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Khadija died three years before the Prophet (ﷺ) departed to Medina. He stayed there for two years or so and then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.<br>{{Bukhari|5|58|236}}</ref><ref>Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).<br>{{Bukhari|7|62|64}}</ref><ref>'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.<br>{{Muslim|8|3310}}</ref><ref>Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years.")<br>{{Abudawud||2116|hasan}}</ref><ref>Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), ''Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr'', Columbia University Press, <nowiki>ISBN 978-0231079990</nowiki>, pp. 39–40;</ref> Due to concerns about [[:Category:Child Marriage|child marriage]] this topic is of heavy interest in the [[Apologists|apologetic]] literature and public discourse. | Khadija died three years before the Prophet (ﷺ) departed to Medina. He stayed there for two years or so and then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old.<br>{{Bukhari|5|58|236}}</ref><ref>Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).<br>{{Bukhari|7|62|64}}</ref><ref>'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.<br>{{Muslim|8|3310}}</ref><ref>Aisha said, "The Apostle of Allah married me when I was seven years old." (The narrator Sulaiman said: "Or six years.")<br>{{Abudawud||2116|hasan}}</ref><ref>Most sources suggest age at consummation as nine, and one that it may have been age 10; See: Denise Spellberg (1996), ''Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr'', Columbia University Press, <nowiki>ISBN 978-0231079990</nowiki>, pp. 39–40;</ref> Due to concerns about [[:Category:Child Marriage|child marriage]] this topic is of heavy interest in the [[Apologists|apologetic]] literature and public discourse. | ||
Marriage at a young age was not unheard of in Arabia at the time, and Aisha's marriage to Muhammad may have had a political connotation, as her father Abu Bakr was an influential man in the community.<ref>Afsaruddin, Asma (2014). "ʿĀʾisha bt. Abī Bakr". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett. ''[http://referenceworks.brillonline.com/browse/encyclopaedia-of-islam-2 Encyclopaedia of Islam]'' (3 ed.). Brill Online. Retrieved 2015-01-11</ref> Abu Bakr, on his part, may have sought to further the bond of kinship between Muhammad and himself by joining their families together in marriage via Aisha. Egyptian-American Islamic scholar, Leila Ahmed, notes that Aisha's betrothal and marriage to Muhammad are presented as ordinary in Islamic literature, and may indicate that it was not unusual for children to be married to their elders in that era.<ref>Ahmed, Leila (1992). ''Women and Gender in Islam: Historical Roots of a Modern Debate''. Yale University Press. p. 51-54. <nowiki>ISBN 978-0300055832</nowiki>.</ref> | Marriage at a young age was not unheard of in Arabia at the time, and Aisha's marriage to Muhammad may have had a political connotation, as her father Abu Bakr was an influential man in the community.<ref>Afsaruddin, Asma (2014). "ʿĀʾisha bt. Abī Bakr". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett. ''[http://referenceworks.brillonline.com/browse/encyclopaedia-of-islam-2 Encyclopaedia of Islam]'' (3 ed.). Brill Online. Retrieved 2015-01-11</ref> Abu Bakr, on his part, may have sought to further the bond of kinship between Muhammad and himself by joining their families together in marriage via Aisha. Egyptian-American Islamic scholar, Leila Ahmed, notes that Aisha's betrothal and marriage to Muhammad are presented as ordinary in Islamic literature, and may indicate that it was not unusual for children to be married to their elders in that era.<ref>Ahmed, Leila (1992). ''Women and Gender in Islam: Historical Roots of a Modern Debate''. Yale University Press. p. 51-54. <nowiki>ISBN 978-0300055832</nowiki>.</ref> In the neighbouring empires at that time, Byzantine law forbade marriage to girls below the age of puberty, which they fixed at thirteen years of age<ref>Sean Anthony, "Muhammad and the Empires of Faith: The making of the Prophet of Islam", Oakland CA: University of California, 2020, p. 115</ref>, while Sasanian law provided that a girl might marry at the age of nine years so long as consummation of the union was delayed until she reached the age of twelve years.<ref>CHILDREN iii. Legal Rights of Children in the Sasanian Period - [https://www.iranicaonline.org/articles/children-iii Encyclopedia Iranica online]</ref> | ||
==Authenticity== | ==Authenticity== | ||
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[https://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn, trans. Feras Hamza Quran 65:4]</ref> | [https://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=65&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn, trans. Feras Hamza Quran 65:4]</ref> | ||
In the modern era, Aisha's age at marriage has been a source of controversy and debate. Some Muslims have attempted to revise the previously-accepted timeline of her life.<ref name=":3">Ali, Kecia. ''Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence''. OneWorld. p. 173-186. <nowiki>ISBN 978-1780743813</nowiki>.</ref> All biographical information on Muhammad and his companions was first recorded over a century after his death,<ref>Kadri, Sadakat (2012). ''Heaven on Earth''. Farrar, Straus, Giroux. p. 30.</ref> but the hadith and scripture provide records of early Islam through allegedly "unbroken chain of witnesses". Various hadiths stating that Aisha was either nine or ten at the time of her consummation come from collections with sahih status, meaning they are regarded as reputable by the majority of Muslims. Some other traditional sources also mention Aisha's age. The ''sira'' of [[Ibn Ishaq]] edited by Ibn Hisham states that she was nine or ten years old at the consummation. The historian al-Tabari also states that she was nine.<ref>When the Prophet married Aisha she very young and not yet ready for consummation. | In the modern era, Aisha's age at marriage has been a source of controversy and debate. Some Muslims have attempted to revise the previously-accepted timeline of her life.<ref name=":3">Ali, Kecia. ''Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence''. OneWorld. p. 173-186. <nowiki>ISBN 978-1780743813</nowiki>.</ref> All biographical information on Muhammad and his companions was first recorded over a century after his death,<ref>Kadri, Sadakat (2012). ''Heaven on Earth''. Farrar, Straus, Giroux. p. 30.</ref> but the hadith and scripture provide records of early Islam through allegedly "unbroken chain of witnesses". Various hadiths stating that Aisha was either nine or ten at the time of her consummation come from collections with sahih status, meaning they are regarded as reputable by the majority of Muslims. Some other traditional sources also mention Aisha's age. The ''sira'' of [[Ibn Ishaq]] as edited by Ibn Hisham states that she was nine or ten years old at the consummation. The historian al-Tabari also states that she was nine.<ref>When the Prophet married Aisha she very young and not yet ready for consummation. | ||
[https://wikiislam.net/wiki/The_History_of_al-Tabari Al-Tabari, Vol. 9, p. 128]</ref><ref name=":2">According to Abd al-Hamid b. Bayan al-Sukkari - Muhammad b. Yazid - Ismai'il (that is Ibn Abi Khalid) - Abd al-Rahman b. Abi al- Dahhak - a man from Quraysh - Abd al-Rahman b. Muhammad: "Abd Allah b. Safwan together with another person came to Aishah and Aishah said (to the latter), "O so and so, have you heard what Hafsah has been saying?" He said, "Yes, o Mother of the Faithful." Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "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; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself." | [https://wikiislam.net/wiki/The_History_of_al-Tabari Al-Tabari, Vol. 9, p. 128]</ref><ref name=":2">According to Abd al-Hamid b. Bayan al-Sukkari - Muhammad b. Yazid - Ismai'il (that is Ibn Abi Khalid) - Abd al-Rahman b. Abi al- Dahhak - a man from Quraysh - Abd al-Rahman b. Muhammad: "Abd Allah b. Safwan together with another person came to Aishah and Aishah said (to the latter), "O so and so, have you heard what Hafsah has been saying?" He said, "Yes, o Mother of the Faithful." Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "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; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself." | ||
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The detailed hadith of this incident is widely transmitted from Aisha through 'Urwa b. al-Zubayr (her nephew), through his student Ibn Shihab al-Zuhri. A brief answer to a question about the names of her accusers (though with no further detail) also appears in a letter by 'Urwa, transmitted through his son, Hisham.<ref>An analysis of the hadith transmission is summarized on pp. 34-37 of Goerke, A, Motzki, H & Schoeler, G (2012) [https://www.pure.ed.ac.uk/ws/portalfiles/portal/12692843/First_Century_Sources_for_the_Life_of_Muhammad_a_debate.pdf First-Century Sources for the Life of Muhammad? A Debate], Der Islam, vol. 89, no. 2, pp. 2-59. https://doi.org/10.1515/islam-2012-0002</ref> | The detailed hadith of this incident is widely transmitted from Aisha through 'Urwa b. al-Zubayr (her nephew), through his student Ibn Shihab al-Zuhri. A brief answer to a question about the names of her accusers (though with no further detail) also appears in a letter by 'Urwa, transmitted through his son, Hisham.<ref>An analysis of the hadith transmission is summarized on pp. 34-37 of Goerke, A, Motzki, H & Schoeler, G (2012) [https://www.pure.ed.ac.uk/ws/portalfiles/portal/12692843/First_Century_Sources_for_the_Life_of_Muhammad_a_debate.pdf First-Century Sources for the Life of Muhammad? A Debate], Der Islam, vol. 89, no. 2, pp. 2-59. https://doi.org/10.1515/islam-2012-0002</ref> | ||
The same phrase occurs in narrations about Muhammad screening Aisha with his garment when some Ethiopians were playing (e.g. {{Bukhari|7|62|163}}). One version of a hadith about Aisha experiencing menstruation while on pilgrimage to Mecca too describes her uses the same phrase ({{Muslim|2|2773}}) though the other narrations of that hadith do not include the phrase (one explicitly points out its | The same phrase occurs in narrations about Muhammad screening Aisha with his garment when some Ethiopians were playing (e.g. {{Bukhari|7|62|163}}). One version of a hadith about Aisha experiencing menstruation while on pilgrimage to Mecca too describes her uses the same phrase ({{Muslim|2|2773}}) though the other narrations of that hadith do not include the phrase (one explicitly points out its absence: {{Muslim|7|2774}}). | ||
==Modern academic views== | |||
===Doubts raised by modern analytical methods=== | |||
The most comprehensive academic treatment of the hadith about Aisha's marital age was produced by Dr Joshua Little for his PhD thesis in 2022.<ref>[https://islamicorigins.com/a-summary-of-my-phd-research/ A Summary of my PhD Research] by Joshua Little - Islamicorigins.com - 25 February 2023<BR />The PhD thesis itself will be linked on his blog</ref><ref>See also this lecture [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little] - youtube.com, 26 February 2023</ref> An important tool in the modern academic analysis of widely transmitted hadiths is isnad-cum-matn Analysis (ICMA). The isnad is the transmission chain attributed to a particular narration and the matn is its wording. In the ICMA method, the isnad tree of a widely transmitted hadith is compared with clusters of variation in the matn to see how well they corroborate one another. Often, this leads to the identification of one or more common links i.e. the person from whom transmissions start to branch out, even if the chain may continue back by a single strand before that person. The technique is helpful for dating when a hadith started to circulate and to identify who might have first formulated it in such a way, though not necessarily whether there is any historical kernal to the events reported therein. Dr Little has outlined 21 reasons why hadiths are known to be very unreliable in a historical sense by modern academic scholarship.<ref>This is useful preparatory viewing for Dr Little's Aisha lecture: [https://www.youtube.com/watch?v=Bz4vMUUxhag Oxford Scholar Dr. Joshua Little Gives 21 REASONS Why Historians are SKEPTICAL of Hadith] - youtube.com February 2023</ref> | |||
After an extensive search for available transmissions of the Aisha marital age hadith, Little performed ICMA analysis to identify a small number of common links whose matns he could reconstruct, while others could be dismissed as common links due to having contradictory or disparate matns ascribed to them, which in turn exhibit a range of further problems. Various single strand ascriptions are also dismissed as dubious. | |||
Aside from Hisham b. 'Urwa (d. 146 AH), who was Aisha's great nephew and whose narration is most widely transmitted, Muhammad b. Amr (d. 144 AH) is the other reconstructable Medinan common link (though both of them moved to Iraq). The other early ones are three Kufans (in Iraq) who died 146-160 AH. | |||
Little then analyzes in greater depth his reconstructed matns for these common links. Based on shared words, phrases and sequencing, he concludes that they all derive from a single simple formulation, and are not independently transmitted memories of a common event. This original formulation seems to be the widely transmitted one of Hisham (who also transmitted some more detailed versions). Hisham attributed it to his father, 'Urwa (falsely, argues Little). Later transmissions raised the isnad of the story further to make it narrated by Aisha herself. | |||
Hisham seems to have transmitted the hadith after he moved to Iraq. There are a few transmissions ascribed to his Medinan students, though these are each dubious for various reasons. The hadith seems to have been unknown in Medina, as it is not mentioned in the biographical works of Ibn Ishaq nor (it seems) Musa b. 'Uqbah, nor does it feature in Maliki legal texts, where Little believes it would be expected to feature had it been circulating in Medina. Little is also doubtful about the Kufan common links because the marital age hadith does not occur in early Kufan legal hadith compilations. | |||
After concluding that Hisham is responsible for the formulation of the story into the hadith from which all others ultimately derive, Little goes on to argue that Hisham concocted the story entirely. Hisham was accused of being an unreliable transmitter after his move to Iraq, and the hadith about his great aunt would have been useful there. Aisha's virginity at the time of her marriage and her status as Muhammad's favourite wife was a basic feature of proto Sunni polemics against the proto-Shi'i, especially in Kufah where the latter were dominant, and Hisham's hadith must have been very welcome there as it was immediately incorporated into this Kufan proto-Sunni material about the virtues of Aisha. | |||
===Other considerations=== | |||
A different explanation for the Medinan legal silence on Aisha's age, as well as the hadith's non-use by many later scholars was alluded to by Caroline Baugh in her 2017 book, ''Minor Marriage in Early Islamic Law''. Maliki law was based largely on Medinan community custom, though sometimes anecdotes about companions were used for making specific points. Contrary to Little, Baugh doubts how useful the Aisha hadith would actually have been for legal purposes.<ref>Baugh writes: "Although it is not impossible that Malik would have accepted the content of the report given early practice, Malik is one of many jurists who did not rely on the text, which does not in fact occur in any of the early books of jurisprudence except for that of al-Shafi'i and, shortly after him, 'Abd al Razzaq's Musannaf. Even later jurists such as Ibn Taymiya and Ibn al-Qayyim shy away from it, although it is used by Ibn Qudama before them. Presuming its authenticity (it occurs in Bukhari and Muslim), questions occur such as, was 'A'isha in fact compelled against her will? Can we assume that Abu Bakr did not consult her? Had she, at age nine, entered her majority or was she still prepubescent?"<BR />Carolyn Baugh, ''Minor Marriage in Early Islamic Law'', Leiden: Brill, 2017, p. 43 footnote 101</ref> Indeed, it does not seem to be of any use for the areas of juristic disagreement or the points which they felt a need to prove, which are described in the article [[Child Marriage in Islamic Law]]. Shafi'i is the first legal scholar to use it, though he had to read in his own assumptions to do so (see [[Forced Marriage]]). The Aisha hadith merely states that her marriage was contracted when she was six (or seven), presumably before puberty, and it does not specify whether she was consulted, nor even whether she had reached puberty at nine. | |||
The case is nevertheless strong that Hisham formulated the Aisha marital age hadith in Iraq, though a couple of traditions which do not depend on that hadith may support the possibility of a historical kernal. The hadiths quoted above about the incident of the slander (al-Ifk) do not involve Hisham and emphasise that Aisha was then "a girl of young age", though the historicity of this too might be doubted given the polemical considerations around the event. | |||
More significant may be an independent tradition which Little says can provisionally be traced back to the Medinan historian Ibn Shihab al-Zuhri (d. 124 AH). Al-Zuhri's hadith states that the Messenger of God married Aisha during Shawwal in the tenth year after the prophethood, three years before the migration. He arranged the marriage feast (i.e. for consummation) in Shawwal, eight months after the migration. Little speculates that Hisham picked a consummation age of nine and used this report of a three year gap between Aisha's marriage and consumation to derive six or seven as the age of her marriage.<ref>See 1 hour 38 minutes - [https://www.youtube.com/watch?v=zr6mBlEPxW8&t=2s Why the Aisha Marital Age Hadith is a FORGERY: An EXCLUSIVE Lecture by Dr. Joshua Little] - youtube.com, 26 February 2023<BR />One presumably later version quoted from al-Tabari in another footnote below adds that Aisha was nine</ref> Others may notice another significance to this apparently earlier al-Zuhri tradition. The three year gap between marriage and consummation mentioned therein, without any obvious polemical function (no age is mentioned), probably and independently implies that Aisha was very young. | |||
==Apologetic history== | ==Apologetic history== | ||
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However, Haddad's response did not stop Amjad's arguments from being rehashed by 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.</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</ref> | However, Haddad's response did not stop Amjad's arguments from being rehashed by 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.</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</ref> | ||
==Modern | ==Modern apologetic perspectives== | ||
Some Muslim authors have eschewed the traditionally-accepted ahadith and attempted to calculate Aisha's age based on details found in other ahadith and some biographies, though Kecia Ali labels these attempts as "revisionist".<ref name=":3" /> | Some Muslim authors have eschewed the traditionally-accepted ahadith and attempted to calculate Aisha's age based on details found in other ahadith and some biographies, though Kecia Ali labels these attempts as "revisionist".<ref name=":3" /> | ||
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===Not enough narrators=== | ===Not enough narrators=== | ||
This claim objects that there is only one narrator, Hisham b. 'Urwa (from his father 'Urwa b. al-Zubayr, Aisha's nephew), and that although it is a sahih (authentic hadith) he alone is not enough to consider the hadith reliable. | This claim objects that there is only one narrator, Hisham b. 'Urwa (from his father 'Urwa b. al-Zubayr, Aisha's nephew), and that although it is a sahih (authentic hadith) he alone is not enough to consider the hadith reliable. Many of the chains of narration for these hadiths<ref>[[Qur'an, Hadith and Scholars:Aisha#Aisha.27s Age at Consummation and Marriage|Quran, Hadith, and Scholars on Aisha's Age at Consummation and Marriage]]</ref> do not involve Hisham (for example, Sahih Muslim 8:3311<ref>'A'isha (Allah be pleased with her) reported that Allah's Apostle (ﷺ) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.<br>{{Muslim|8|3311}}</ref>). From a traditional Islamic perspective, there is no requirement for multiple narrations. Even a single sahih hadith is sufficient to establish Islamic laws and practices. | ||
Shaykh Haddad | Shaykh Haddad responded to the claim that most of these narrations are reported only by Hisham as follows: "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."<ref name="Haddad" /> | ||
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 | As discussed above, modern academic scholarship has cast serious doubt on these other narrations as discussed above, though traditional Islamic scholarship is generally resistant towards modern academic hadith criticism. 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. | ||
===Locality of narrations=== | ===Locality of narrations=== | ||
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Abu Bakr asked the Prophet (ﷺ) to allow him to go out (of Mecca) when he was greatly annoyed (by the infidels). But the Prophet (ﷺ) said to him, "Wait." Abu Bakr said, O Allah's Messenger (ﷺ)! Do you hope that you will be allowed (to migrate)?" Allah's Messenger (ﷺ) replied, "I hope so." So Abu Bakr waited for him till one day Allah's Messenger (ﷺ) came at noon time and addressed him saying "Let whoever is present with you, now leave you." Abu Bakr said, "None is present but my two daughters." The Prophet (ﷺ) said, "Have you noticed that I have been allowed to go out (to migrate)?" Abu Bakr said, "O Allah's Apostle, I would like to accompany you." The Prophet (ﷺ) said, "You will accompany me." Abu Bakr said, "O Allah's Messenger (ﷺ)! I have got two she-camels which I had prepared and kept ready for (our) going out." So he gave one of the two (she-camels) to the Prophet (ﷺ) and it was Al-Jad`a. They both rode and proceeded till they reached the Cave at the mountain of Thaur where they hid themselves. Amir bin Fuhaira was the slave of `Abdullah bin at-Tufail bin Sakhbara `Aisha's brother from her mother's side. Abu Bakr had a milch she-camel. Amir used to go with it (i.e. the milch she-camel) in the afternoon and come back to them before noon by setting out towards them in the early morning when it was still dark and then he would take it to the pasture so that none of the shepherds would be aware of his job. When the Prophet (and Abu Bakr) went away (from the Cave), he (i.e. 'Amir) too went along with them and they both used to make him ride at the back of their camels in turns till they reached Medina. [...]}} | Abu Bakr asked the Prophet (ﷺ) to allow him to go out (of Mecca) when he was greatly annoyed (by the infidels). But the Prophet (ﷺ) said to him, "Wait." Abu Bakr said, O Allah's Messenger (ﷺ)! Do you hope that you will be allowed (to migrate)?" Allah's Messenger (ﷺ) replied, "I hope so." So Abu Bakr waited for him till one day Allah's Messenger (ﷺ) came at noon time and addressed him saying "Let whoever is present with you, now leave you." Abu Bakr said, "None is present but my two daughters." The Prophet (ﷺ) said, "Have you noticed that I have been allowed to go out (to migrate)?" Abu Bakr said, "O Allah's Apostle, I would like to accompany you." The Prophet (ﷺ) said, "You will accompany me." Abu Bakr said, "O Allah's Messenger (ﷺ)! I have got two she-camels which I had prepared and kept ready for (our) going out." So he gave one of the two (she-camels) to the Prophet (ﷺ) and it was Al-Jad`a. They both rode and proceeded till they reached the Cave at the mountain of Thaur where they hid themselves. Amir bin Fuhaira was the slave of `Abdullah bin at-Tufail bin Sakhbara `Aisha's brother from her mother's side. Abu Bakr had a milch she-camel. Amir used to go with it (i.e. the milch she-camel) in the afternoon and come back to them before noon by setting out towards them in the early morning when it was still dark and then he would take it to the pasture so that none of the shepherds would be aware of his job. When the Prophet (and Abu Bakr) went away (from the Cave), he (i.e. 'Amir) too went along with them and they both used to make him ride at the back of their camels in turns till they reached Medina. [...]}} | ||
==Apologetic justifications for the marriage== | |||
A number of claims are commonly made in Muhammad's defence by those who accept the traditional account that he married Aisha when she was six and consummated the marriage when she was nine, Muhammad at that time being a fifty-three year old man. These claims are widely criticised both by Muslims who reject the authenticity of the relevant hadiths, as well as by many other people, whatever their stance on the historicity of the story. | |||
===Cultural norms at the time=== | |||
It does seem that it was common to contract daughters in marriage at an early age in Arab culture at that time. Imam Malik (d. 795 CE) based his rulings on the community practice in Medina. He permitted a father to contract his virgin minor daughter into a marriage and [[Forced Marriage|without her permission]]. Early jurists of other legal schools (who also agreed on this) used narrations about Muhammad's companions (or Muhammad himself) marrying or entering minors into marriage contracts as evidence in their legal discussions, and all more or less agreed that consummation of such marriages was allowed once a girl had reached the age of majority, or in some opinions, earlier if it was judged that she could physically tolerate intercourse (see [[Child Marriage in Islamic Law]]). | |||
Some argue that critics of Muhammad's actions in the traditional account commit the fallacy of ''presentism'' in which moral standards of an earlier age when circumstances were different are judged by those of today, and further argue that very early marriage and consummation were common at the time. | |||
However, critics note that unlike in the early Islamic polity, the minimum age of marriage or consummation for girls in the neighbouring Byzantine and Sasanid empires was significantly later at 13 or 12, albeit still very young (see above). Further, they argue that it is objectively the case that adolescent pregnancy brings signicantly greater risk of serious medical complications for both the mother and baby as noted for example by [https://www.who.int/news-room/fact-sheets/detail/adolescent-pregnancy The World Health Organization]) and that this would be no different a thousand years ago, especially in the case of a nine year old girl. Moreover, critics question whether it is legitimate to complain of presentism, given the Islamic concept of Muhammad as al-Insān al-Kāmil (the perfect human) and [[Uswa Hasana]] (an excellent model of conduct). Indeed, Muhammad's marriage to Aisha has been cited by Islamic scholars opposed to the introduction or raising of the minimum age of marriage which has occurred in most Muslim majority countries in recent decades. | |||
===Shorter life expectancy=== | |||
Some argue that life expectancy a millenium ago was considerably lower than today, so there was an imperative to start a family at a young age. Critics note that such claims are often exaggerated for these purposes by including infant mortality in the calculation of average lifespans. A study of skeletal remains from the Mexican city of Cholula showed that between 900 to 1500 CE, most people who made it to adulthood went on to live beyond the age of fifty. Another study showed that in medieval England those who reached the age of 25 had an average life expectancy of another 25 years.<ref> Sharon DeWitte [https://www.sc.edu/uofsc/posts/2022/08/conversation-old-age-is-not-a-modern-phenomenon.php Old age isn’t a modern phenomenon – many people lived long enough to grow old in the olden days, too] - University of South Carolina website, 10 August 2022</ref> Both Muhammad and Aisha died in their sixties. Furthermore, critics point out that the risk of maternal and infant mortality was relatively high among girls enduring pregnancy in early adolesence (traditionally, Muhammad commenced intercourse with Aisha when she was nine), while in other cases permanent reproductive damage can be done. Aisha did not bear Muhammad any children. | |||
===Earlier puberty and menarchy in the past=== | |||
Another common argument is that puberty occured earlier in the past or in hot climates. Puberty is a process which takes place over a number of years, while menarchy (first menstruation) is a distinct physiologial event which is the culmination of the anatomical processes of puberty. Apologetic websites typically cite books or articles which mention that the onset of puberty can occur today from as early as the age of eight. An article by Jesse Gamble is commonly quoted for saying that "Menarche affected Paleolithic girls between the ages of 7 to 13".<ref>Jesse Gamble, (2017) "Early Starters: Girls are entering puberty at every younger ages. What are the causes, and should we be worried?", ''Nature'' 550, S10-S11</ref> A journal article by Peter Gluckman and Mark Hanson gives a similar range and is commonly cited for their argument that in the simpler societies of the past, psycho-social maturity was better aligned with the age of physical development.<ref>Gluckman, P. and Hanson, M. (2006) "Evolution, development and timing of puberty", ''Trends in Endocrinology and Metabolism'', 17(1)</ref> | |||
However, critics have noticed that this is only half the story. The opening sentence of Gluckman and Hanson's paper begins by saying, "The age of menarchy has fallen as child health has improved". The paper explains that menarchy begins ''later'' when childhood health and nutrition is poor, such as in the neolithic period, when as a result of "settlement, childhood disease and postnatal undernutrition became common and therefore the average age of menarchy was delayed" in contrast to the paleolithic hunter-gatherers. In Figure 2 of their paper the authors indicate the likely age ranges of menarchy 20,000 years ago (c. 7-14 years old), 2,000 years ago (c. 10-17 years old), 200 years ago during the industrial revolution (13-18 years old) and today, when it has fallen back down (9-15 years old). The authors argue that "With modern hygiene, nutrition and medicine, these pathological constraints on puberty have been removed and the age of menarchy has fallen to its evolutionarily determined range. But now the complexity of society has increased enormously and psychosocial maturation takes longer." Hadiths narrated by Aisha suggest that her mother struggled to make her gain weight before sending her to live with Muhammad (see {{Ibn Majah||4|29|3324}} and {{Abu Dawud|28|3894}}). | |||
The average age of menarchy today in Europe and the United States has fallen to around 13 years old, while the average is about 14 years old in Yemen in the south of the Arabian Peninsula (coming down from 14.44 years old in 1979 to 13.8 in 2013, standard deviation of 1.36 years). The average age is very similar (13-14) across a large range of low and middle income countries.<ref>Tiziana Leone and Laura Brown [https://www.niussp.org/fertility-and-reproduction/trends-in-age-at-menarche-in-low-and-middle-income-countries-evolution-de-lage-a-la-menarche-dans-les-pays-a-revenu-faible-et-intermediaire/ Trends in age at menarche in low- and middle-income countries] - niussp.org, 1 March 2021</ref> | |||
==See Also== | ==See Also== | ||