Exposition on the Age of Hazrat ‘A’ishahra When She Married the Prophet Muhammadsa

First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmad’sra outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammadsa.

Translated from the Urdu by Ayyaz Mahmood Khan

Rukhsatanah[1] of Hazrat ‘A’ishahra – Month of Shawwal 2 A.H.

It has already been mentioned in Volume I of this book that after the demise of Hazrat Khadijahra, the Holy Prophetsa was tied in a bond of matrimony to ‘A’ishah Siddiqahra. This was in 10 Nabawi during the month of Shawwal.[2] At the time, Hazrat ‘A’ishahra was seven years of age.[3] However, even at the time, it seems that her growth and development had matured remarkably well; otherwise, there was no reason for Khaulah bint Hakimra, who had suggested this marriage, to consider her as being a suitable match for the Holy Prophetsa . In any case, she had not fully matured until then, and for this reason, although the Nikah[4] had taken place, the Rukhsatanah was yet to take place and thus, according to local custom, she continued to reside with her parents. However, now, in the second year of Hijrah, after five years had elapsed since the announcement of her marriage she had fully matured at the age of twelve. As such, it was Hazrat Abu Bakrra himself who approached the Holy Prophetsa and requested for the Rukhsatanah to take place.[5] Upon this, the Holy Prophetsa arranged for the dowry to be paid (in that era it was customary for the dowry to be paid in cash) and in the month of Shawwal 2 A.H., Hazrat ‘A’ishahra bid the home of her parents farewell and entered the household of the Holy Prophetsa.

In this day and age, the question of how old Hazrat ‘A’ishahra was at the time of her Rukhsatanah has become a bone of contention. In most books of history and Ahadith, the age of Hazrat ‘A’ishahra has been recorded to be nine or ten years. Even in Sahih Bukhari a narration is related by Hazrat ‘A’ishahra herself that on the occasion of her Rukhsatanah she was only nine years of age. It is on the basis of this very narration that many historians have mentioned an age of nine years.[6] However, in contrast to this, by varying methods of deductions, some modern-day research scholars have attempted to establish her age as being fourteen, or even sixteen years of age. Although we do not agree with the opinion of these modern-day research scholars, a study of the circumstances reveals that the notion of her being nine years of age is also erroneous. Rather, as we have mentioned above, at the time of her Rukhsatanah, it is proven that Hazrat ‘A’ishahra was a full twelve years of age or nearly twelve years of age. In actuality, the early scholars have misjudged the entire issue because they have considered the nine-year approximation of Hazrat ‘A’ishahra, which has been recorded in authentic Ahadith, as being completely definite and categorical, and have thus not directed their attention to anything else; although every sensible individual can understand that for a narration to be authentic is one thing, and for an approximation to be correct is quite the other. In other words, although the narrations in which the estimate of Hazrat ‘A’ishahra as being nine years of age at the time of her Rukhsatanah may well be authentic in terms of narration, this estimate of Hazrat ‘A’ishahra in itself may be incorrect, as many a time, the estimates of people with respect to their own age prove to be inaccurate. In contrast, as for those people who have attempted to undertake an independent study considering the nine-year notion as being incorrect, the mistake which they have committed is that by abandoning the straight and simple route for research, they have employed such a complicated method, that a person’s heart is left unsatisfied. Any intelligent individual would concur that the most correct and easy method by which the age of Hazrat ‘A’ishahra may be discerned is to determine her date of birth on the one hand and the date of her Rukhsatanah on the other. After the specification of both these dates, no room for any uncertainty or doubt remains as to her age at the time of the Rukhsatanah. First we take up the question of her birth. Ibni Sa‘d has recorded a narration in Tabaqat that:2015-May-Arabic_Inserts_pdf

Meaning, “Hazrat ‘A’ishahra was born in the beginning of 4 Nabawi.”[7]

With regards to the birthdate of Hazrat ‘A’ishahra, except for this narration, no other specific narration from any book of the early historians has crossed my eye; nor has any narration been related in any book of Ahadith. Hence, the date of birth has been easily determined, and it is the beginning of 4 Nabawi.

Now we take up the second question which relates to the date of her Rukhsatanah. In this respect, there is undoubtedly a disagreement in narrations. In various narrations, the date which has been recorded is Shawwal 1 A.H. and in others, Shawwal 2 A.H. However, if one contemplates, the latter narration proves to be more correct. The actual source of the narration which suggests Shawwal 1 A.H. is Ibni Sa‘d, who has traced this narration to Hazrat ‘A’ishahra through a chain of narrators.[8] Most historians have taken this narration of Ibni Sa‘d as a basis and declared the date of Rukhsatanah as being Shawwal 1 A.H. However, although Ibni Sa‘d is trustworthy in himself, in this narration, one narrator from among its narrators is Waqidi, with regards to whom scholars are almost at a consensus that he was untrustworthy and unreliable – as a matter of fact, he was a liar.[9]
Hence, the foundation of a historic event cannot be placed merely on this narration of Waqidi, especially when it contradicts other narrations. Contrary to this, ‘Allamah Nawawi, ‘Allamah ‘Aini and Qustalani as well as various other scholars have declared the narration of Shawwal 2 A.H. to be authentic and worthy of precedence.[10] As for ‘Allamah Nawawi, he has written very clearly and with great emphasis that in comparison to this narration, the narration of Shawwal 1 A.H. is weak and worthy of being disregarded.[11] Hence, there is no reason to disregard a more solid view merely on the basis that most historians have followed the narration of Shawwal 1 A.H. Moreover, in actuality, the only reason most historians have given regard to this narration of Waqidi is because it is in greater harmony with the nine-year estimate, which has been mentioned in authentic Ahadith. Hence, a scholar as great as Zarqani, clearly writes that the narration of Shawwal 2 A.H., cannot be accepted because this results in an age which is greater than nine years.[12] However, when the age itself and the narrations which relate to it are under discussion, it is false to assume that a particular narration is correct. Furthermore, as we have mentioned above, to consider the nine-year approximation as being incorrect does not necessarily mean that the narrations which state this are false in themselves. Then it is strange that at another place,[13] ‘Allamah Zarqani himself has given precedence to the statement of Shawwal 2 A.H. In these circumstances, the narration of Shawwal 1 A.H., cannot be considered as being worthy of acceptance in comparison to the narration of Shawwal 2 A.H. The reality appears to be that the Rukhsatanah of Hazrat ‘A’ishahra took place in Shawwal 2 A.H.

Now, when the date of birth and date of the Rukhsatanah have been determined, it is no difficult task to deduce an age. This remains to be a basic question of mathematics, which can be calculated even by a child. Hazrat ‘A’ ishahra was born in the beginning of 4 Nabawi and the migration of the Holy Prophetsa took place in Rabi‘ul-Awwal 14 Nabawi.[14] In this manner, up until the migration, the age of Hazrat ‘A’ishahra proves to be a few months over ten years. After the migration, which took place in Rabi‘ul-Awwal 1 A.H., up until Shawwal 2 A.H., when the Rukhsatanah of Hazrat ‘A’ishahra took place, there is a period which equates to a little under two years. By adding both of these periods together, we acquire the very same result of twelve years, which is exactly what we stated in the beginning. According to Ibni Sa‘d if the Rukhsatanah is accepted as having taken place in the first year of migration, even still this period equals eleven years and not nine or ten years. This is a mathematical calculation in comparison to which no approximate guess can be accepted.

The question which now remains is why Hazrat ‘A’ishahra has related her own age as being nine years in numerous Ahadith. The answer to this is that we do not label these narrations as being false. In other words, we accept the opinion of Hazrat ‘A’ishahra that she was nine years of age on the occasion of her Rukhsatanah. However, invariably, this view was merely an estimate, not definite. This is nothing strange because any individual can understand that at times, a mistake may be committed by people in estimating ages. Therefore, if the mathematical calculation deduced from the date of birth and date of Rukhsatanah do not result in the age of Hazrat ‘A’ishahra as being nine years, then the narration of nine-years cannot be accepted merely due to an estimate made by Hazrat ‘A’ishahra that she was nine-years of age at the time of her Rukhsatanah. Albeit, if the birth date of Hazrat ‘A’ishahra has been reported to be something other than the beginning of 4 Nabawi in an authentic Hadith, or the date of her Rukhsatanah is established as being something other than Shawwal 2 A.H., then no doubt these narrations would be worthy of acceptance, and the age of Hazrat ‘A’ishahra would be calculated on this basis. However, a mathematical result cannot be rejected merely on the basis of an estimation or idea even though it may have been reported in an authentic Hadith.

This is a fundamental discussion which we have presented at this instance. However, the reality is that even if the narrations which contain these estimates are thoroughly analysed, ultimately, the result proves to be the same as what we have mentioned above, i.e., at the time of her Rukhsatanah, the age of Hazrat ‘A’ishahra was twelve, not nine. In order to understand this, it is important to note that in actuality, Hazrat ‘A’ishahra has not only stated her approximate age at the time of her Rukhsatanah, rather, she has also reported her approximate age at the time of her Nikah along with this as well. Both of these estimates have been recorded in the books of Ahadith and history. As such, the statement of Hazrat ‘A’ishahra has been oft-related that she was six or seven years of age at the time of her Nikah and at the time of her Rukhsatanah she was nine years of age. In some narrations the age at the Rukhsatanah has been reported to be ten years as well. Now according to basic principle, from among these two estimates, we should consider the first estimate, which relates to the time of her Nikah as being more correct. The reason being that this estimate relates to a younger age and a relatively lesser chance of there being an error existing, with respect to an estimate relating to a younger age. Secondly, since this was the very first estimate, it is to be considered as being the actual one, and those estimates which relate to subsequent ages are to be considered as being subordinate to this estimate and not independent estimates. Hence, in the discussion of estimates, the actual foundation must be placed on the first estimate, which relates to the age at the time of the Nikah and in which an age of six or seven years has been mentioned. Now, when we perform a mathematical calculation in order to discern the age at the Rukhsatanah, the same twelve year age is established, not nine or ten years. However, before presenting this mathematical calculation it is necessary to reconcile the mutual discrepancy between six years and seven years. It has already been mentioned that in various narrations, the age at the time of marriage has been recorded as being six years, whereas in other narrations an estimate of seven years has been reported. Both these types of narrations are found in books of Ahadith as well as in books of history. The narration of seven years has been related particularly in Sahih Muslim and Nasa’i,[15] Ibni Hisham,[16] Ibni Sa‘d[17] and Tabari.[18] In contrast, the narration of six years has been related in all these books, with the exception of Sirat Ibni Hisham, and in addition to this, the narration of six years has been related in Bukhari as well. Now we must look to see which narrations are worthy of preference from the two types mentioned above. Any individual who possesses even the slightest knowledge of the Science of Narration would concur that as far as the mere authenticity of a narration is concerned, both types of narrations are absolutely authentic and reliable, and we cannot reject either of them, deeming one to be false. As such, it must be accepted that it was Hazrat ‘A’ishahra herself who mentioned these two varying estimates at different occasions. In other words, at times she has related her age as being six years and at times, seven years; sometimes she has mixed both estimates to state that on the occasion of her marriage, she was six or seven years of age. Hence, in terms of Riwayat,[19] there is no difference whatsoever, but in terms of Dirayat,[20] if one contemplates, the estimate of seven years must be given preference. For it is a general practice that until the year of a person’s age has fully elapsed, the year below is always mentioned, and the time remaining for the completion of the following year is ignored. The next year is only mentioned when it has fully elapsed, or is so close to completion that practically it can be considered as having fully elapsed. Hence, with respect to the age of Hazrat ‘A’ishahra, the mention of six years in certain narrations and seven years in others, categorically demonstrates that on the occasion of her Nikah, the age of Hazrat ‘A’ishahra had passed the six year mark and reached so close to seven, that general expression permitted the use of seven years to describe her age. Due to a very minute time left in her becoming seven years of age, which was almost insignificant, she would refer to herself as being six years, otherwise, she was practically seven years of age. Therefore, it is by this consideration that some historians have altogether abandoned the mention of six years and have only mentioned seven years. For example, Ibni Hisham[21] has not even mentioned six years, and has only alluded to the seven year estimate. In contrast, I have not come across any authentic book of history, which alludes to the six year estimate alone. Then, where the author of Sirat-e-Halabiyyah has referred to the wives of the Holy Prophetsa, he has only mentioned the age of Hazrat ‘A’ishahra as being seven years and has made no mention of six years.[22] Whilst alluding to the Nikah of Hazrat ‘A’ishahra, both ages have been mentioned, but he has clearly written that the narration of seven years is more correct.[23]

In these circumstances, although both types of narrations are correct in terms of Riwayat, but in terms of Dirayat, there can be no room for doubt or uncertainty that at the time of her Nikah, the age of Hazrat ‘A’ishahra was so close to seven, that she was seven years of age, as it were.

Endnotes

  1. Marriage – Refer to glossary for further details. [Publishers]
  2. Abu ‘Umar Yusuf bin ‘Abdillah bin Muhammad, Al-Isti‘abu Fi Ma‘rifatil-Ashab, Vol. 4, ‘A’ishatu bintu Abi Bakris-Siddiq (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 2002), 436.
  3. Abu Muhammad ‘Abdul-Malik bin Hisham, As-Siratun-Nabawiyyah, Dhikru Azwajihisa Ummahatil-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 2001), 891.
  4. Formal announcement of marriage. [Publishers]
  5. Allamah Shihabuddin Al-Qastalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 4, ‘A’ishah Ummul-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 383.
  6. Imam Badruddin Abi Muhammad Mahmud bin Ahmad Al-‘Aini, ‘Umdatul-Qari Sharhu Sahihil-Bukhari, First Edition, Vol. 17, Kitabu Manaqibil-Ansar, Babu Tazwijin-Nabiyyi Sa ‘A’ishata, Hadith No. 3894 (Beirut, Lebanon: Daru Ihya’it-Turathil-‘Arabi, 2003), 50.
  7. Muhammad bin Sa‘d, At-Tabaqatul-Kubra, First Edition, Vol. 8, Dhikru Azwaji Rasulillahisa/‘A’ishata bintu Abi Bakris-Siddiq (Beirut, Lebanon: Daru Ihya’it-Turathil-‘Arabi, 1996), 283.
  8. Muhammad bin Sa‘d, At-Tabaqatul-Kubra, First Edition, Vol. 8, Dhikru Azwaji Rasulillahisa/‘A’ishata bintu Abi Bakris-Siddiq (Beirut, Lebanon: Daru Ihya’it-Turathil-‘Arabi, 1996), 271.
  9. Al-Imam Shihabuddin Abul-Fadl Ahmad bin Hajar Al-‘Asqalani, Tahzibut-Tahzib, First Edition, Vol. 7, Muhammad bin ‘Umar bin Al-Waqidi (Hyderabad, Dakkan: Da’iratul-Ma‘arifin-NizamiyyatilKa’inah, 1326 A.H.), 366-368.
  10. * Allamah Shihabuddin Al-Qustalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 2, Dhikrul-Mu’akhati Bainas-Sahabati Ridwanullahi ‘Alaihim Ajma‘in (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 194.

* Allamah Shihabuddin Al-Qustalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 4, ‘A’ishah Ummul-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 383.

* Imam Badruddin Abi Muhammad Mahmud bin Ahmad Al-‘Aini, ‘Umdatul-Qari Sharhu Sahihil-Bukhari, First Edition, Vol. 17, Kitabu Manaqibil-Ansar, Babu Tazwijin-Nabi Sa ‘A’ishah, Hadith No. 3896 (Beirut, Lebanon: Daru Ihya’it-Turathil-‘Arabi, 2003), 51.

* Husain bin Muhammad bin Hasan, Tarikhul-Khamis Fi Ahwali Anfasi Nafis, Vol. 1, Bina’uhusa Bi-‘A’ishah, Mu’assasatu Sha‘ban (Beirut), 357.

  1. Allamah Shihabuddin Al-Qustalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 4, ‘A’ishah Ummul-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 382-383.
  2. Allamah Shihabuddin Al-Qustalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 4, ‘A’ishah Ummul-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 382-383.
  3. * Allamah Shihabuddin Al-Qustalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 2, Dhikru Tazwiji ‘Aliyyin Bi-Fatimah Radiyallahu ‘Anhuma (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 357-358.

* Allamah Shihabuddin Al-Qustalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 4, Fi Dhikri Auladihil-Kiram (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 333.

  1. * Abu Ja‘far Muhammad bin Jarir At-Tabari, Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), Second Edition, Vol. 3, Dhikrul-Waqtilladhi ‘Umila Fihit-Tarikh (Beirut, Lebanon: Darul-Fikr, 2002), 5.

* Husain bin Muhammad bin Hasan, Tarikhul-Khamis Fi Ahwali Anfasi Nafis, Vol. 1, Al-Mautinul-Awwalu Fi Waqa’i‘is-Sanatil-Ula Minal-Hijrah, Mu’assasatu Sha‘ban (Beirut), 322.

  1. Allamah Shihabuddin Al-Qastalani, Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, First Edition, Vol. 4, ‘A’ishah Ummul-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 1996), 383.
  2. Abu Muhammad ‘Abdul-Malik bin Hisham, As-Siratun-Nabawiyyah, Dhikru Azwajihisa Ummahatil-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 2001), 891.
  3. Muhammad bin Sa‘d, At-Tabaqatul-Kubra, First Edition, Vol. 8, Dhikru Azwaji Rasulillahisa/‘A’ishata bintu Abi Bakris-Siddiq (Beirut, Lebanon: Daru Ihya’it-Turathil-‘Arabi, 1996), 272.
  4. Abu Ja‘far Muhammad bin Jarir At-Tabari, Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), Second Edition, Vol. 3, Dhikru Ma Kana Minal-Umuril-Madhkurati Fi Awwali Sanatin Minal-Hijrah/Khutbatu Rasulillahisa Fi Awwali Jumu‘ah (Beirut, Lebanon: Darul-Fikr, 2002), 9.
  5. Narration. [Publishers]
  6. Rationalisation. [Publishers]
  7. Abu Muhammad ‘Abdul-Malik bin Hisham, As-Siratun-Nabawiyyah, First Edition, Dhikru Azwajihisa Ummahatil-Mu’minin (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 2001), 891.
  8. ‘Allamah Abul-Farj Nuruddin ‘Ali bin Ibrahim bin Ahmad Al-Halabiyy, As-Siratul-Halabiyyah (Insanul-‘Uyuni Fi Siratil-Amini Wal-Ma’mun), First Edition, Vol. 3, Babu Dhikri Azwajihi Wa Sararihisa (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 2002).
  9. ‘Allamah Abul-Farj Nuruddin ‘Ali bin Ibrahim bin Ahmad Al-Halabiyy, As-Siratul-Halabiyyah (Insanul-‘Uyuni Fi Siratil-Amini Wal-Ma’mun), First Edition, Vol. 1, Babu Dhikri Wafati ‘Ammihi Abi Talibin Wa Zaujatihisa Khadijah (Beirut, Lebanon: Darul-Kutubil-‘Ilmiyyah, 2002), 491.

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