For the past year ive kind of been questioning whether to believe in Hadith or just solely the Quran. For me there are 2 types of people, the people who try defend it by justifying the marriage and those who try deny it with other Hadith. Regarding the latter, the talking point is always how Asma (RA) reports show she was older or Ibn Hisham’s Sirah show it but the Hadith are Sahih regarding this issue and one even talks about her playing with toys which is forbidden for adults. This is just a hard to defend point and the one way for me to truly accept this is to just deny Hadith altogether which introduces other problems. The first point is the main one though. I see some people say that back then women use to mature earlier which is biologically wrong. Another talking point is how the prophet (pbuh) waited 3 years and how only 100 years ago it was banned in Western countries. This to me is another poor point that I just can’t seem to accept, God is All-Knowing and All-Mighty. Allah (SWT) knows that in the future child marriage will be regarded so and so and back then Allah (SWT) knew. Child marriage is not only psychologically harmful but physically too and Islam also forbids harm if I remember correctly. Also, just because puberty starts it doesn’t make someone an adult they still have to go through the whole of puberty and even then most are still regarded as kids. Even in the future if the age somehow goes up to 25 for being a kid, Allah (SWT) knows this and would’ve prohibited it all the way in the prophet (pbuh) time since He knew it would happen and that child marriage is harmful. Islam is a timeless religion yet this thing is permitted and I just feel like I can’t accept Hadith anymore.

I were commenting against someone who was talking about the marriage of the prophet pbuh and Aisha peace be upon her too. The person I was commenting against said something like why would God let the perfect model for Earth marry a child when we know in today’s society that it could cause numerous health problems if a man and a young woman were to engage in sexual relationships and that it would leave people committing illegal acts in today’s society. God would’ve known that marrying people significantly younger or older can be bad so why would god set out such a bad example for the humans even though the prophet was supposed to be the perfect example. Please include Hadith and Quranic verses if possible.

Is it regarded as immoral to marry a young girl in Islam given that prophet Muhammad married Aisha when she was 6-7 and had her consummated when she was around 10? Generally, is everything Muhammad did considered as desirable, expected and/or good behavior for Muslims nowadays?

Are the Hadiths that say that Aisha (RA), along with the other woman, started hitting her face in grief when Prophet Muhammad (PBUH) passed away authentic? > مات رسول الله صلى الله عليه وسلم بين سحري، ونحري وفي دولتي، لم أظلم فيه أحدا، فمن سفهي وحداثة سني أن رسول الله قبض وهو في حجري، ثم وضعت رأسه على وسادة، وقمت ألتدم مع النساء، وأضرب وجهي > >They have recounted that ‘A’ishah said, > >The Messenger of Allah (may Allah bless him and give him peace) passed away leaning against my chest. I did not wrong anyone regarding him. It was from my weakness and the youth of my age that the Messenger of Allah was taken whilst in my lap, then I placed his head on a pillow and stood hitting myself along with the women and hitting my face. > > — [Musnad Ahmad](https://shamela.ws/book/25794/22057) - (translation from [seekersguidance.org](https://seekersguidance.org/answers/adab/how-do-we-understand-the-reaction-of-our-mother-aisha-when-the-prophet-may-allah-bless-him-and-give-him-peace-passed-away/)) and if so, how should we interpret these narrations, given that Islam prohibits such displays of mourning? I have also heard that the prohibition applies to making such actions a habitual or deliberate practice, while instinctive reactions due to overwhelming grief may not be considered sinful. Is this true?

Is this narration authentic? "Once there was an altercation between the Prophet and Hazrat Ayesha when they found Hazrat Abu Bakr as judge. Hazrat Ayesha said to the Prophet: You speak but don’t speak except truth. At once Hazrat Abu Bakr gave her such a slap that blood began to ooze out from her mouth”. Ihya Ulum-id-din by Imam Ghazali, Volume 2 page 37, Chapter “The secrets of marriage”, English translation by Maulana Fazlul Karim

In *How old was Aisha when she married the Prophet (s)?* , Dr. Jasser Auda◊ writes about ahadith describing Aisha's age of consummation: > ... Unexpectedly Allah's Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age. -- Sahih al-Bukhari 3894 (sunnah.com ) along with Sahih Muslim 1422 a-d (sunnah.com ). He says other Bukhari ahadith *logically contradict the "nine years old" narration*, giving several ahadith as particular examples. One of these is described as follows: > Bukhari himself also narrates (No. 2176) that Aisha witnessed her father’s attempt to migrate to Abyssinia, which was during the Year 4 of the Message (Year 9 Before Hijra) according to all accounts. This witnessing could not have happened before Aisha herself was born, as the "nine years old" hadith implies! I surmise this refers to Sahih al-Bukhari 3905 (sunnah.com ) where Aisha narrates her father's attempted migration to "the land of Ethiopia" (Abyssinia) in considerable detail. So the logic is: - Aisha witnessed her father’s attempt to migrate to Abyssinia in the year 9 BH. Thus, at this time, she was old enough to form detailed memories. - Aisha and Muhammad's marriage was consummated in 2 AH, as per Sahih al-Bukhari 3896 (sunnah.com ), which was 11 years later, contradicting their marriage being consummated when she was 9. I want to fact-check this. **Question**: Does Aisha witnessing her father's migration to Abyssinia imply she could not have consummated her marriage at age 9? --- ◊ From IIDR.org : Dr Jasser Auda is an Associate Professor and Deputy Director of the Center of Islamic Legislation and Ethics (CILE), Qatar Foundation.

Aoa, a shia person asked me this question regarding the Hadith in Sahih Muslim, book of purifications narrates from alqamah and aswad, Hadith 566/288/668 depending upon the print you have . The question is that the Shi'a person was claiming that a stranger and non mahram man was staying with A'isha R.A in her house and thus claiming she was indecent (nauzubillah) . Could you please explain this Hadith in context of this ? Thank you

Salam. Is it true that Ibn Saad in Tabakat wrote that Aisha was 9 years old at the time of the engagement, and 12 years old at the time of consummation? Similar things are written about Ibn Hillikan.

I was reviewing and editing [this question](https://islam.stackexchange.com/questions/32888/contradictory-hadiths-on-the-most-beloved-individuals-to-the-holy-prophet-in-jam) that I asked long ago and I want to complete my research on it. Back then my issues with it were not reasonably settled. One key issue was that how the three hadiths from at-Tirmidhi which state that Aisha and Abu Bakr were the most beloved individuals to the Holy Prophet (ص) were all narrated by a questionable companion Amr ibn As who is known for his hatred of Ali and war against him in addition to his wars against the Prophet (ص) before the conquest of Mecca. I want to see whether there are other narrations, preferably reliable, in Sunni ahadith that state the same thing about Aisha and Abu Bakr and probably other companions to the exclusion of Ali, Fatima and Bani Hashim in general but from a route other than Amr ibn As. I don't remember whether I surveyed Bukhari and Muslim on this. So help would be appreciated.

Some of my Shia friends accuse Aisha (RA) of indecency by quoting the following hadith. > Sahih Bukhari, Volume 1, Book 5, Number 251: Narrated Abu Salmah: > > Aisha’s brother and I went to Aisha and he asked her about the bath of > the Prophet. She brought a pot containing about a Sa’ of water and > took a bath and poured it over her head and at that time there was a > screen between her and us. Even though it seems that the men in question here are Mehram to Aisha. However the fact of her taking a bath in front of them still raises some eye brows. The hadith in question seems sahih. If it really is a sahih hadith then I have the following question. **Question**: Did Aisha (RA) do anything wrong by taking a bath behind a screen in the presence of two men?

If we take the usual view that she married at 6 and then later consummated at 9 after her menses and the Prophet (saw) was in his early 50s we can challenge the non Muslim critic by saying why do we not have a single report from the enemies questioning her "young" age and his "older" age? And do you think her parents would let her marry so young if in their culture it was not normal? The scholars who say she was older and in her late teens use the fact that the reason we have no reports from his enemies is simply because she was never married so young and the Hadith reports missed a 1 so it was 16 and 19.... Now when you tell the critics all this they still do not agree and say if Muhammad (saws) is the perfect man for all times then why do some Muslims give their daughters away for marriage at similar ages as 9 (child brides) even today? How do we answer this? Who said these Muslims are right? Even if some scholars today allow it not all scholars are fallible. Even if it is done today it could be in regions of the world which aren't modern by our standards and live in the desert and the children don't go through school college university job routine... So marry young. Please comment and add thought.

What was the actual age of Ayesha (AS) when married to Prophet Muhammad (PBUH)? EDIT: The too young age (6, 9 etc) is criticized most by Non-Muslims. According to other sources Ayesha's age was: - 6 to 9 - Dr Zakir Naik - 15 to 16 - 16 to 19 - Javed Ahmed Ghamdi - 16 to 19 - 16 to 20 - 18 to 21 - 18 to 23

Ever since I started exploring Sunnah.com (a website that hosts primary Sunni hadith sources), I have come across many questionable sets of hadiths which seem to reflect the influence of post-Prophetic partisan politics on the process of hadith narration. One striking example that I recently stumbled was upon searching the key word, "beloved" as a way to find out which things and people were most loved by the Holy Prophet according to these sources. Among my findings was a set of contradictory accounts from Tirmidhi on the most beloved woman and man to the Holy Prophet. The first set is a hadith attributed by Amr bin al-As to the Holy Prophet quoted through different chains of narrators who all quote al-As: > **Narrated 'Amr bin Al-'As**: that the Messenger of Allah (ﷺ) appointed him as a leader of the army of Dhatis-Salasil. He said: "So > I went to him and said: 'O Messenger of Allah! Who is the most beloved > to you among the people?' He said: ''Aishah.' I said: 'From the men?' > He said: 'Her father.'" ([Source](http://sunnah.com/urn/637730)) > > **Narrated 'Amr bin Al-'As**: that he said to the Messenger of Allah (ﷺ): > "Who is the most beloved of the people to you?" He said: "**'Aishah.**" He > said: "From the men?" He said: "**Her farther.**" > ([Source](http://sunnah.com/urn/637740)) > > **Narrated 'Amr bin Al-'As**: "It was said: 'O Messenger of Allah! Who is > the most beloved of the people to you?' He said: '**'Aishah.**' It was > said: 'From the men?' He said: '**Her father.**'" > ([Source](http://sunnah.com/urn/637780)) So according to al-As, the most beloved woman and man to the Holy Prophet have been his youngest wife Aisha and her father, Abu Bakr. But this is contradicted by hadiths quoted by two other companions -- one of whom interestingly quoting Aisha herself in turn! --, reporting that the two most beloved woman and man to the Holy Prophet have been his cousin and son-in-law, Ali ibn abi Talib, and his wife and Prophet's daughter, Fatima: > **Narrated Buraidah:** "The most beloved of women to the Messenger of Allah (ﷺ) was **Fatimah** and from the men was '**Ali**." > ([Source](http://sunnah.com/urn/637560)) [a March 2020 postscript: rated "hassan gharib" (good but strange) by an Abu Isa according to the Arabic text, but rated as da'if in the translation]. > > **Narrated Jumai' bin 'Umair At-Taimi**: "I entered along with my uncle > upon **'Aishah** and she was asked: 'Who among people was the most beloved > to the Messenger of Allah (ﷺ)?' She said: '**Fatimah.**' So it was said: > 'From the men?' She said: '**Her husband, as I knew him to fast much and > stand in prayer much.**'" ([Source](http://sunnah.com/urn/637620)) [a March 2020 postscript: with rating similar to the above]. What is interesting with all of these sources and names, is how they fall meaningfully on the opposite sides of political disagreements and conflicts that broke out after the passing of the Holy Prophet. We know that Amr ibn al-As was among the most staunch enemies of Ali, who along with Muawiya led the Battle of Siffin against Prophet's son-in-law and cousin. On the other hand, I learned that Buraidah who quotes several other hadiths in favor of Ali, has been among his loyal devotees since Prophet's time, and was notably among companions who protested election of Abu Bakr instead of Ali as the immediate successor to the Holy Prophet at Saqifa. But so far I could not find information on the second narrator, Jumai' bin Umair. Now my thesis is, could have al-As the single narrator of this hadith been possibly fabricating this hadith in favor of Abu Bakr and Aisha in order to play down the status of Ali and Fatima who were among his enemies? For how could al-As know that Aisha and her father were the most beloved people the Prophet, without Aisha herself knowing that? The historians have described al-As as shrewd politician. This is while there seems to be no reason for Aisha to fabricate hadiths in favor of a man she felt jealous of and fought her own war against him. More interestingly Aisha has narrated other hadiths in favor of Ali and his wife such as [this one](http://sunnah.com/urn/637600) ! The impossibility for the forgery of the latter set of hadiths is further reinforced by several other hadiths quoted from the Holy Prophet wherein he expresses his special love for Ali and his family such as the hadith below: > Narrated Zaid bin Arqam:that the Messenger of Allah (ﷺ) said to 'Ali, > Fatimah, Al-Hasan and Al-Husain: "I am at war with whoever makes war > with you, and peace for whoever makes peace with you." > ([Source](http://sunnah.com/urn/637580)) I could think of no other explanation for these contradictory hadiths except by assuming that the Holy Prophet might have changed his mind on who he loves most over time. But the last hadith by Aisha obviously seems to express Prophet's eternal opinion. So if my thesis is correct, does this mean that we should take into account political affiliations of hadith narrators as one possible factor in determining reliability of the narrators? Addendum: --------- goldPseudo pointed out a reasonable observation that I had failed to deal with in my argument saying that all the hadiths in favor of Ali that I have quoted particularly here are graded as dhaif (weak). [Postscript: reviewing this post long afterwards in March 2020, I realized the hadiths in favor of Ali and Fatima are actually rated as "hassan gharib", "good and strange", by scholars referenced in the original text which seem to contradict the English translations of ratings.] But I could've also quoted similar hadiths that are graded either as "good" or "correct" which seem to corroborate the previous hadiths. Here are two examples: This hadith again narrated by Aisha, testifies to Fatima's excellent Islamic manners as well as Prophet's expression of unique respect for her: > Narrated 'Aishah: "I have not seen anyone closer in conduct, way, and > manners to that of the Messenger of Allah in regards to standing and > sitting, than Fatimah the daughter of the Messenger of Allah (ﷺ)." She > said "Whenever she would enter upon the Prophet (ﷺ) he would stand to > her and kiss her, and he would sit her in his sitting place. Whenever > the Prophet (ﷺ) entered upon her she would stand from her seat, and > kiss him and sit him in her sitting place. So when the Prophet (ﷺ) > fell sick and Fatimah entered, she bent over and kissed him. Then she > lifted her head and cried, then she bent over him and she lifted her > head and laughed. So I said: 'I used to think that this one was from > the most intelligent of our women, but she is really just one of the > women.' So when the Prophet (ﷺ) died, I said to her: 'Do you remember > when you bent over the Prophet (ﷺ) and you lifted your head and cried, > then you bent over him, then you lifted your head and laughed. What > caused you to do that?' She said: 'Then, I would be the one who > spreads the secrets. He (ﷺ) told me that he was to die from his > illness, so I cried. Then he told me that I would be the quickest of > his family to meet up with him. So that is when I laughed.'" ([Source](http://sunnah.com/urn/637600)) [rated as hasan gharib in Arabic text but daif in the translation] This hadith suggests that Allah literally sent his most beloved creature, Ali, to the Prophet upon his request: > Narrated Anas bin Malik: "There was a bird with the Prophet (ﷺ), so he > said: 'O Allah, send to me the most beloved of Your creatures to eat > this bird with me.' So 'Ali came and ate with him. " ([Source](http://sunnah.com/urn/636010)) [Gharib in Arabic text, daif in the translation] So given the above supportive hadiths, how do we explain Al-As's contradictory account? And given this latter observation of the grading disparity, I would also appreciate knowing why the earlier three hadiths have been graded as weak by the English editors when the original Arabic texts describe them as "hasan gharib" which means they have good isnad but simply not narrated by other narrators. Plus their content seem to have been corroborated by many other good, correct, and weak hadiths from the same book and others.

As a rough estimate, how many years before marrying muhammad was Aisha first engaged to jubayr bin mutim?

I want to understand the reason for the above title . Was the above title given only because they couldn't marry anyone after the Prophet SAW's death (as the Shiites claim with reference as a Hadith from Aisha may Allah be pleased with her) or also out of honour and respect? The Shiites also claim that the title is only with respect to men and not women. Is this correct opinion? For this they quote as evidence the hadith from Aisha R : Narrated from Yahya from Sufyan Al-Thawri, from Firas, from Al-Sha'abi, from Masrooq from A'isha that a woman said: "O Mother." A'isha replied, "I'm not your mother but rather the mother of your men." Source: Tafsir Qur'aan Al-Aziz Zaminain. Vol. 3, Pg. # 387 - 388. And there are more sources here

Many Sunni references point to the fact that Ayesha, along with some of the companions of the Prophet (saws) such as Talha and Zubair engaged into a battle with Ali (a.s). References :
- History (Tarikh) of al-Tabari, Events of year 36 AH
- History of Ibn al-Athir, v3, page 120
- Usdul Ghabah, v2, page 252
- Al-Mustadrak by Al-Hakim, v3, page 169 and page 371 What was the reason behind it?

Was her motive purely political, or was their an Islamically sanctioned reason? The moderators said this question was a duplicate and referred to a link that had 4 detailed answers. Most of the answers said Aisha's primary motivation was to bring the previous caliph's (Othman ibn Affan) murderers to justice. While I certainly agree that this justice should be pursued, I fail to see how this would justify organizing a revolt (fitna) against Ali. Ever since this revolt, the ummah have been in turmoil and never had a legitimate Islamic government. The entire history from this point to the present day all we see are tyrants who either inherited rule in a dynasty chain or by violent conquest. Neither of which are sanctioned by Islam. Again, was there an Islamically sanctioned reason for Aisha's fitna against Ali?

When I first read this sahih hadith, I was perplexed under what type of condition the prophet died: > [Bukhari Volume 7, Book 62, Number 144](http://www.sunnah.com/bukhari/67#150) : > Narrated by 'Aisha > > That during his fatal ailment, Allah's Apostle, used to ask his wives, > "Where shall I stay tomorrow? Where shall I stay tomorrow?" He was > looking forward to Aisha's turn. So all his wives allowed him to stay > where he wished, and he stayed at 'Aisha's house till he died there. > 'Aisha added: He died on the day of my usual turn at my house. Allah > took him unto Him while **his head was between my chest and my neck and > his saliva was mixed with my saliva**. * Some people interpret the above hadith as the prophet peace be upon him was making love to Aisha (RA) at the time of his death. Is that the correct interpretation of the hadith? * Was he alone at the time of his death?

The Wikipedia entry about Aisha says: > Aisha's importance to revitalizing the Arab tradition and leadership among the Arab women highlights her magnitude within Islam. Aisha became involved in the politics of early Islam and the first three caliphate reigns: Abu Bakr, ‘Umar, and ‘Uthman. During a time in Islam when women were not expected, or wanted, to contribute outside the household, **Aisha delivered public speeches**, became directly involved in war and even battles, and helped both men and women to understand the practices of Muhammad. According to Islamic sources, did Aisha deliver public speeches?

I heard Aisha (r.a) was engaged before she married Prophet Muhammad (s.a.w). Can you provide details about this? Are they authentic?