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[HackOtaku]

You have shown your ignorance and misinformation, you have shown you lack the ability to comprehend basic facts, you have shown truly the extent of your idiocy, and you fail at reading, unlike the 5 people I had proof read this.

What a sad fool you are to not know the age of the favourite wife of your prophet. All you've done is show you are not a true believer, but instead a deceiver who tries to disprove the authentic account of the hadiths. You have shown your shamelessness in your herecy to Islam.

[finnegan waking up]

Try harder, you have already sealed your reputation as incredulous.

May Allah subhanahu wa ta'ala withhold His mercy from the one who lies and smears His Word and Messengers.


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Think before you slander, have some brains, if you are ignorant you should not speak

A hatemonger like you should be put behind bars

EVIDENCE #1: Reliability of Source

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

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

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

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

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

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

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


EVIDENCE #2: According to Tabari:

However, in another work, Al-Tabari says: "All four of his [Abu Bakr's] children were born of his two wives during the pre-Islamic period" (Tarikhu'l-umam wa'l-mamlu'k, Al-Tabari (died 922), Vol. 2, p. 616, Arabic, Mausasth Ilmi, Beirut, 1979).

If Ayesha was betrothed in 620 CE (at the age of seven) and started to live with the Prophet in 624CE (at the age of nine), that would indicate that she was born in 613 CE and was nine when she began living with the Prophet. Therefore, based on one account of Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years after the beginning of revelation (610 CE).

Tabari also states that Ayesha was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE, she would have been at least 14 years old when she began living with the Prophet. Essentially, Tabari contradicts himself.

EVIDENCE #3 : Ayesha's Age in relation to Asma's Age

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

According to Ibn Kathir: "She [Asma] was elder to her sister [Ayesha] by 10 years" (Al-Bidayah wa'lnihayah,Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-'arabi, Al-jizah, 1933).

According to Ibn Kathir: "She [Asma] saw the killing of her son during that year [73 AH], as we have already mentioned, and five days later she herself died. According to other narratives, she died not after five days but 10 or 20, or a few days over 20, or 100 days later. The most well known narrative is that of 100 days later. At the time of her death, she was 100 years old." (Al-Bidayah

wa'l-nihayah, Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-'arabi, Al-jizah, 1933); Ibne Asakir vol 69 Page18; Alsunnan Alkubra Albehaqi Vol6 Page204

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

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

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

EVIDENCE #4: Chapter (54) Surat al-Qamar (The Moon)

According to the generally accepted tradition, Ayesha was born about eight years before hijrah. But according to another narrative in Bukhari, Ayesha is reported to have said: "I was a young girl (jariyah in Arabic)" when Chapter 54 (Surah) Al-Qamar was revealed (Sahih Bukhari, kitabu'l-tafsir, Bab Qaulihi Bab al-sa'atu Maw'iduhum wa'l-sa'atu adha' wa amarr).

Chapter 54 of the Quran was revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib, 1985), indicating that it was revealed in 614 CE. If Ayesha started living with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn infant (sibyah in Arabic) at the time that Surah Al- Qamar (The Moon) was revealed. According to the above tradition, Ayesha was actually a young

girl, not an infant in the year of revelation of Al-Qamar. Jariyah means young playful girl (Lane's Arabic English Lexicon). So, Ayesha, being a jariyah not a sabiyah (infant), must be somewhere between 6-13 years old at the time of revelation of Al-Qamar, and therefore must have been 14-21 years at the time she married the Prophet.

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

EVIDENCE #5: Arabic Terminology (The Bikr)

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

Khawlah mentioned Ayesha's name.

All those who know the Arabic language are aware that the word bikr in the Arabic language is not used for an immature nine-year-old girl. The correct word for a young playful girl, as stated earlier, is jariyah. Bikr on the other hand, is used for an unmarried lady without conjugal experience prior to marriage, as we understand the word "virgin" in English. Therefore, obviously a nine-year-old

girl is not a "lady" (bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-'arabi, Beirut).

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

SUMMARY:

The narrative of the marriage of nine-year-old Ayesha by Hisham ibn 'Urwah cannot be held true when it is contradicted by many other reported narratives. Moreover, there is absolutely no reason to accept the narrative of Hisham ibn 'Urwah as true when other scholars, including Ahib ibn Anas, view his narrative while in Iraq, as unreliable. Thus, the narrative of Ayesha's age at the time of the marriage is not reliable due to the clear contradictions seen in the works of classical scholars of Islam.

The above proves 100% that Aisha was not 6 or 9 or 4 when she got married; it is a myth.
She was at least 17, Moreover, the Quran rejects the marriage of immature girls and boys as well as entrusting them with responsibilities
(REF: http://www.islamicity.com/forum/forum_posts.asp?TID=7143)

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There is a lot of misunderstanding in the Muslim world regarding the age of Hazrat Aisha at the time of her marriage to the Prophet Muhammad (salah Allahu alayhe wa salaam). This misunderstanding has often led to the belief that child marriage is permissible in Islam; and still remains one of the favourite points used by many non-Muslims to create skepticism against the religion of Islam.

The popularly believed notion is that Hazrat Aisha was 6 years old when her Nikah was performed in Mekkah; and 9 years old when she moved in to live with the Prophet (salah Allahu alayhe wa salaam).

However, an in-depth study of historical facts and authentic ahadith actually reveals that this information can not be true, and Hazrat Aisha was atleast 16-19 years old when she was married to the Prophet (salah Allahu alayhe wa salaam).
WE WILL PROVE THIS FACT IN TWO PARTS:

Invalidating the authenticity of the narration(s) that state Hazrat Aisha's age to be 9 years at the time of her marriage.
Proving the actual age of 16-19 years via several ahadith from the AUTHENTIC books on ahadith
PART 1:
First, we must consider that there is ONLY ONE HADITH reported by Hisham bin Urwah that states Hazrat Aisha's age to be 9 when she moved in. (Note: Although this information is widely quoted and found in many Hadith and history books, it must be noted that this information has come from a single person, i.e. Hisham bin Urwah, who is the last narrator in this Hadith's chain of narrators, on the authority of his father. Thus, this Hadith is primarily a single Hadith. In general, a Hadith has more credibility if it is narrated by more people independently from diverse chains of narrators. In this case, there is basically only one source.)

Hashim bin Urwah lived for 71 years. In the first part of his life, he lived in Madina. Following 131 AH, he moved to Iraq. Hashim had a huge number of students at Madina, and NONE of them - not even the most famous ones like Ahib ibn Anas - reported to have learnt any such hadith from him. Practically, all the narrators of this Hadith were Iraqis.

However:
It is reported that Hisham bin Urwah's memory suffered in his later years in Iraq - to the extent that some of the traditions reported from Hisham bin Urwah could not be trusted for authenticity. (Mizanu'l-ai`tidal, by Al-Zahbi , Arabic, a book on the life sketches of the narrators of the Hadith, Al-Maktabatu'l-athriyyah, Sheikhupura, Pakistan, Vol 4, pg 301).
Yaqub ibn Shaibah is reported to have said, "narratives reported by Hisham are reliable EXCEPT those that are reported through the people of Iraq".
Even Ahib ibn Anas, the most popular student of Hisham, discredited all narratives of Hisham that were reported through people of Iraq. (Tehzibu'l-tehzib, by Ibn Hajar al-Asqalani, Arabic, Dar Ihya al-turath al-Islami, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (salah Allahu alayhe wa salaam), vol 11, pg 48 - 51).

PART 2:


There are ahadith from Sahih Bukhari and Sahih Muslim, and also from earlier Islamic histories, that suggest that Hazrat Aisha must have been older than nine when married. We list some of them below:

According to ahadith in Bukhari and Muslim, Hazrat Aisha is said to have joined the Prophet Muhammad (salah Allahu alayhe wa salaam) on the raid that culminated in the Battle of Badr, in 624 CE. However, because no one below the age of fifteen was allowed to accompany raiding parties, Hazrat Aisha should have been at least fifteen in 624 CE and thus at least thirteen when she was married following the Hijra in 622 CE.
The earliest surviving biography of Hazrat Muhammad salah Allahu alayhe wa salaam (Ibn Hisham’s recension of Ibn Ishaq’s Sirat Rashul Allah), records Hazrat Aisha as having converted to Islam before Hazrat Umar ibn al-Khattab, during the first few years of Islam around 610 CE. In order to accept Islam she must have been walking and talking, hence at least three years of age, which would make her at least fifteen in 622 CE.
According to many Ahadith in Bukhari, it is believed Hazrat Aisha participated in the battle of Badr and Uhud. Also in Bukhari (Kitabu’l-maghazi) Ibn `Umar states that the Prophet did not permit me to participate in Uhud, as at that time, I was 14 years old. But on the day of Khandaq, when I was 15 years old, the Prophet permitted my participation. So if it was not allowed to participate in Uhud for people younger than 15, then Hazrat Aisha would be atleast 15 in those battles, indicating she could not be 9 at the time of her marriage.

Tabari (an authentic and early history of Islam) reports that Hazrat Abu Bakr wished to spare Hazrat Aisha the discomforts of a journey to Ethiopia soon after 615 CE, and tried to bring forward her marriage to Mut`am’s son. Mut`am refused because Hazrat Abu Bakr had converted to Islam, but if Aisha was already of marriageable age in 615 CE, she must have been older than nine in 622 CE.
Tabari also reports that Hazrat Abu Bakr’s four children were all born during the Jahiliyyah, the pre-Islamic period, which could be said to have ended in 610 CE, making Hazrat Aisha at least twelve in 622 CE.
According to Ibn Hajar, Hazrat Fatima was five years older than Hazrat Aisha. Hazrat Fatima is reported to have been born when Muhammad (salah Allahu alayhe wa salaam) was thirty-five years old, meaning Hazrat Aisha was born when he was forty years old, and thus twelve when Hazrat Muhammad (salah Allahu alayhe wa salaam) married at fifty-two.
According to the generally accepted tradition, Aisha was born about eight years before Hijrah. However, according to another narrative in Bukhari (Kitaab al-Tafseer) Hazrat Aisha 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, Hazrat Aisha had not only been born before the revelation of the referred Surah, but was actually a young girl, not even only an infant at that time. So if this age is assumed to be 7 to 14 years then her age at the time of marriage would be 14 to 21.
According to almost all the historians, Hazrat Asma (the elder sister of Hazrat Aisha), was ten years older than Hazrat Aisha. It is reported in Taqreeb al-Tehzeeb as well as Al-Bidayah wa al-Nihayah that Hazrat Asma died in the 73rd year after migration when she was 100 years old. Now, obviously if Hazrat Asma was 100 years old in the 73rd year after Migration to Medina, she should have been 27 or 28 years old at the time of migration. If Hazrat Asma was 27 or 28 years old at the time of hijrah, Hazrat Aisha should have been 17 or 18 years old at that time. Thus, Hazrat Aisha – if she got married in 1 AH (after Migration to Medina) or 2 AH – was between 18 to 20 years old at the time of her marriage.


THE ABSOLUTE VERDICT:


In the light of the above discussion, it is quite certain that Hazrat Aisha could not have been 6 years old at the time of her Nikah; or 9 years old when she moved in to live with the Prophet Muhammad (salah Allahu alayhe wa salaam). She was about 18-19 years old at the time of Nikah Prophet’s house and around 21 when she moved in to live with him.

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[HackOtaku]

Lazy copy pasta showing that you're out of proper arguments that you can formulate yourself. It's mostly points that I already debunked. It's even quoting Tabari again which goes to show you aren't even critically thinking/reading about what you're pushing forward, but that doesn't matter to me. If it helps you sleep at night you can believe she's whatever age you want, but according the the two "most authentic " hadiths, she was 6 or 7, Tabari too backs this up, not that Tabari matters. Not that it really matters, you will believe what you want, and you will continue to trust less authentic sources because they fit better with your worldview. You are no true muslim, you are a pretender and a deceiver.

[finnegan waking up]

https://en.wikipedia.org/wiki/Genetic_fallacy

The genetic fallacy (also known as the fallacy of origins or fallacy of virtue[1]) is a fallacy of irrelevance where a conclusion is suggested based solely on someone's or something's history, origin, or source rather than its current meaning or context. This overlooks any difference to be found in the present situation, typically transferring the positive or negative esteem from the earlier context.

fucking wrecked


here is what you don't understand.

upon reading ta ha in 616, umar ibn al-khattab converted to al-islam, alayhe salaam. this surah was revealed two years after al-qamar in 614, which you are insisting someone whom is <1 years old can recollect the revelation of and understand its meaning.
you are absurd.
and you have forfeited. absolutely destroyed.

when you say "most authentic" hadith, you are referring to maudu hadith. this shows exactly my accuracy when i state that you are completely ignorant as to what hadith is. and the entirety of what islam is, for that matter. you have no valuable opinion -- or an opinion of any worth -- on this subject or any subjects related.



that is because you have never offered any truth whatsoever.

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[finnegan waking up]

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