah has sent down proof of your innocence”, and then he recited the following ten verses of Sura An-Noor that had her vindication:

Verily those who brought forth the slander (against ‘Aishah) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. (11). Why then, did not the believers, men and women, when you heard it (the slander), think good of their own people and say: “This (charge) is an obvious lie ?” (12) Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars. (13) Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. (14) When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great. (15) And why did you not, when you heard it, say: “It is not right for us to speak of this. Glory be to You (O Allah)! This is a great lie.” (16) Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers. (17) And Allah makes the Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise. (18) Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not. (19) And had it not been for the Grace of Allah and His Mercy on you, (Allah would have hastened the punishment upon you). And that Allah is full of Kindness, Most Merciful. (20) O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]. And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower. (21)

(Quran, Sura An-Noor:11-21).

The Ugly Truth Podcast August 3, 2010

The enemy within–Mark Dankof and former Green Beret captain Joe Cortina join the discussion concerning the latest inane ‘articles’ written by Devvy Kidd pinpointing ‘Islam’ as the real threat to America.

http://theuglytruth.podbean.com/2010/08/02/the-ugly-truth-podcast-august-3-2010/

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