Sanggahan Terhadap Apologis Muslim Mengenai Usia Aisha: Difference between revisions

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Beberapa apologis muslim baru-baru ini mengatakan bahwa Aisha berusia lebih dari sembilan tahun kalender bulan di saat hubungan intim pertamanya dengan nabi Muhamad. Mereka mencoba menjelaskan bahwa usia Aisha saat itu bukan sembilan tahun seperti yang tercatat dalam hadist sahih maupun dari pengakuan Aisha sendiri, melainkan berusia berbeda dengan didasari kepada penyalahgunaan kutipan, sumber yang tidak langsung, metode penanggalan yang tidak akurat, dan hinaan. Teknik penelitian asal-asalan ini menimbulkan dugaan umur yang saling bentrok mengenai usia Aisha saat dirinya berhubungan intim pertama kali, yaitu 12, 14, 15, 17, 18, dan 21 tahun. Artikel ini menganalisa setiap argumen yang disodorkan oleh para apologis tersebut, dan menyediakan informasi tambahan mengenai asal muasal dan latar belakang dari argumen-argumen apologetika "Aisha berumur lebih tua", dan apa sebenarnya satu-satunya tujuan logis dari argumen-argumen tersebut.

Sheik Haddad menelanjangi penipuan dan pengaburan yang disebarkan oleh para apologis. Sebagai contoh, Sheik Haddad menunjukkan fakta bahwa banyak argumen tersebut yang secara keliru didasarkan kepada asumsi yang salah atas hadist yang sama sekali tidak berhubungan dengan umur Aisha, atau kesalahan dalam merepresentasikan sumber-sumber yang dikutip. (i.e. sumber-sumber ini malah mendukung fakta bahwa umur Aisha adalah 9 tahun saat berhubungan intim dengan Muhamad). Hingga hari ini, jawaban ilmiah Sheik Haddad tetap belum disanggah oleh Moiz Amjad. Haddad, sebagai salah satu orang yang telah dicantumkan dengan resmi ke dalam "500 muslim paling berpengaruh di dunia",<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> adalah seorang cendekiawan muslim dan muhaddith (ahli hadist)<ref name="The 500"></ref> yang ditanggapi secara sangat serius oleh muslim mainstream. Dia juga seorang kritikus vokal terhadap fundamentalisme [[Salaf|Salafi]].<ref>Stephen Schwartz - [http://www.islamdaily.org/en/wahabism/2553.wahhabis-in-america.htm/ Wahhabis in America] - Islam Daily, February 26, 2005</ref>  

Sejak diterbitkannya sanggahan definitif dari Haddad, argumen-argumen kacau Moiz Amjad, lengkap dengan kebohongan dan kekeliruannya, masih saja diulangi oleh tidak terhitung banyaknya apologis muslim di Internet dengan tujuan dakwah dan apologetik yang serupa. Para penyebar argumen-argumen ini termasuk, tapi tidak terbatas pada; 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>

Ini adalah contoh klasik kekeliruan argumen yaitu "Straw Man". Tidak ada keharusan dalam [[Islam]] bahwa laporan harus jamak. Bahkan satu saja hadist sahih sudah cukup untuk menegaskan hukum dan praktek Islam.

{{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.}}

Another ''Straw man''. There is no requirement for a hadith to be narrated in Medina for it to be considered sahih. Also, many events in the Prophet’s life were narrated by single narratives as well. Does that make them invalid? No. To demand multiple, independent narrations from Medinans is just setting up a standard that does not exist – i.e. a straw man.

Shaykh Haddad also refutes this argument by listing the people from Medina who reported this event.

{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd Allah ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi who reports it from her in the Musnad and in Ibn Sa`d's Tabaqat. So is Abu Ishaq Sa`d ibn Ibrahim who reports it from Imam al-Qasim ibn Muhammad, one of the Seven Imams of Madina, from `A'isha. All the narratives of this event have been reported.

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.}}

{{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).  

The actual statements, their translations and their complete references are given below:

Yaqub ibn Shaibah says: He [i.e. Hisham] is highly reliable, his narratives are acceptable, except what he narrated after shifting to Iraq. (Tehzeeb al-Tehzeeb, Ibn Hajar Al-`asqalaaniy, Arabic, Dar Ihya al-turath al-Islami, Vol. 11, pg. 50)  

I have been told that Malik [ibn Anas] objected on those narratives of Hisham which were reported through people of Iraq. (Tehzi'bu'l-tehzi'b, Ibn Hajar Al-`asqala'ni, Arabic, Dar Ihya al-turath al-Islami, Vol. 11, pg. 50)}}

According to Shaykh Haddad, Amjad’s third argument is either misrepresentation or a lie. Apparently, the slander against Hisham ibn Urwah is unfounded and unsupported by closer reading of Amjad’s own reference.

{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Rather, Ya`qub said: "Trustworthy, thoroughly reliable (thiqa thabt), above reproach except after he went to Iraq, at which time he narrated overly from his father and was criticized for it." Notice that Ya`qub does not exactly endorse that criticism.

As for Malik, he reports over 100 hadiths from Hisham as is evident in the two Sahihs and Sunan! to the point that al-Dhahabi questions the authenticity of his alleged criticism of Hisham.

Indeed, none among the hadith Masters endorsed these reservations since they were based solely on the fact that Hisham in his last period (he was 71 at the time of his last trip to Iraq), for the sake of brevity, would say, "My father, from `A'isha? (abi `an `A'isha)" and no longer pronounced, "narrated to me (haddathani)".

Al-Mizzi in Tahdhib al-Kamal (30:238) explained that it became a foregone conclusion for the Iraqis that Hisham did not narrate anything from his father except what he had heard directly from him.

 

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!}}

{{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)  

The actual statement, its translation and its complete references is given below:

When he was old, Hisham's memory suffered quite badly (Meezaan al-Ai`tidaal, Al-Zahabi, Arabic, Al-Maktabah al-Athriyyah, Sheikhupura, Pakistan, Vol. 4, pg. 301).}}  

This is another slander in which the slanderer does not correlate Hisham’s memory loss with the ‘Aisha’s age’ hadiths. Hisham was born in 61 A.H. and died in 146 A.H. at Baghdad – meaning he was 85 years old when he died. He moved to Iraq when he was 71 years old. When did his memory fail him? The slanderer provides no answer.

In fact, Shaykh Haddad accuses Moiz Amjad of outright lying.

{{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.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.  

The actual statements referred to in the above paragraph, their translations and their complete references are given below:

Ayesha (ra) said: I was a young girl, when verse 46 of Surah Al-Qamar, [the 54th chapter of the Qur'an ], was revealed. (Sahih Bukhari, Kitaab al-Tafseer, Arabic, Bab Qaulihi Bal al-saa`atu Maw`iduhum wa al-sa`atu adhaa wa amarr)}}

Dr. [[Ali Sina]], founder of [[Faith Freedom International]] and author of "[[Understanding Muhammad]]", refuted this argument:

* [[Aisha Age of Consummation|Aisha's Age of Consummation]]

* [[Responses to Apologetics: Muhammad and Aisha]]

* [[Qur'an, Hadith and Scholars:Aisha]] ''- Islamic sources relating to Aisha''

*[http://www.answering-islam.org/Responses/Learner/index.htm Responses to "The Learner" (Moiz Amjad) and others] - ''Collection of Answering Islam articles''