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This article analyzes the modern Muslim apologetics that attempt to distort [[Aisha|Aisha's]] | This article analyzes the modern Muslim apologetics that attempt to distort [[Aisha|Aisha's]] young age at consumation. See [[Qur%27an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage|this article]] for the positive evidence of her young age found in dozens of sahih hadiths in multiple collections. | ||
==Introduction== | ==Introduction== | ||
Some | Some [[apologists]] have recently claimed that Aisha was actually older than nine [[Islamic Lunar Calendar|lunar years]] at time of the [[The Meaning of Consummate|consummation]] of her [[marriage]] to Prophet [[Muhammad]]. They have attempted to explain that Aisha was in fact not nine-years-old as the [[Sahih]] hadiths of her own testimony claim, but some other ages derived from misquotations, indirect sources, fuzzy dating techniques and slander. These dubious research techniques have led to several conflicting ages to be proposed for Aisha at the time of consummation, including 12, 14, 15, 17, 18 and 21 years. This article analyzes every single argument that has been put forward, and provides additional information on the origins and history of the "Aisha was older" apologetic arguments, and the only logical purpose behind making them. | ||
===Purpose=== | ===Purpose=== | ||
The arguments raised by some apologists have given many the false impression that Aisha's age is a long contested issue in [[Islam]], and that it is a valid argument over interpretation that could eventually lead to reforms within mainstream Islam. This is certainly not the case. There is no argument over interpretation. The text clearly say one thing and one thing only. For those who | The arguments raised by some apologists have given many the false impression that Aisha's age is a long contested issue in [[Islam]], and that it is a valid argument over interpretation that could eventually lead to reforms within mainstream Islam. This is certainly not the case. There is no argument over interpretation. The text clearly say one thing and one thing only. For those who have actually read the source material, it is disingenuous to claim otherwise. Lying about what sources say may be effective in apologetic pieces, but they are useless if the intentions behind them are to reform the religion. There is not a single serious Muslim scholar, someone who is accepted in the Muslim world and by mainstream Muslims as being representative of their beliefs, who would repeat these claims. Thus, the only purpose they serve is to deflect valid criticism from a belief that continues to result in millions of young girls being forced into [[Contemporary Pedophilic Islamic Marriages|pedophilic child marriages]] by individuals, and even entire nations, all of whom explicitly use Aisha's relationship with Muhammad as justification. | ||
===History=== | ===History=== | ||
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Adding to Ali's objections, there is Habib Ur Rahman Siddiqui Kandhalvi (1924-1991) who in his Urdu booklet, "Tehqiq e umar e Siddiqah e Ka'inat" (English trans. 1997), laments that he is "tired of defending this tradition" that is "laughed" at and "ridiculed" by English-educated individuals he meets in Karachi who claim it is against "sagacity and prudence" and "preferred English society to Islam over this", and he readily admits his "aim is to produce an answer to the enemies of Islam who spatter mud at the pious body of the Generous Prophet".<ref>All Habib Ur Rahman Siddiqui Kandhalvi quotations are taken from the Preface of the 2007 English translation of his Urdu booklet, "''Tehqiq e umar e Siddiqah e Ka'inat''", translated by Nigar Erfaney and published by Al-Rahman Publishing Trust under the title, "''Age of Aisha (The Truthful Women, May Allah Send His Blessings)''"</ref> A posthumous [[fatwa]] was issued against him in November 2004, labelling him a "Munkir-e-Hadith" (hadith rejector) and a "Kafir" (infidel) on the basis of being a rejector of hadith.<ref>The original fatwa and the English translation branding Habib Ur Rahman Siddiqui Kandhalvi's beliefs outside of Islam, thus making him a 'kafir', can be viewed here: [{{Reference archive|1=http://marifah.net/forums/index.php?showtopic=3036|2=2012-09-24}} Fatwa's on hadith rejectors?]</ref> | Adding to Ali's objections, there is Habib Ur Rahman Siddiqui Kandhalvi (1924-1991) who in his Urdu booklet, "Tehqiq e umar e Siddiqah e Ka'inat" (English trans. 1997), laments that he is "tired of defending this tradition" that is "laughed" at and "ridiculed" by English-educated individuals he meets in Karachi who claim it is against "sagacity and prudence" and "preferred English society to Islam over this", and he readily admits his "aim is to produce an answer to the enemies of Islam who spatter mud at the pious body of the Generous Prophet".<ref>All Habib Ur Rahman Siddiqui Kandhalvi quotations are taken from the Preface of the 2007 English translation of his Urdu booklet, "''Tehqiq e umar e Siddiqah e Ka'inat''", translated by Nigar Erfaney and published by Al-Rahman Publishing Trust under the title, "''Age of Aisha (The Truthful Women, May Allah Send His Blessings)''"</ref> A posthumous [[fatwa]] was issued against him in November 2004, labelling him a "Munkir-e-Hadith" (hadith rejector) and a "Kafir" (infidel) on the basis of being a rejector of hadith.<ref>The original fatwa and the English translation branding Habib Ur Rahman Siddiqui Kandhalvi's beliefs outside of Islam, thus making him a 'kafir', can be viewed here: [{{Reference archive|1=http://marifah.net/forums/index.php?showtopic=3036|2=2012-09-24}} Fatwa's on hadith rejectors?]</ref> | ||
More recently, | More recently, there is Moiz Amjad (who refers to himself as "The Learner"). He readily admits to having lifted these faulty arguments from them, summarizing and presenting them in response to a Muslim asking him how he can respond to Christians who called Muhammad a pedophile (i.e. all of his arguments, like Ali's and Kandhalvi's before him, were apologetic in nature rather than scholarly).<ref>See: "[http://www.islamawareness.net/FAQ/what_was_ayesha.html What was Ayesha's (ra) Age at the Time of Her Marriage?]", by Moiz Amjad.</ref> It was at this very recent point in history that the arguments originating from the Ahmadiyya in the 1920s and 1930s finally achieved a little popularity among a few orthodox Muslims. However, this popularity seems to be strictly limited to articles or arguments on the Internet. Clearly a knee-jerk reaction to the avalanche in online criticism of Muhammad's life, as opposed to a tangible shift in beliefs. | ||
In July 2005, Shaykh [[Dr.]] [[Gibril Haddad|Gibril Fouad Haddad]] responded to Moiz Amjad's polemics with, "Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet", published at SunniPath.com.<ref>Shaykh Gibril F Haddad - [http://qa.sunnipath.com/issue_view.asp?HD=7&ID=4604&CATE=1 <!-- Backup links: [http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D4604%26CATE%3D1&date=2011-05-05] [{{Reference archive|1=http://www.sunniforum.com/forum/showthread.php?2925-Our-Mother-Aisha-s-Age-at-the-Time-of-Her-Marriage-to-the-Prophet-saw|2=2011-05-04}} ]-->Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet] - Sunni Path, Question ID:4604, July 3, 2005</ref> Including many facts that are easily verifiable for those who have access to the hadith and sira literature, he dismantled the | In July 2005, Shaykh [[Dr.]] [[Gibril Haddad|Gibril Fouad Haddad]] responded to Moiz Amjad's polemics with, "Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet", published at SunniPath.com.<ref>Shaykh Gibril F Haddad - [http://qa.sunnipath.com/issue_view.asp?HD=7&ID=4604&CATE=1 <!-- Backup links: [http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D4604%26CATE%3D1&date=2011-05-05] [{{Reference archive|1=http://www.sunniforum.com/forum/showthread.php?2925-Our-Mother-Aisha-s-Age-at-the-Time-of-Her-Marriage-to-the-Prophet-saw|2=2011-05-04}} ]-->Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet] - Sunni Path, Question ID:4604, July 3, 2005</ref> Including many facts that are easily verifiable for those who have access to the hadith and sira literature, he dismantled the distortions being spread by apologists. For example, his analysis highlighted the fact that many of the arguments were based solely on faulty assumptions taken from hadiths completely unrelated to Aisha's age, or were misrepresenting the sources that were being cited (i.e. they actually supported the fact that Aisha was 9). To this day, his scholarly reply remains unanswered by Moiz Amjad. Haddad, who was listed amongst the inaugural "500 most influential Muslims in the world",<ref name="The 500">Edited by Prof. John Esposito and Prof. Ibrahim Kalin - [http://thebook.org/books_pdf/500Muslims_2009.pdf The 500 Most Influential Muslims in the World (P. 94)] - The royal islamic strategic studies centre, 2009</ref> is a Muslim scholar and muhaddith (hadith expert)<ref name="The 500"></ref> who is taken very seriously by mainstream Muslims. He is also a vocal critic of [[Salaf|Salafi]] fundamentalism.<ref>Stephen Schwartz - [http://www.islamdaily.org/en/wahabism/2553.wahhabis-in-america.htm/ Wahhabis in America] - Islam Daily, February 26, 2005</ref> | ||
Since the publication of Haddad's definitive response, Moiz Amjad's highly convoluted arguments, with all of their obvious | Since the publication of Haddad's definitive response, Moiz Amjad's highly convoluted arguments, with all of their obvious faults intact, have continued to be rehashed by countless apologists on the Internet with the same missionary and apologetic focus. Other transmitters of these arguments include, but are not limited to; T.O Shavanas,<ref>T.O Shanavas - [http://www.irfi.org/articles/articles_151_200/ayesha_age_the_myth_of__a_prover.htm AYESHA’s AGE: THE MYTH OF A PROVERBIAL WEDDING EXPOSED ] - Islamic Research Foundation International, Inc.</ref> “Imam” Chaudhry (word-for-word plagiarism of Amjad's work),<ref>Imam Chaudhry - [{{Reference archive|1=http://islamicsupremecouncil.com/ayesha.htm|2=2011-05-01}} 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)?] - Islamic Supreme Council of Canada</ref> Zahid Aziz,<ref name="Zahid Aziz">Zahid Aziz - [http://www.muslim.org/islam/aisha-age.php Age of Aisha (ra) at time of marriage] - Ahmadiyya Anjuman Isha`at Islam Lahore Inc. U.S.A. (''for a refutation to the issues raised by Aziz's [[Tu Quoque|tu-quoque]] defence, titled "Mary and Joseph", [[Joseph the Pedophile|click here]]'')</ref> Nilofar Ahmed,<ref>Nilofar Ahmed - [{{Reference archive|1=http://www.dawn.com/2012/02/17/of-aishas-age-at-marriage.html|2=2012-02-17}} Of Aisha’s age at marriage] - Dawn, February 17, 2012</ref> and David Liepert.<ref>Dr. David Liepert - [{{Reference archive|1=http://www.huffingtonpost.com/dr-david-liepert/islamic-pedophelia_b_814332.html|2=2012-09-21}} Rejecting the Myth of Sanctioned Child Marriage in Islam] - The Huffington Post, January 29, 2011 (for direct responses to David Liepert, see: [[Rejecting Dr David Lieperts Aisha Was Older Apologetic Myth|Rejecting Dr. David Liepert's "Aisha Was Older" Apologetic Myth]] & [http://www.answering-islam.org/authors/silas/liepert.html Muhammad, Child brides, and David Liepert])</ref> | ||
== | ==Analysis== | ||
The following series of arguments were presented by Moiz Amjad. We have chosen to analyze and respond to them specifically, due to his polemics encompassing every single claim made by other modern-day apologists who sometimes use a few, or even all of them as their own. They do this often without acknowledging Amjad as the true source of their claims. | The following series of arguments were presented by Moiz Amjad. We have chosen to analyze and respond to them specifically, due to his polemics encompassing every single claim made by other modern-day apologists who sometimes use a few, or even all of them as their own. They do this often without acknowledging Amjad as the true source of their claims. | ||
=== | ===First Argument: Number of Narrators=== | ||
{{Quote|1={{Cite web quotebox|url= http://www.understanding-islam.com/q-and-a/sources-of-islam/what-was-ayesha-s-ra-age-at-the-time-of-her-marriage-to-the-prophet-pbuh-5107|title= What was Ayesha's (ra) Age at the Time of Her Marriage to the Prophet (pbuh)? |publisher= Understanding-Islam|author= Moiz Amjad|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.understanding-islam.com%2Fq-and-a%2Fsources-of-islam%2Fwhat-was-ayesha-s-ra-age-at-the-time-of-her-marriage-to-the-prophet-pbuh-5107&date=2013-11-18|deadurl=no}}|2=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.}} | {{Quote|1={{Cite web quotebox|url= http://www.understanding-islam.com/q-and-a/sources-of-islam/what-was-ayesha-s-ra-age-at-the-time-of-her-marriage-to-the-prophet-pbuh-5107|title= What was Ayesha's (ra) Age at the Time of Her Marriage to the Prophet (pbuh)? |publisher= Understanding-Islam|author= Moiz Amjad|date= May 1, 1998|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.understanding-islam.com%2Fq-and-a%2Fsources-of-islam%2Fwhat-was-ayesha-s-ra-age-at-the-time-of-her-marriage-to-the-prophet-pbuh-5107&date=2013-11-18|deadurl=no}}|2=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.}} | ||
This is a classic ''Straw man''. | This is a classic ''Straw man''. Many of the chains of narration for [https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage these hadiths] do not involve Hisham (for example, {{Muslim|8|3311}}, and in any case there is no requirement in Islam for multiple narrations. Even a single sahih hadith is sufficient to establish Islamic laws and practices. | ||
Shaykh Gibril Haddad also refutes the claim that most of these | Shaykh Gibril Haddad also refutes the claim that most of these narrations are reported only by Hisham ibn 'Urwah. | ||
{{Quote|1= | {{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=4604&CATE=1|title= Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet|publisher= SunniPath|author= Shaykh Gibril F Haddad|series=Question ID: 4604|date= July 3, 2005|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D4604%26CATE%3D1&date=2013-11-19|deadurl=no}}|2=Try more than eleven authorities among the Tabi`in that reported it directly from `A'isha, not counting the other major Companions that reported the same, nor other major Successors that reported it from other than `A'isha.}} | ||
=== | Details of some of these other chains of narration that do not include Hisham ibn 'Urwah ibn az-Zubayr can be found in the first half of an [https://islamqa.info/en/124483 article by the IslamQA] website. | ||
===Second Argument: Locality=== | |||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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 [from him], 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.}} | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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 [from him], 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.}} | ||
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In addition to the above four Madinese Tabi`in narrators, Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya in Palestine both report it.}} | In addition to the above four Madinese Tabi`in narrators, Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya in Palestine both report it.}} | ||
=== | ===Third Argument: Reliability of Hisham=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Tehzeeb al-Tehzeeb, 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). | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Tehzeeb al-Tehzeeb, 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). | ||
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In fact, to say that "narratives reported by Hisham ibn `Urwa are reliable except those that are reported through the people of Iraq" is major nonsense as that would eliminate all narrations of Ayyub al-Sakhtyani from him since Ayyub was a Basran Iraqi, and those of Abu `Umar al-Nakha`i who was from Kufa, and those of Hammad ibn Abi Sulayman from Kufa (the Shaykh of Abu Hanifa), and those of Hammad ibn Salama and Hammad ibn Zayd both from Basra, and those of Sufyan al-Thawri from Basra, and those of Shu`ba in Basra, all of whom narrated from Hisham!}} | In fact, to say that "narratives reported by Hisham ibn `Urwa are reliable except those that are reported through the people of Iraq" is major nonsense as that would eliminate all narrations of Ayyub al-Sakhtyani from him since Ayyub was a Basran Iraqi, and those of Abu `Umar al-Nakha`i who was from Kufa, and those of Hammad ibn Abi Sulayman from Kufa (the Shaykh of Abu Hanifa), and those of Hammad ibn Salama and Hammad ibn Zayd both from Basra, and those of Sufyan al-Thawri from Basra, and those of Shu`ba in Basra, all of whom narrated from Hisham!}} | ||
=== | ===Fourth Argument: Hisham's Memory=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Meezaan al-Ai`tidaal, another book on the [life sketches of 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) | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Meezaan al-Ai`tidaal, another book on the [life sketches of 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) | ||
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=An outright lie, on the contrary, al-Dhahabi in Mizan al-I`tidal (4:301 #9233) states: "Hisham ibn `Urwa, one of the eminent personalities. A Proof in himself, and an Imam. However, in his old age his memory diminished, but he certainly never became confused. Nor should any attention be paid to what Abu al-Hasan ibn al-Qattan said about him and Suhayl ibn Abi Salih becoming confused or changing! Yes, the man changed a little bit and his memory was not the same as it had been in his younger days, so that he forgot some of what he had memorized or lapsed, so what? Is he immune to forgetfulness? [p. 302] And when he came to Iraq in the last part of his life he narrated a great amount of knowledge, in the course of which are a few narrations in which he did not excel, and such as occurs also to Malik, and Shu`ba, and Waki`, and the major trustworthy masters. So spare yourself confusion and floundering, do not make mix the firmly-established Imams with the weak and muddled narrators. Hisham is a Shaykh al-Islam. But may Allah console us well of you, O Ibn al-Qattan, and the same with regard to `Abd al-Rahman ibn Khirash's statement from Malik!"}} | {{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=An outright lie, on the contrary, al-Dhahabi in Mizan al-I`tidal (4:301 #9233) states: "Hisham ibn `Urwa, one of the eminent personalities. A Proof in himself, and an Imam. However, in his old age his memory diminished, but he certainly never became confused. Nor should any attention be paid to what Abu al-Hasan ibn al-Qattan said about him and Suhayl ibn Abi Salih becoming confused or changing! Yes, the man changed a little bit and his memory was not the same as it had been in his younger days, so that he forgot some of what he had memorized or lapsed, so what? Is he immune to forgetfulness? [p. 302] And when he came to Iraq in the last part of his life he narrated a great amount of knowledge, in the course of which are a few narrations in which he did not excel, and such as occurs also to Malik, and Shu`ba, and Waki`, and the major trustworthy masters. So spare yourself confusion and floundering, do not make mix the firmly-established Imams with the weak and muddled narrators. Hisham is a Shaykh al-Islam. But may Allah console us well of you, O Ibn al-Qattan, and the same with regard to `Abd al-Rahman ibn Khirash's statement from Malik!"}} | ||
=== | ===Fifth Argument: Revelation Time of Surah al-Qamar=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (Kitaab al-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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (Kitaab al-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. | ||
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So now we have Amjad backtracking on his claim that the date of revelation of Surah al-Qamar can be determined precisely. Initially he claimed it was in 9BH. Now he says it’s some undefined time in the Meccan period. Thus, it can be seen that Amjad himself has finally seen the absurdity of his own argument. | So now we have Amjad backtracking on his claim that the date of revelation of Surah al-Qamar can be determined precisely. Initially he claimed it was in 9BH. Now he says it’s some undefined time in the Meccan period. Thus, it can be seen that Amjad himself has finally seen the absurdity of his own argument. | ||
=== | ===Sixth Argument: Battle of Badr and Uhud=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | ||
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Ibn `umar (ra) states that the Prophet (pbuh) did not permit me to participate in Uhud, as at that time, I was fourteen years old. But on the day of Khandaq, when I was fifteen years old, the Prophet (pbuh) permitted my participation."}} | Ibn `umar (ra) states that the Prophet (pbuh) did not permit me to participate in Uhud, as at that time, I was fourteen years old. But on the day of Khandaq, when I was fifteen years old, the Prophet (pbuh) permitted my participation."}} | ||
Aisha did not participate in Badr at all, despite Amjad’s assertion. It is illuminating to know that Amjad had partially quoted the Uhud hadiths to falsely convey the impression that Aisha participated at Uhud when the hadiths are clear in that she was merely carrying water skins to the combatants. The last part of the hadith was omitted, either deliberately or inadvertently, an act some people may consider disingenuous. | |||
{{Quote| | {{Quote|{{Bukhari|4|52|131}}|Narrated Anas: On the day (of the battle) of Uhad when (some) people retreated and left the Prophet, I saw 'Aisha bint Abu Bakr and Um Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, "carrying the water skins on their backs"). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.}} | ||
Women and young children went to the battlefields to perform other functions. | Women and young children went to the battlefields to perform other functions. | ||
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=First, the prohibition applied to combatants. It applied neither to non-combatant boys nor to non-combatant girls and women. Second, `A'isha did not participate in Badr at all but bade farewell to the combatants as they were leaving Madina, as narrated by Muslim in his Sahih. On the day of Uhud (year 3), Anas, at the time only twelve or thirteen years old, reports seeing an eleven-year old `A'isha and his mother Umm Sulaym having tied up their dresses and carrying water skins back and forth to the combatants, as narrated by al-Bukhari and Muslim.}} | {{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=First, the prohibition applied to combatants. It applied neither to non-combatant boys nor to non-combatant girls and women. Second, `A'isha did not participate in Badr at all but bade farewell to the combatants as they were leaving Madina, as narrated by Muslim in his Sahih. On the day of Uhud (year 3), Anas, at the time only twelve or thirteen years old, reports seeing an eleven-year old `A'isha and his mother Umm Sulaym having tied up their dresses and carrying water skins back and forth to the combatants, as narrated by al-Bukhari and Muslim.}} | ||
===Seventh Argument: Asma's Age === | |||
=== | |||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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 Taqreeb al-Tehzeeb as well as Al-Bidaayah wa al-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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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 Taqreeb al-Tehzeeb as well as Al-Bidaayah wa al-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. | ||
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She [i.e. Asma (ra)] lived a hundred years and died in 73 or 74 AH." (Taqreeb al-Tehzeeb, Ibn Hajar Al-Asqalaaniy, Pg. 654, Arabic, Bab fi al-nisaa, al-Harf al-alif, Lucknow)}} | She [i.e. Asma (ra)] lived a hundred years and died in 73 or 74 AH." (Taqreeb al-Tehzeeb, Ibn Hajar Al-Asqalaaniy, Pg. 654, Arabic, Bab fi al-nisaa, al-Harf al-alif, Lucknow)}} | ||
Amjad’s | Shaykh Haddad challenges the accuracy of the information, thus casting doubt on Amjad’s source material. | ||
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Well, Ibn Kathir based himself on Ibn Abi al-Zinad's assertion that she was ten years older than `A'isha, however, al-Dhahabi in Siyar A`lam al-Nubala' said there was a greater difference than 10 years between the two, up to 19, and he is more reliable here. | |||
Ibn Hajar reports in al-Isaba from Hisham ibn `Urwa, from his father, that Asma' did live 100 years, and from Abu Nu`aym al-Asbahani that "Asma' bint Abi Bakr was born 27 years before the Hijra, and she lived until the beginning of the year 74." None of this amounts to any proof for `A'isha's age whatsoever.}} | |||
It is only from al-Zinad that we have the 10 year age difference. Even from al-Zinad, who Amjad relies on, we have two isnads. In the 2nd report he gives a more ambiguous age difference of ten or so years (بعشر سنين أو نحوها). | |||
{{Quote|1=[https://islamqa.info/en/124483 IslamQA.info]|2=This report was narrated via two isnaads from al-Asma ‘i from ‘Abd ar-Rahmaan ibn Abi’z-Zinnaad. | |||
The first isnaad was narrated by Ibn ‘Asaakir in Tareekh Dimashq (69/10). He said: Abu’l-Hasan ‘Ali ibn Ahmad al-Maaliki told us: Ahmad ibn ‘Abd al-Waahid as-Sulami told us: My grandfather Abu Bakr told us: Abu Muhammad ibn Zabr told us: Ahmad ibn Sa‘d ibn Ibraaheem az-Zuhri told us: Muhammad ibn Abi Safwaan told us: al-Asma‘i told us, that Ibn Abi’z-Zinnaad said: … and he quoted the report. | |||
The second isnaad was narrated by Ibn ‘Abd al-Barr in al-Isti‘aab fi Ma‘rifat al-Ashaab (2/616): Ahmad ibn Qaasim told us: Muhammad ibn Mu‘aawiyah told us; Ibraaheem ibn Moosa ibn Jameel told us: Ismaa ‘eel ibn Ishaaq al-Qaadi told us: Nasr ibn ‘Ali told us: al-Asma‘i told us: Ibn Abi’z-Zinnaad told us: Asma’ bint Abi Bakr, <b>who was ten years or so</b> older than ‘Aa’ishah, said:…}} | |||
{{Quote|1=[ | IslamQA further point out the unreliability of al-Zinab, and criticise attempts to use his sole narration against the mass of evidence for the traditional age of Aisha at her marriage: | ||
{{Quote|1=[https://islamqa.info/en/124483 IslamQA.info]|2=Most of the scholars regarded ‘Abd ar-Rahmaan ibn Abi’z-Zinnaad himself as da‘eef (weak).}} | |||
In other parts of their article IslamQA cite alternative reports on when Asma was born (ten, six or five years before the prophet's mission began. | |||
Using inaccurate data, Amjad assumes Asma was older than Aisha by 10 years when a more reliable source says the age difference is up to 19 years. Taking this more reliable information calculates Aisha’s age at around nine years old, completely in accordance with the sahih hadiths where Aisha herself said she was nine years old. | Using inaccurate data and an unreliable narrator, Amjad assumes Asma was older than Aisha by 10 years when a more reliable source says the age difference is up to 19 years. Taking this more reliable information calculates Aisha’s age at around nine years old at the time of her consummation even if we grant the traditional date of Asma's own birth, completely in accordance with the sahih hadiths where Aisha herself said she was nine years old. | ||
=== | ===Eighth Argument: Tabari's Account=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | ||
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There is also no need to make oblique calculations using Tabari when Tabari explicitly states Aisha’s age several times. | There is also no need to make oblique calculations using Tabari when Tabari explicitly states Aisha’s age several times. | ||
These are Tabari’s direct accounts. He reported it at least | These are Tabari’s direct accounts. He reported it at least five times, making it clear that this was what he deemed authoritative. | ||
{{Quote|{{Tabari| | {{Quote|{{Tabari|7|p. 7}}|The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin, no other man having shared me with him}} | ||
{{Quote|{{Tabari|9|p. 131}}| | {{Quote|{{Tabari|9|p. 131}}|I was then brought [in] while the Messenger of God was sitting on a bed in our house. [My mother] made me sit on his lap... Then the men and women got up and left. The Messenger of God consummated his marriage with me in my house when I was nine years old. Neither a camel nor a sheep was slaughtered on behalf of me.}} | ||
{{Quote|{{Tabari| | {{Quote|{{Tabari|9|p. 131}}|The Messenger of God saw 'A'ishah twice-[first when] it was said to him that she was his wife (she was six years old at that time), and later [when] he consummated his marriage with her after coming to Medina when she was nine years old.}} | ||
{{Quote|{{Tabari| | {{Quote|{{Tabari|9|p. 131}}|[The Prophet] married her three years before the Emigration, when she was seven years old, and consummated the marriage when she was nine years old, after he had emigrated to Medina in Shawwil. She was eighteen years old when he died.}} | ||
=== | {{Quote|{{Tabari|39|pp. 171-173}}|The Prophet married Aishah in Shawwal in the tenth year after the [beginning of his] prophethood, three years before Emigration. He consummated the marriage in Shawwal, eight months after Emigration. On the day he consummated the marriage with her she was nine years old.}} | ||
===Ninth Argument: Time of Umar's Conversion to Islam=== | |||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before `umar ibn al-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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before `umar ibn al-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. | ||
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Nowhere does Ibn Hisham say this. Rather, Ibn Hisham lists `A'isha among "those that accepted Islam because of Abu Bakr." This does not mean that she embraced Islam during the first year of Islam. Nor does it mean that she necessarily embraced Islam before `Umar (year 6) although she was born the previous year (year 7 before the Hijra) although it is understood she will automatically follow her father's choice even before the age of reason.}} | {{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Nowhere does Ibn Hisham say this. Rather, Ibn Hisham lists `A'isha among "those that accepted Islam because of Abu Bakr." This does not mean that she embraced Islam during the first year of Islam. Nor does it mean that she necessarily embraced Islam before `Umar (year 6) although she was born the previous year (year 7 before the Hijra) although it is understood she will automatically follow her father's choice even before the age of reason.}} | ||
=== | ===Tenth Argument: Abu Bakr's Migration to Habshah=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | ||
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Not at all, there is no mention of emigration in Tabari's account of Abu Bakr's discussion with Mut`im. Nor did he ever ask him to take `A'isha because there had been only some preliminary talk, not a formal arrangement. Umm Ruman, Abu Bakr's wife, reportedly said: "By Allah, no promise had been given on our part at all!" Rather, al-Tabari said that when news of the Prophet's interest in `A'isha came, he went to see Mut`im. Then Mut`im's wife manifested her fear that her son would become Muslim if he married into Abu Bakr's family. Abu Bakr then left them and gave his assent to the Prophet, upon him blessings and peace. Your assumption fizzles at the root when you read al-Tabari's positive assertion: "On the day he consummated the marriage with her, she was nine years old."}} | {{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Not at all, there is no mention of emigration in Tabari's account of Abu Bakr's discussion with Mut`im. Nor did he ever ask him to take `A'isha because there had been only some preliminary talk, not a formal arrangement. Umm Ruman, Abu Bakr's wife, reportedly said: "By Allah, no promise had been given on our part at all!" Rather, al-Tabari said that when news of the Prophet's interest in `A'isha came, he went to see Mut`im. Then Mut`im's wife manifested her fear that her son would become Muslim if he married into Abu Bakr's family. Abu Bakr then left them and gave his assent to the Prophet, upon him blessings and peace. Your assumption fizzles at the root when you read al-Tabari's positive assertion: "On the day he consummated the marriage with her, she was nine years old."}} | ||
=== | ===Eleventh Argument: Meaning of Bikr=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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". | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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". | ||
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whatsoever.}} | whatsoever.}} | ||
=== | ===Twelfth Argument: Fatima's Age Difference=== | ||
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=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. | ||
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Fatimah (ra) was born at the time the Kaa`bah was rebuilt, when the Prophet (pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha (ra). (Al-Isabah fi Tamyeez al-Sahaabah, Ibn Hajar al-Asqalaniy, Vol. 4, Pg. 377, Arabic, Maktabah al-Riyadh al-Haditha, al-Riyadh, 1978)}} | Fatimah (ra) was born at the time the Kaa`bah was rebuilt, when the Prophet (pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha (ra). (Al-Isabah fi Tamyeez al-Sahaabah, Ibn Hajar al-Asqalaniy, Vol. 4, Pg. 377, Arabic, Maktabah al-Riyadh al-Haditha, al-Riyadh, 1978)}} | ||
Amjad has deceptively combined and quote-mined two different versions of Fatima's age reported by Ibn Hajar. Shaykh Gibril Haddad shows that Ibn Hajar was merely reporting what some narrators reported, not his own conclusion. The first version he reports says that Muhammad was 35 when Fatima was born. The second, which mentions the five year age difference, says that Fatima was born when Muhammad was 41. | |||
The traditional account is that she was born on Friday, 20th jumada ` th-thaaniyah in the fifth year after the declaration of the prophet - hood (615 AD), which means she was about the same age as Aisha.<ref>[http://www.hadith.net/english/prophet/fatimah.htm Fatimah az-Zahra] - (A Brief History of The Fourteen Infallibles, p. 47-53)</ref><ref>[http://www.ummah.net/khoei/fatima.htm A Brief Biography of Fatima (A.S) the daughter of the Last Messenger and the Mother of Imams] - Ummah.net</ref> | {{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Ibn Hajar mentions two versions: (1) al-Waqidi's narration that Fatima was born when the Prophet was 35; and (2) Ibn `Abd al-Barr's narration that she was born when he was 41, approximately one year more or less before Prophethood, and about five years before `A'isha was born. The latter version matches the established dates.}} | ||
Using Fatima’s age difference with Aisha to refute the Aisha’s Age sahih hadiths is a logical fallacy because the biography of Fatima is conflicting. Nobody knows for sure when Fatima was born (when her father was a nobody) nor her age difference with Aisha, and though her death was well-recorded her age at death is not known for certain. | |||
The traditional account is that she was born on Friday, 20th jumada ` th-thaaniyah in the fifth year after the declaration of the prophet - hood (615 AD), which means she was about the same age as Aisha.<ref>[http://www.hadith.net/english/prophet/fatimah.htm Fatimah az-Zahra] - (A Brief History of The Fourteen Infallibles, p. 47-53)</ref><ref>[http://www.ummah.net/khoei/fatima.htm A Brief Biography of Fatima (A.S) the daughter of the Last Messenger and the Mother of Imams] - Ummah.net</ref> Another account reports that Fatima was born when Muhammad was 41, one year into his prophetic career. | |||
{{Quote|1=[http://home.swipnet.se/islam/A_Personality/Fatima(a.s).htm Fatimah The Radiant, Daughter of the Apostle of Allah]|2=The most predominant view in the traditions transmitted by our traditionists is that Fatimah az-Zahra' was born in Mecca, on the twentieth of Jumada 'l-Akhirah, in the fifth year of the Prophet's apostolic career. It is also asserted that when the Prophet died, Fatimah was eighteen years and seven months old. | {{Quote|1=[http://home.swipnet.se/islam/A_Personality/Fatima(a.s).htm Fatimah The Radiant, Daughter of the Apostle of Allah]|2=The most predominant view in the traditions transmitted by our traditionists is that Fatimah az-Zahra' was born in Mecca, on the twentieth of Jumada 'l-Akhirah, in the fifth year of the Prophet's apostolic career. It is also asserted that when the Prophet died, Fatimah was eighteen years and seven months old. | ||
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Reference: Abu Ali al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi (c. 468/1076 - 548/1154)}} | Reference: Abu Ali al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi (c. 468/1076 - 548/1154)}} | ||
So we have already seen conflicting accounts that Fatima was born when Muhammad was 35, 41 (and Aisha born 5 years after), and 45. | |||
In conclusion, Fatima’s birth date is uncertain. The traditional account matches well with the established facts. Despite this, Amjad combined Fatima's birth date in one account, with her age difference to Aisha from another account that gave a conflicting birth date. He presented this combination as if it were a single account and hid the conflict between them. | |||
===Thirteenth Argument: Arab Tradition=== | |||
{{Quote|1=[http://www. | {{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=In my opinion, 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.}} | ||
Although we agree there is no evidence to support the claim (usually made by Muslims in defence of Muhammad's pedophilia) that it was an Arab tradition to give away pre-pubescent young girls in marriage to old men, no credence should be given to mere ‘opinion’ of Aisha's age of consummation when there are sahih hadiths that explicitly state that Aisha married and had sex with Muhammad when she was aged only nine. | |||
Although an ad hominem, this neatly summarizes what an actual Muslim scholar thinks about Moiz Amjad’s scholarship. | |||
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Those that itch to follow misguidance always resort to solipsisms because they are invariably thin on sources. In this particular case "the Learner" proves to be ignorant and dishonest. It is no surprise he moves on every single point, without exception, from incorrect premises to false conclusions.}} | |||
==Other Arguments== | |||
===Hadith Saying 'Aisha Had Reached Puberty=== | |||
'Aisha lived with her parents before her marriage to Muhammad was consumated at the age of 9 ({{Muslim|8|3310}}). The following mistranslation is used to claim she reached puberty while she still lived there. | |||
{{Quote|1 | {{Quote|{{Bukhari|1|8|465}}| Narrated `Aisha: | ||
(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet (ﷺ) visited us, both in the mornings and evenings...}} | |||
The word أَعْقِلْ means thoughts or reasoning, but the translator Muhsin Khan has used the word 'puberty'. The meaning rather is simply that 'Aisha was aware that her parents were following Islam. A literal translation would be "I was not aware of my parents other than that the two of them both acknowledged the religion". | |||
The exact same Arabic phrase is translated as follows in another hadith by the same translator: | |||
{{Quote|{{Bukhari|3|37|494}}| Narrated Aisha: | |||
(wife of the Prophet) Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah's Messenger (ﷺ) visited us both in the morning and in the evening...}} | |||
==Conclusion== | ==Conclusion== | ||
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==See Also== | ==See Also== | ||
* [[ | * [[Muhammad and the Clinical Definition of Pedophilia]] | ||
* [[Responses to Apologetics: Muhammad and Aisha]] | * [[Responses to Apologetics - Muhammad and Aisha|Responses to Apologetics: Muhammad and Aisha]] | ||
{{ | {{Template:Translation-links-english|[[Aišin věk konzumace|Czech]]}} | ||
==External Links== | ==External Links== | ||
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{{refbegin}} | {{refbegin}} | ||
This article is greatly indebted to the following: | This article is greatly indebted to the following: | ||
*Dr. Shaykh Gibril Fouad Haddad, scholar and muhaddith (hadith expert), for [{{Reference archive|1=http://www.sunniforum.com/forum/showthread.php?2925-Our-Mother-Aisha-s-Age-at-the-Time-of-Her-Marriage-to-the-Prophet-saw|2=2011-05-04}} Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet] | *Dr. Shaykh Gibril Fouad Haddad, scholar and muhaddith (hadith expert), for [{{Reference archive|1=http://www.sunniforum.com/forum/showthread.php?2925-Our-Mother-Aisha-s-Age-at-the-Time-of-Her-Marriage-to-the-Prophet-saw|2=2011-05-04}} Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet] | ||
*The Muslimhope website, for [http://www.muslimhope.com/aishanine.htm A’isha: Mohammed’s Nine-Year Old Wife] | *The Muslimhope website, for [http://www.muslimhope.com/aishanine.htm A’isha: Mohammed’s Nine-Year Old Wife] | ||
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[[Category:Islam and Women]] | [[Category:Islam and Women]] | ||
[[Category:Hector]] | [[Category:Hector]] | ||
{{Page_title| | {{Page_title|Aisha's Age of Consummation}} |