Yes, He Married Her at Age Nine

24 Pages·0.973 MB·English

by  Hatem al-Haj

.كلذ يف بيع لاو عست تنب يهو  اهجوزت معن
جاحلا متاح .د
اكيرمأب ةعيرشلا ةيميداكأ ديمع
اكيرمأب ةعيرشلا ءاهقف عمجم وضع
Yes, He Married Her at Age Nine.
By
Dr. Hatem al-Haj
Dean, Sharia Academy of America
Member, Assembly of Muslim Jurists of America
The Question لاؤسلا

Respected Shaykh, Assalamu Alaykum Wa Rahmatu الله ةمحرو مكيلع ملاسلا : خيشلا ةليضف
Allahi Wa barakatuh: please advise us about the truth of ةلأسملا هذه يف قحلاب انوديفا :هتاكربو
the issue concerning the marriage of the Messenger of ملاسلاو ةلاصلا هيلع لوسرلا جاوز صوصخب
Allah to Aisha when she was 9 years old. And the audacity ةعساتلا اهرمع يف اهنع الله يضر ةشئاع نم
of a journalist to reject the report of Bukhari, even though نأو ؟ يراخبلا ةياور ضقنب يفحص ةأرجو ،
the icons of this Ummah have accepted this narration for كلت ،ماع فلأ نم رثكلأ اهولبقت ةملأا ملاعأ
more than a thousand years; it is regarding the issue of the نس يف ةشئاع جوزت لوسرلا نأ ةيضق يه
Messenger marrying Aisha when she was 6 years of age نس يف )اهب لخد يأ( اهب ينبو ةسداسلا
and his consummating the marriage with her when she was باب( يراخبلا يف ءاج ام يلع ءً انب ةعساتلا
9; according to what has been reported in Bukhari اهب هئانبو ةنيدملا اهمودقو ةشئاع يبنلا جيوزت
(Section: The Prophet marrying Aisha, her arrival to انثدح ءارغملا يبأ نب ةورف ينثدح :)4983
Madina and his consummating the marriage with her ةشئاع نع هيبأ نع ماشه نع رهسم نب يلع
there: 3894: Farwah bin Abi al-Maghra related to us that يلص يبنلا ينجوزت« :تلاق اهنع الله يضر
Ali bin Masher related to him that Hisham narrated from انمدقف ،نينس تس تنب انأو ملسو هيلع الله
his father that Aisha said: ‘The Prophet married me when I عست تنب ذئموي انأو هيلإ ينتملسأف ..ةنيدملا
was 6 years old and we came to Madina, so I was sent to ،ةيضقلا كلت ةعراقمل هسفن دعأ دقو .»نينس
him when I was 9 years old.) The journalist prepared ةعجارمو ماقرلأا قطنمب اهدنفي نأب عنقي ملو
himself for this case and he did not only refute it by using يتلا تاياورلا دنس دقن اضً يأ هنكلو ،خيراوتلا
the logic of numbers and history but also criticized the يف ءاج يذلا ثيداحلأا رهشأ اهب يور
chains of the narrators that reported the most famous داع ،ءً اكذ نيتلاحلا يف تبثأو ،ملسمو يراخبلا
narrations that exist in Sahih Bukhari and Muslim and he ــ لماكلا( ةريسلا بتك يلإ باشلا يفحصلا
showed some cleverness in his method. The young خيرات ــ ءلابنلا ملاعأ ريس ــ قشمد خيرات
journalist referred to Seerah books such as al-Kamil, ،)تايعلأا تايفو ــ دادغب خيرات ــ يربطلا
Tareekh Dimashq, Siyar A’laam al-Nubalaa’, Tareekh al- يف امً اع 34 ترمتسا ةيوبنلا ةثعبلا نأ دجوف
Tabari, Tareekh Baghdad and Wafayyat al-A’yaan. His ةثعبلا ءدب تناكو ،ةنيدملاب ماوعأ 31 و ةكم
finding was that revelation lasted 13 years in Mecca and ةرجهلا تناكو ،031 ماع يدلايملا خيراتلاب
10 years in Madina and that the beginning of revelation ،ةكم يف امً اع 34 دعب يأ م024 ماع ةنيدملل
was in 610 according to the Georgian calendar while اذهب ضورفملاو م044 ماع يبنلا ةافو تناكو
immigration to Madina was in the year 623, i.e. 13 years جوزت )ص( لوسرلا نأ هيلع قفتملا طخلا
after of remaining in Mecca. The death of the Prophet was يأ ،ماوعأ ةثلاثب ةنيدملل ةرجهلا لبق )ةشئاع(
in 633 and according to this agreed upon timeline, the نم رشاعلا ماعلا قفاوي ام وهو ،م021 ماع يف
Prophet married Aisha 3 years before the Hijra, i.e. 620, ،تاونس 0 رمعلا نم غلبت تناكو ،يحولا ءدب
which happens to be 10 years after revelation and she was يف يأ ةرجهلل لولأا ماعلا ةياهن يف اهب لخدو
6 years old by then. He consummated the marriage with كلذو ،تاونس 8 غلبت تناكو ،م024 ماع ةياهن
her in the first Hijri year, i.e. by the end of 623 when she تدلو اهنأ ،يدلايملا ميوقتلا بسح ينعي ام
was 9 years old, which would make her birth year 614, ءدب نم ةعبارلا ةنسلا يف يأ ،م033 ماع
which coincides with the fourth year of revelation .ريبك مهو اذهو ،يراخبلا ةياور بسح يحولا
according to the report of Bukhari. And that is a great ةديسلا رمع باسحب ايخيرات ةياورلا دقنو
illusion [as he claims]. Then he criticized the narration يبأ تنب ءامسأ( اهتخأ رمعل ةبسنلاب )ةشئاع(
historically by calculating the age of Aisha in comparison رداصملا لك لوقت :)نيقاطنلا تاذ ــ ركب
to the age of her sister (Asmaa bint Abi Bakr): [he claims ربكت تناك )ءامسأ( نإ اهركذ قباسلا ةيخيراتلا
the following:] all historical sources that were previously تاذ يورت امك ،تاونس 31 ـب )ةشئاع(
mentioned reported that Asmaa was 10 years older than )ءامسأ( نأ اهنيب دحاو فلاتخا لاب رداصملا
Aisha. And these resources mentioned, without any ينعي ام امً اع 22 ـب ةنيدملل ةرجهلا لبق تدلو
dispute, that Asmaa was born 27 years before Hijra which م031 ماع ةيوبنلا ةثعبلا ءدب عم اهرمع نأ
means that her age, by the time revelation began in the لبق اهرمع نم صاقنإب كلذو ةنس 33 ناك
year 610, was 14 years old. This was calculated by ةيوبنلا ةوعدلا تاونس يهو ةنس 34 ةرجهلا
subtracting 13 years from her age before Hijra which is 13 امكو ،) ةنس 33 = 34 ــ 22 ( نلأ ،ةكم يف
years; the years of da’wa in Mecca as 27 – 13 = 14 years. ربكأ اهنأ فلاتخا لاب رداصملا عيمج تركذ
Also, all sources without dispute agreed that she was 10 نأ كلذب دكأتي نذإ ،تاونس 31 ـب )ةشئاع( نم
years older than Aisha which makes it a certainty that the ةثعبلا ءدب عم تاونس 3 ناك )ةشئاع( نس
age of Aisha at time of revelation was 4 years old in يحولا ءدب لبق تدلو اهنأ يأ ،ةكم يف ةيوبنلا
Mecca, which would mean that she was born 4 years ،م010 ماع كلذو ،تلاماك تاونس 3 ـب
before revelation; in the year of 606. With simple امدنع لوسرلا نأ ةطيسب ةبسحب كلذ يدؤمو
calculation we deduce that the Prophet married her in ةثعبلا ءدب نم رشاعلا ماعلا يف ةكم يف اهحكن
Mecca 10 years after revelation and her age was then 14 = 31 + 3( نلأ ،ةنس 33 اهرمع ناك ةيوبنلا
because (4+10=14) or in other words Aisha was born in تدلو )ةشئاع( نأ رخآ ينعمب ولأ )ةنس 33
the year 606 and married the Prophet in 620 when she was )م021( ةنس يبنلا تجوزتو )م010( ماع
then 14 years old and then he consummated the marriage ينب ركذ امك هنأو ،ةنس )33( رمع يف يهو
with her 3 years later plus a few months which coincides ،رهشأ ةعضبو تاونس )4( دعب ـ اهب لخد ـ اهب
with the end of the first Hijri year in the year 624 which ةيادبو ةرجهلا نم يلولأا ةنسلا ةياهن يف يأ
then makes her age at the time 18 (14 + 3 + 1 = 18 years) 33( كاذنآ اهرمع حبصيف )م023( ماع ةيناثلا
and that was the real age of Aisha when the noble Prophet نسلا يهو )ةلماك ةنس 39 = 3 + 4 +
married her. Calculating the age of Aisha according to the .)ةشئاع( ميركلا يبنلا اهيف جوزت يتلا ةيقيقحلا
date of her sisters’ death (Asmaa). Historical resources اهتخأ ةافول ةبسنلاب )ةشئاع( رمع باسح
confirm without dispute that Asmaa died after the famous رداصملا دكؤت :)نيقاطنلا تاذ ـ ءامسأ(
documented incident which was the death of her son; )ءامسأ( نأ اهنيب فلاخ لاب ةقباسلا ةيخيراتلا
Abdullah bin al-Zubayr who was killed by al-Hajjaj, the يهو ،ةتبثمو ةخرؤم ةريهش ةثداح دعب تيفوت
famous tyrant in the year of 73H. She was then 100 years دي يلع )ريبزلا نب اللهدبع( اهنبا لتقم
old so if we subtract the age of Asmaa (100 years) from 24( ماع كلذو ،ريهشلا ةيغاطلا )جاجحلا(
her date of death (73H) that implies that she was 27 years ةلماك ةنس )311( رمعلا نم غلبت تناكو ،)ـه
old at time of Hijrah and that exactly matches her ماع نم )ءامسأ( رمعل حرط ةيلمعب انمق ولف
mentioned age in historical resources. If we subtract from ةلماك ةنس )311( غلبت يهو )ـه24( اهتافو
her age 10 years which is the documented age difference اهرمع وهو )ةنس 22 = 24 ــ 311( نوكيف
between her and Aisha, then the age of Aisha should be 17 عم ايلك قباطتي ام كلذو ،ةيوبنلا ةرجهلا تقو
(27 – 10 = 17 years old) and this was the age of Aisha at اذإف ةيخيراتلا رداصملا يف روكذملا اهرمع
time of Hijra and if the marriage was consummated in the يهو ،تاونس )31( اهرمع نم انحرط
first Hijri year then that would make her age at that time حبصي )ةشئاع( اهتخأ اهيف ربكت يتلا تاونسلا
18 years old, which indicates the correct calculation of the وهو )ةنس 32 ــ 31 ــ 22( )ةشئاع( رمع
age of Aisha at time of marriage to the Prophet. This is لخد ـ اهب ينب ولو ةرجهلا نيح )ةشئاع( رمع
supported by the fact that al-Tabari in his book Tareekh al- كاذنآ اهرمع نوكي لولأا ماعلا يف يبنلا ـ اهب
Umam stated in confirmation that all the children of Abu باسحلا دكؤي ام وهو ،)ةنس 39 = 3 + 32(
Bakr were born during the pre-Islamic era which نم جاوزلا دنع )ةشئاع( ةديسلا رمعل حيحصلا
corroborates with the correct timeline and reveals the )يربطلا( نأ اضً يأ كلذ دضعي امو .يبنلا
weakness of the report of al-Bukhari because Aisha was لك نأ )مملأا خيرات( هباتك يف نيقيب مزجي
indeed born 4 years before revelation. Calculating the age كلذو ،ةيلهاجلا يف اودلو دق )ركب يبأ( دلاوأ
of Aisha in comparison with the age of Fatima al-Zahra, فشكيو حيحصلا ينمزلا طخلا عم قفتي ام
the daughter of the Prophet: Ibn Hajar mentioned in al- دق لعفلاب )ةشئاع( نلأ ،يراخبلا ةياور فعض
Isaaba that Fatima was born the day when the Ka’bah was .ةيوبنلا ةثعبلا ءدب لبق عبارلا ماعلا يف تدلو
built, when the Prophet was 35 years old and that she was ةمطافب( ةنراقم )ةشئاع( رمع باسح
5 years older than Aisha. Based on this report that Ibn يف )رجح نبا( ركذي :يبنلا تنب )ءارهزلا
Hajar mentioned, though it is not a strong one, but to ةبعكلا ءانب ماع تدلو )ةمطاف( نأ )ةباصلإا(
assume its strength we find that Ibn Hajar, the exegete of نم ــ ربكأ ــ نسأ اهنأو ،ةنس )43( نبا يبنلاو
Sahih Bukhari, indirectly stated that the report in Sahih يتلا ةياورلا هذه يلعو ،تاونس )3( ـب ةشئاع
Bukhari is incorrect because of the fact that Fatima was ،ةيوق تسيل ةياور اهنأ عم )رجح نبا( اهدروأ
born when the Prophet was 35 years old which would then )رجح نبا( نأ دجن اهتوق ضرف يلع نكلو
that mean that Aisha was born when the Prophet was 40 )يراخبلا( ةياور بذكي )يراخبلا( حراش وهو
years old, which is when revelation began, which means يبنلاو تدلو )ةمطاف( تناك نإ هنلأ ،اينمض
that the age of Aisha at time of Hijra was equal to the )ةشئاع( نأ ينعي اذهف ةنس )43( رمع يف
years spent in Da’wa in Mecca which was 13 years and لوزن ءدب وهو ةنس )31( غلبي يبنلاو تدلو
not 9 years. I only mentioned this report to show the دنع )ةشئاع( رمع نأ ينعي ام ،هيلع يحولا
extreme disturbance in the report in Bukhari. Criticism of ةوعدلا تاونس ددع يواسي ناك ةرجهلا
the report from the books of Hadeeth and Seerah: Ibn )8( سيلو ةنس )34( يهو ةكم يف ةيملاسلإا
Katheer mentioned in al-Bidaya wal Nihaya those who نايبل طقف ةياورلا هذه تدروأ دقو تاونس
first embraced Islam when he said: “amongst those دقن . يراخبلا ةياور يف ديدشلا بارطضلاا
women…Asmaa bint Abi Bakr and Aisha when she was نبا( ركذ :ةريسلاو ثيدحلا بتك نم ةياورلا
young, the Islam of these people was declared during the اوقبس نيذلا نع )ةياهنلاو ةيادبلا( يف )ريثك
three years when the Prophet was still preaching Islam in ركب يبأ تنب ءامسأ ..ءاسنلا نمو« مهملاسإب
secret then afterward Allah commanded him to preach it in يف ءلاؤه ملاسإ ناكف ةريغص يهو ةشئاعو
public.” Of course this report indicates that Aisha )ملسو هيلع الله يلص( الله لوسرو نينس ثلاث
embraced Islam before the Prophet began to preach in هلوسر لجو زع الله رمأ مث ،ةيفخ يف وعدي
public, which was in the 4th year after revelation; i.e. year لدت ةياورلا هذه عبطلابو ،»ةوعدلا راهظإب
614. The implied meaning is that she embraced Islam at نلعي نأ لبق تملسأ دق )ةشئاع( نأ يلع
least in the 3rd year after revelation; i.e. year 613. ةثعبلا ءدب نم )3( ماع يف ةوعدلا لوسرلا
Therefore if Aisha was born, as according to the report of كلذ ينعمو ،)م033( ماع يزاوي امب ةيوبنلا
Bukhari born, in the 4th year after revelation then that ماع يأ )4( ماع يف لقلأا يلع تنمآ اهنأ
implies that she did not exist at the time when the Prophet ةياور بسح يلع )ةشئاع( نأ ولف )م034(
preached Islam in public in the 4th year after revelation or يحولا ءدب نم )3( ماع يف تدلو )يراخبلا(
that she was still a breastfed child. And all of that دنع ضرلأا رهظ يلع نكت مل اهنأ كلذ ينعم
contradicts the mentioned proofs but the correct ةوعدلا ءدب نم )3( ماع يف ةوعدلاب يبنلا رهج
calculation of her age confirms that she was born in the لك ضقاني ام اذهو ،ةعيضر تناك اهنأ وأ
4th year after revelation, i.e. year 606, which would mean اهرمعل ميلسلا باسحلا نكلو ،ةدراولا ةلدلأا
that she was 8 years old at the time when Islam was يحولا ءدب لبق )3( ماع يف تدلو اهنأ دكؤي
preached in public, year 614, which corroborates with the دنع اهرمع نأ عبتتسي ام )م010( ماع يأ
correct timeline of events and at the same time refutes the )9( يواسي )م033( ماع ةوعدلاب رهجلا
report of Bukhari. Actually, Bukhari himself reported in ينمزلا طخلا عم قفتي ام وهو ،تاونس
his Sahih (Section: Neighboring of Abu Bakr at the time .يراخبلا ةياور ضقنيو ثادحلأل حيحصلا
of the Prophet) that Aisha said: ‘I only ever recall my يف ركب يبأ راوج ـ باب( هسفن يراخبلا جرخأ
parents being of the religion of Islam and the Prophet يوبأ لقعأ مل :تلاق )ةشئاع( نأ )يبنلا دهع
would visit us every single day in the morning and the موي انيلع رمي ملو ،نيدلا نانيدي امهو لاإ طق
evening. So when the Muslims were experiencing ةركب راهنلا يفرط الله لوسر هيف انيتأي لاإ
hardship, Abu Bakr left to immigrate before the time of ركبوبأ جرخ نوملسملا يلتبا املف ،ةيشعو
Hijrah towards the Habasha) and I do not know how جرخأ فيك يردأ لاو ،)ةشبحلا لبق ارً جاهم
Bukhari reported this when Aisha says that she can recall لقعت مل اهنإ لوقت )ةشئاع( ـف اذه يراخبلا
her parents being of the religion of Islam and that was ةرجه لبق كلذو نيدلا نانيدي امهو لاإ اهيوبأ
before the Hijrah to Habasha as she mentioned and she يتأي ناك يبنلا نإ لوقتو ،تركذ امك ةشبحلا
says that the Prophet would visit them everyday which هذهل ةلقاع تناك اهنأ نيبي ام وهو موي لك مهتيب
indicates that she was aware of these visits and it is اعً امجإ ةشبحلا ةرجه نأ دكؤملاو ،تارايزلا
confirmed in history books that the Hijrah to Habasha was ءدب نم )3( ماع يف تناك خيراتلا بتك نيب
in the 5th year after Hijra; i.e. 615. So if we accept the ولف ،)م033( ماع يزاوي ام ةيوبنلا ةثعبلا
report of Bukhari that Aisha was born in the 4th year after ماع تدلو ةشئاع نأ يراخبلا ةياور انقدص
revelation (i.e. 614) then that indicates she was still being ينعي اذهف )م033( ماع ةوعدلا ءدب نم )3(
breastfed at time of the Hijrah to Habasha, so how would فيكف ،ةشبحلا ةرجه دنع ةعيضر تناك اهنأ
this corroborate with the fact that she said “I recall my ةملكو )يوبأ لقعأ مل( ةلمج عم كلذ قفتي
parents…” but if we take the correct timeline of events we باسحلاب نكلو ،احً يضوت جاتحت لا لقعأ
will realize that the real age of Aisha was 9 at that time (4 تقولا اذه يف )ةشئاع( نوكت حيحصلا ينمزلا
years before revelation + 5 years before Hijrah to Habasha ةشبحلا ةرجه لبق 3 + ةوعدلا ءدب لبق 3( غلبت
= 9 years) All the above claims and evidence did not .كاذنآ اهل يقيقحلا رمعلا وهو )تاونس 8 =
suffice the journalist but he also calculated the age of هنإ لب ،نراقملا باسحلا هذهب فلؤملا عنقي ملو
Fatima in a comprehensive manner then he finished his ةنراقم )ةشئاع( رمع باسح اضً يأ يرجأ
research with a criticism of the chain of the report of ،لاقملا لاجم هل عستي لا امم ،ءارهزلا ةمطافب
Bukhari that mentioned the age of Aisha from five routes نأ ظحلاف دنسلا دقنب هثحب ثحابلا متخ مث
that all return to Hisham bin U’rwah, about whom Ibn نم ءاج )ةشئاع( نس هيف ركذ يذلا ثيدحلا
Hajar said in (Hady al-Saari) and (al-Tahtheeb): ،ةورع نب ماشه يلإ دوعت اهلك قرط ةسمخ
Abdulrahman bin Yusuf bin Kharrash said: Malik did not يده( يف رجح نبا هيف لاق ماشه نأو
accept him and I was told that Malik did not accept him نب نمحرلادبع لاق« :)بيذهتلا(و )يراسلا
because of his narration of the people of Iraq; he visited ينغلب ،هاضري لا كلام ناكو شارخ نب فسوي
Kufa three times, each time there he would say: ‘my father ـ مدق ،قارعلا لهلأ هثيدح هيلع مقن ًاكلام نأ
told me that he heard Aisha’, then the second time he :لوقي ناك ـ ةرم ـ تارم ثلاث ةفوكلا ـ ءاج
would say ‘My father narrated to me from Aisha’ and the ـ ءاج ـ مدقو ةشئاع تعمس لاق ،يبأ ينثدح
third time he would say ‘from my father from Aisha” and ،ةشئاع نع يبأ ينربخأ :لوقي ناكف ةيناثلا
the meaning in simple terms is that Hisham bin U’rwah .»ةشئاع نع يبأ :لوقي ناكف ةثلاثلا مدقو
was trustworthy in Madina but when he went to Iraq his ناك )ةورع نب ماشه( نأ ةطاسبب ينعملاو
memory became weaker and he started to refer a Hadeeth قارعلل بهذ امل مث ،ةرونملا ةنيدملا يف ًاقودص
to someone other than he who narrated it then he started to بسني يأ )سلدي( أدبو ءوسي ثيدحلل هظفح أدب
say “from my father” instead of “I heard or narrated to ،يبأ )نع( لوقي أدب مث ،هيوار ريغل ثيدحلا
me” and in the science of Hadeeth the wording “heard or ثيدحلا ملع يفو ،)ينثدح وأ تعمس( نم ًلادب
narrated to me” is stronger than saying “From so and so” لوق نم يوقأ )ينثدح( وأ )تعمس( ةملك
and in the Hadeeth in Bukhari Hisham says “from my يراخبلا يف ثيدحلاو ،)نلاف نع( يوارلا
father” and not “I heard or it was narrated to me” which تعمس( سيلو يبأ( نع ماشه هيف لوقي اذكه
confirms the doubts about the chain of narration. The most دنس يف كشلا ديؤي ام وهو ،)ينثدح وأ
important point is that Imam Malik said that the Hadeeth )كلام( ماملإا نأ يهو مهلأا ةطقنلا مث ،ثيدحلا
of Hisham in Iraq was not accepted so if we apply all this اذإف ،لبقي لا قارعلاب )ماشه( ثيدح نإ :لاق
information to the Hadeeth of Bukhari we will find that he يراخبلا هجرخأ يذلا ثيدحلا يلع اذه انقبط
is right because the Hadeeth was not reported by anyone دحاو وار هوري مل ثيدحلاف ،ققحم هنأ اندجول
from the people of the Madina as all of them are from Iraq نأ عطقي امم نويقارع مهلك لب ،ةنيدملا نم
which confirms that Hisham reported it in Iraq after his ءاس نأ دعب قارعلاب هاور دق )ةورع نب ماشه(
memory became had become weak. Also, it does not ةنيدملاب )ماشه( ثكمي نأ لقعي لاو ،هظفح
conform that Hisham remained for such an extended ةرم ولو اذه لثم ًاثيدح ركذي لاو ًلايوط ارً مع
period in Madina, yet did not mention this Hadeeth even ةديسلا رمعل ركذ يأ دجن لا اننإف اذهل ،ةدحاو
once, therefore we find that the age of Aisha when she باتك يف يبنلاب اهجاوز دنع )ةشئاع(
married the Prophet was never mentioned in the Muwatta عمسو يأر يذلا وهو كلام ماملإل )أطوملا(
of Imam Malik who saw and heard Hisham bin U’rwah in يفكف ،ةنيدملاب ةرشابم )ةورع نب ماشه(
Madina. Therefore it is sufficient to know these two ةقباسلا ةياورلا دنس يف كشلل نيتلعلا نيتاهب
defects to doubt the chain of this narration” Who is the اذهب ماق يذلا ثحابلا اذه نم * .يهتنا
journalist who carried out this research? He is Islam al- ءاجو ،»يريحب ملاسإ« ذاتسلأا هنإ ـ ؟قيقحتلا
Bukhairu and his research article was published in Issue 0, 23 ص )لولأا لبق يأ( وريز ددعلا يف هثحب
page 21 in “The Seventh Day Newspaper” which was يف ردص يذلا »عباسلا مويلا« ةديرج نم
published 15/7/2008 2119/2/33
The Answer باوجلا

Yes, he married her at age 9. .كلذ يف بيع لاو عست تنب يهو  اهجوزت معن
All praise is for Allah and peace and
،دعب امأ ،الله لوسر ىلع ملاسلاو ةلاصلاو لله دمحلا
blessings upon the Messenger of Allah.
يهو )اهنع الله يضر( ةشئاع نم  هجاوز نأ ىلإ ءً ادتبا هبنأ
To begin with, I must first point out that
هذه يف تانبلا جيوزت ىلع عيجشتلا ةرورض ينعي لا عست تنب
my answer here below doesn’t mean an
.هيف نشعي يذلا عقاولاو تانبلا لاوحأ يف ةريثكلا قورفلل نسلا
encouragement of marrying girls at this
age, and that is due to the enormous لوسر جاوز نم نيحيحصلا يف ءاج اميف نيملسملا ضعب ككشي
differences between these girls and the نم ريثكو .عست تنب يهو )اهنع الله يضر( ةشئاع نم  الله
reality they live in and ‘Ayisha’s (may نأ مهنظل  الله لوسر نع اوبذيل كلذ يف اوعقو امنإ ءلاؤه
Allah be pleased with her) nature and سيلو . هماقمب قيلي لا ركنم رمأ نسلا اذه يف ةأرما نم جاوزلا
environment. ،ةيتلآا تاحفصلا يف هيف أطخلا هجو نيبأو احً يحص اونظ ام
I shall divide my answer into three .رواحم ةثلاث يف مهيلع يباوج لعجأو
categories:
.نيحيحصلا يف ام ةحص ىلع ةملأا عامجإ نايب :لولأا
1) Presentation of the consensus of the
نينمؤملا مأ نم  الله لوسر جاوز نع لاكشلإا عفر :يناثلا
Umma on what is reported in the two
.)اهنع الله يضر( ةشئاع
Sahih Hadeeth books [i.e. Bukhari and
Muslim], .هيلإ اوبهذ اميف مهئطخ نايب :ثلاثلا
2) Clarification of the issue of the
marriage of Aisha.
3) Exposition of the mistakes of the writer
in what he concluded.

1) The consensus of the Ummah on the authenticity of يف ام ةحص ىلع ةملأا عامجإ نايب )1
the two Sahih books: the Umma has agreed on the .نيحيحصلا
authenticity of the Hadeeths collected in the two Sahih
ثيداحأ ةحص ىلع تقفتا دق ةملأا نإ
books so that people of all ages are aware of this fact,
اكً ردم ريبكلاو ريغصلا راصو ،نيحيحصلا
actually to believe so has become part of the collective
يعولا نم ءً زج كلذ داقتعا راص لب ،كلذل
awareness of the Muslim Ummah and many verifiers have
قافتا لقن دقلو .ةملسملا ةملأا هذهل يعمجلا
transmitted the agreement of scholars on this; Imam al- لاق ،نيققحملا نم ةفئاط كلذ ىلع ءاملعلا
Nawawi said: “Scholars, may Allah bestow his mercy upon ءاملعلا قفتا " :)الله همحر( يوونلا ماملإا
them, agreed that the most authentic book after the noble نآرقلا دعب بتكلا حصأ نأ ىلع الله مهمحر
Quran is the Sahih of Bukhari and the Sahih of Muslim and ،ملسم و يراخبلا ناحيحصلا زيزعلا
the entire Ummah accepted them” [1]. Shaykh al-Islam Ibn
ملاسلإا خيش لاقو i"لوبقلاب ةملأا امهتقلتو
Taymyya said: “Under the sky, there is no book more
ميدأ تحت سيلف " :)الله همحر( ةيميت نبا
authentic, after the Quran, except Sahih Bukhari and Sahih
دعب ملسمو ىراخبلا نم حصأ باتك ءامسلا
Muslim” [2].
ii نآرقلا
And some of the narrations that have been criticized by "
scholarly experts of Hadeeth are known and such narrations يف فرحلأا ضعب نم دقتنا امو
are not part of the consensus, regarding this Imam Ibn al- وهف نيثدحملا لوحف لبق نم نيحيحصلا
Salah said in what al-Hafith ibn Hajar quoted him as saying: اذه يف لخدي لاو روكذم فورعم
“the few narrations that were criticized – in Sahih Bukhari حلاصلا نبا ماملإا لاق كلذ يفو ،عامجلإا
and Muslim – are confirmed by expert scholars and are رجح نبا ظفاحلا هنع هلقن اميف )الله همحر(
exempted from the consensus from accepting the narrations ديري - امهيلع ذخأ ام " :)الله همحر(
of them because there was no consensus on accepting these نم دمتعم هيف حدقو - ملسم و يراخبلا
few narrations” [3]. مدعل هانركذ امم ىنثتسم وهف ،ظافحلا
However, these few Hadeeths were criticized because they
.iii"لوبقلاب هيقلت ىلع عامجلإا
were viewed as not satisfying the conditions that were set by
اهنأ باب نم ثيداحلأا هذه اودقتنا مهنكلو
the authors of the two Sahih books and they [some scholars]
ىلع نيحيحصلا ابحاص طرتشا ام نود
denied some words mentioned in these narrations but there
ضعب اوباعو ،ةحصلا نم امهسفنأ
is no narration in the Sahih books that does not have an
دحأ يف سيل نكلو ،اهضعب يف فرحلأا
authentic original narration somewhere else. If this is
.هل لصأ لا ثيدح نيحيحصلا
known, then it shows that anyone refuting or rejecting any
of the two Sahih books is actually rejecting and refuting the نحيحصلا يف نعطلا نإف ،اذه نيبت اذإ
most authentic books of Sunnah, which is an obvious means ليبس دكآ وهف ،ةنسلا بتك حصأ يف نعط
to ruin the religion and spread doubt into the hearts of ،نيملسملا بولق يف كشلا ثبو نيدلا مدهل
Muslims upon which none would be sure of how to pray or وأ مهتلاص نوكت فيك امهدعب نوردي لاف
fast or perform hajj or interact with each other since all ليصفتف ،مهتلاماعم وأ مهجح وأ مهمايص
these details are located in the Sunnah books. So, whoever نم هنإو .ةنسلا بتك يف وه امنإ هلك كلذ
denies or defames anything mentioned in the Sahih books نايبل ةجاح لاف ،دصقلا كلذب امهيف نعطي
with an evil intention, his ruling in Islam is obvious and .رهاظ هرمأف همكح
whoever falls into that due to recklessness without any evil
وأ لهاستل كلذ نم ءيش يف عقي نمو
intention then the least we are obliged to do is describe him
لقأ لاف ،ةيوط ءوس ريغ نم نكلو ،شيط
as a person who does not know Hadeeth who has the
audacity to discuss what he does not know and what is لا ام ىلع رساجتلاو ةيورلا ةلقب هفصو نم
beyond his knowledge and if this came from someone who ردقي لاو هينعي لا اميف ضوخلاو نسحي
is not from those who carry the knowledge of this religion ريغ نم كلذ ناك نإف .هيردي لاو هيلع
then it is more loathsome and repulsive. And whoever says .حبقأو ىهدأ رملأاف ،نيدلاب ملعلا ةلمح
it out of his cautiousness toward religion and out of his love
كلذ نم ءيش يف طقس نم ناك نإو
of the Master of Messengers who was upset by what the
،نيلسرملا ديسل اًبحم نيدلا ىلع اصً يرح
enemies of Islam accuse the Prophet of therefore he wanted
بذلا دارأف ،هب ءادعلأا هيمري ام هءاس دق
to defend him then we hope for him, even though he is
نأ ،أطخأ نإو ،هل وجرنف ،هضرع نع
mistaken, to be rewarded for his love and jealousy but we
لاؤسب هل حصننو ،هتريغو هبح ىلع رجؤي
advise him to consult scholars and verifiers before entering
نم ءيش يف ضوخلا لبق نيققحملا ءاملعلا
into any matter of religion. However, if this was mentioned
.نيدلا لئاسم
during debate with non-Muslims in an attempt to narrate
ريغ ةرظانم يف كلذ نم ءيش ركذ امأ
what has been said without making statements after
نود ليق ام درس ماقم يف نيملسملا
clarifying the correct view and explaining it – as shall be
امك- ههيجوتو حجارلا نايب دعب ،ريرحتلا
explained in category 3 – then that may be permitted in
كلذ غوسي امبرف ،-يناثلا روحملا يف يتأيس
order to receive the benefit of delivering knowledge as the
ةرظانملا باب نإف ،غيلبتلا ةحلصمل لايصحت
section of debate is more open than the section of
ام لولأا يف غوسيو ،رظنلا باب نم عسوأ
examination and anticipation and what can be accepted in
عسوأ هرودب وه يذلا يناثلا يف غوسي لا
the former section cannot be accepted in the latter one
.ميلعتلاو ماوعلا ةبطاخم باب نم
which is addressing laypeople and educating them.

2) Resolving the difficulty in accepting this incident by  الله لوسر جاوز نع لاكشلإا عفر )2
many people. .)اهنع الله يضر( ةشئاع نينمؤملا مأ نم
1- Reasonable people do not deal with or discuss
خيراتلا ثادحأ نوؤرقي لا ءلاقعلا نإ -3
historical events without understanding the context of
لماوعلاو اهتبحاص يتلا تاقايسلا نع لزعمب
such events and the factors and customs that enveloped
مكحلا نإ .اهل ةنضاحلا فارعلأاو اهتعنص يتلا
them at the time of occurrence. To judge an act as good
ءلاقعلا دنع ،لامعلأا نم لمع حبق وأ نسحب
or bad, according to reasonable people despite their faith
طاسب نع ادً رجم سيل ،مهنايدأ فلاتخا ىلع
and religion, is not an abstract that is separate from its
هنإو ،لمعلا كاذ تقفار يتلا تاسبلاملاو لاحلا
context and the circumstances that surrounded the act.
نس يف يه نمم جاوزلا نوك ىلع للدي اممل
Some of signs that indicate that a girl of Aisha’s age
فارعأ يف اغً ئاس )اهنع الله يضر( ةشئاع
would marry and was accepted as a norm of that era and
ةجيزلا هذه امهيف تمت نيذلا ناكملاو نامزلا
place is that Aisha was proposed to by another man
تناك )اهنع الله يضر( ةشئاع نأ وه ةكرابملا
before the Prophet and if that was against the norms of