aisha not 20 years old at marriage - refuting weak sources

8/8/2019 Aisha Not 20 Years Old At Marriage - Refuting Weak Sources

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By the name of Allah, the Exalted from defaults, theone who guides whoever He wishes and misguide

whoever He wishes, I begin while completely relyingon Allah

It reached our ears recently a new filthy attempt to spread doubts aboutAisha's (اهاضرأ و انع ل يضر ) age at the time she was engaged and marriedto the best of man kind; our beloved prophet ( مسو ع ل ىص ). This issuewas put before scholars and knowledge students who advised to neglect andnot to be given attention because it is a waste of time. However,unfortunately, this new form of attack started to find its echo in hearts of some laypeople amongst Muslims due to their lack of knowledge. Yet, whatis most sad is seeing some of those who are considered by laymen as people

with knowledge taking the stand to advocate such false claimed doubts!!Thus, I allowed myself, after praying istikhara to write a rebuttal to this falseaccusation to clarify for laypeople Muslims this matter. Yet, why would notthat happen while we are getting closer to the Hour establishment:

Abu Huraira narrated the prophet ( ملس و هيلع ا ىلص ) said: “ In the endof the time there will be liars and fabricators who will report tales andstories that neither you or your fathers have never heard . Be cautiousof those so that they do not misguide you or tempt you” [Saheeh IbnHabban: 6766]

I must admit that my real motive for writing this refutation is because thisnew attack was presented as an innocent way for seeking the truth while it isin reality aims to target one of the sources of Islam in which Muslims relyon to take their religion from; Sunnah. This is another attempt that aspiresto plant doubts in Muslims’ hearts about the authenticity of Sahih Bukhariand Sahih Muslim, which the Ummah agreed on them as being the mostauthentic books after the Quran, as well as a way to put down from the statusof our respectable scholars who dedicated all their lives for the sake of

Allah.

It is necessary, for every Muslim, to know that Hadiths verification is done by known respectable scholars who went through hardship and spent all their lives studying and learning to purify the Sunnah from fabrications andweakness. Therefore, the authenticity of Sahih Bukhari and Sahih Muslimwere concluded after careful examination to the context and chain of narrators, which was conducted by respectable known scholars of Hadiths



from past and presence. Yet, it is sad and unfortunate to find some Muslimsnot only advocate this groundless notion but also brag about it as if theyinvented a rocket or as if they brought any benefit to this Ummah!!

I present before your hands in this article a detailed refutation to this falseaccusation in which I referred to authentic sources as well as the same used

sources by the opponent who brought up this false accusation.

I seek only Allah’s reward and pleasure in this work, which I would not havedone without Allah’s assistance and guidance. I ask Allah to let these words,which I wrote defending the Sunnah and our beloved mother, to be myshield from hell-fire in the judgment day and a reason to forgive all my pastsins.

I hereby, declare if what I said is correct then it is from Allah and what iswrong then it is from me and the Shaytan

It is a matter of fact that enemies of Islam are working so hard to spreadtheir beliefs amongst others by all means. Yet, their realization that their

beliefs are weak and easily to be refuted, due to its reliance on superstition,myths and illogical sense therefore cannot be used to convince others with,led them to either use materialistic means ( money, women, fame, power andetc) or start attacking others’ beliefs to show what they believe is correct!!!

Yet, Allah says to them :{ Fain would they put out the light of Allah with their mouths, but Allah disdaineth (aught) save that He shall perfect His light, however muchthe disbelievers are averse} [Sura Al-Tawbah’: Verse 32] and to ensure the believersand frustrate the disbelievers and the hypocrites He promised in NobleQuran: “Lo! We, even We, reveal the Quran, and lo! We verily are its Guardian} [Al-Hijr: Verse 9],



Introduction:

Before I start I want the reader to keep in mind the following important

points:

1. The false accusation is based on History books that contain somevarious stories that lack authenticity, as declared by authorsthemselves, which is normal to find in History books. Let review anexample of what history books authors say:

Tabari said in the introduction of his treatise on Islamic History: "I herebytestify that news and stories that readers may find strange or false,unbelievable or awkward or inaccurate were in fact what I heard from otherswhich upon I stated in my book as they were without direct or indirectinterference. Thus, I declare no responsibility upon them" [Tareekh At-Tabari: 1/8]

2. Historians tend to mention all news whether it is weird, fabricated or strange in their books without verification of the authenticity of suchnews. This has always been the methodology of historians as their jobis limited to narrate what they hear and in some cases they clarify or leave the examination to others who come after.

3. Most of the time such news that is mentioned in History books do nothave chain of narrators

4. Acknowledged evidences have to be authentic and examined in twoways: chain of narrators and the context of the narration. Otherwise,they will be disregarded

5. In case a narration is mentioned in History books that has noauthenticity or cannot be examined due to the lack of chain of narrators while an authentic narration is mentioned appose to it thenauthentic narrations overpower because we do not give up certaintyfor the sake of doubts.

6. I case a narration is mentioned in History books that has no chain of narration or not being examined by anyone while there is no other narration appose to it then we cannot accept it because such narrationwill only provide a possibility and assumption.



Doubt 1

To begin with, I think it is the responsibility of all those who believe thatmarrying a girl as young as nine years old was an accepted norm of the Arabculture, to provide at least a few examples to substantiate their point of view.

Refutation:

I say this argument is too weak for two reasons:

First: the structure of the argument is misleading because the opponentsuggests the age as the key word for his argument while they key word must

be puberty. Aisha (may Allah be pleased with her) at the age of nine reached puberty, as agreed on by the Ummah, which makes her no less than anyother woman.

Second: The opponent asks us to provide evidences to support that this normis accepted while, as a matter of fact, it is his responsibility to provideevidences to support his opinion since he is the one who apposes us.

Nevertheless, for argument sake, I will accept to provide evidences that prove that such norm was accepted, known and recognized by Arabs:

Imam Al-Shafi’e said: “During my stay in Yemen I have come acrossgirls at the age of nine whom menstruated so often” [Siyar A’lam Al-Nubala’: 10/91]

Imam Al-Bayhaqi narrated that Imam Al-Shafi’e said: “I have seen inthe city of Sana’a a grandmother while she was twenty one. Shemenstruated at the age of nine and gave birth at the age of 10” [SunanAl-Bayhaqi Al-Kubra: 1/319]

Ibn Al-Jawzi narrated similar stories from Ibn U’qail and U’bad Al-Mahlby [ Tahqeeq Fi Ahadith Al-Khilaf: 2/267]



Doubt 2:

Most of these narratives are reported only by Hisham ibn `urwah reporting

on the authority of his father. An event as well known as the one beingreported should logically have been reported by more people than just one,two or three.

Refutation:

This is another fragile argument that shows the opponent has no knowledgein Hadith or its science. Furthermore, it indicates that he copied and paste

without even knowing what is written in this argumentFirst: The Hadith that reports the age of Aisha (may Allah be pleased withher) to be nine at time she got married, has been narrated by other narratorsas it follows:

i. Sunan Abi Dawd:

Obaid Allah Bin Moa'ath told us that His father told him that Muhammad(Ibn Umro) told him that Yahya (Ibn Abd Al-Rahman Bin hatib) narrated

saying that Aisha said: [4937]

ii. Sunan Al-Bayhaqi Al-Kubra:

Abu Abdullah alhafith – Abu Abdullah Muhammad Bin ya’qoub – abu ja’far Muhammad bin Alhajjaj al waraq – Yahiya bin Yahiya – Abu Mu’awyya – Al-a’mash – al aswad – Aisha [13437]

iii. Al-Musatdrak A’la Al-Saheeh

Ahmad bin Obaid bin Ibrahim Al-Asdi – Ibrahim bin Al-Hussein bin Daizel – Abdula’la bin Mos-har – Abdullah bin Abdulrahman bin Yazeed bin Jabir –Yazeed bin Jabir – Jabir [6714]



iv. Al-Mo’jam Al-Kabeer of Al-Tabarani:

Mohammad bin Mousa bin Hamad ALbarbari – Abdulrahman bin saleh Al-Azdi – yahya bin Adam- shareek – Abi Ishaaq – Abi obiada – Abdullah[10279]

Muhammad Bin Abdullah Alhadrami – Sa’ed bin Amro Al-Sha’athi – A’bthar bin Alwasim – Mutraf – Abu Ishaaq – Abu Ubaida – Aisha [53]

Mohammad bin Ja’far bin ai’n Albaghdadi - Ahmad bin al-miqdam – Zuhair bin Ala’la Alqaisi - Saied bin Abi o’roba – Qutada [40]

Muhammad bin Abdullah Alhadrami – alhassan bin sahal Alhannat -Muahmmad bin Al-Hassan Al-asdi – sufyan – sa’d bin ibrahim – AlQasim

bin Muhammad – Aisha [52]

Muhammad bin Abdullah Alhadrami - Abdullah bin Omar bin Abban - abuOsama – Al-Ajla’e – Abi Maleekah [62]

v. Musand Ahmad Bin Hanbal

Abdullah – His father – Abu Moa’awyya - Al-A’mash – Ibrahim – Alaswad – Aisha [24198]

vi. Sunan Al-Nisaie:

Ahmad Bin Sa’d Bin Al-hakam Bin Abi Maryam – his uncle – Yahya BinAyub – I’mara bin Ghazya – Muhammad bin Ibrahim – Abu Salamah BinAbdulrahman – Aisha [3379]

Qutaibah – A'bthar – Mitrif – Abu Ishaaq – Abu U'baida – Aisha [3257]

Muhammad bin Al'A'laa and Ahmad bin Harb – Abu Mua'wiyya – Al-A'amash – Ibrahim – Al-aswad – Aisha [3258]



Thus, we can obviously conclude that this Hadith has been narrated by other companions and from other authentic ways other than Hisham Bin U'rwah.In addition, one of the narration in Musnad Ahmad from the way of Hishamis been narrated by narrators who are not from Iraq.

Second: The opponent seems to criticize the narrations made by Hisham

Bin U’rwa in Iraq! It is clear and obvious the subjectivity of the opponent ashe was picking up misleading statements to support his stand. Furthermore,this showed the tremendous lack of knowledge about the science of theHadith.

Here is the opinion of scholars in regards Hisham Bin U’rwa:

Scholars said about Hisham Bin U’rwah the following:

Al-I’jli: He is Thiqa ( trust worthy)

Muhammad bin sa’d: He is thiqa who narrated a lot of Hadiths and heis Hujja

Abu Hatem: He is thiqa and Imam in Hadith

Ya’qub Bin Shayba: He is firm in what he memorizes and thiqa. Noone denied any of his Hadiths until he went to Iraq where he started tonarrate Hadiths from his father while in fact he heard these Hadiths

from others who heard from his father.

Abdulrahman bin Khirasj: Malik was not happy with him however Hisham is honest and his narration is considered amongst theauthentic Hadiths. I was advised that Malik did not like him becauseof his Hadiths to the people of Iraq. He went to Kufa three times oncehe says my father told me that he heard Aisha then next time henarrates the same Hadith saying my father told me that Aisha and thethird time he says my father narrated that Aisha.

Ibn Habban: mentioned him in his Thiqaat book

Let's pay attention to the following points:

Scholars of Hadith accredited Hisham Bin U’rwa while, still, recognizinghis “Tadlees” in some of the Hadiths he narrated in Iraq. Yet, this did notlead to reject all his Hadiths he narrated in Iraq.



Scholars' criticism was limited only to some Hadiths he narrated in Iraq,which scholars recognized due to the fact that he used to phrase how heheard the Hadith in different ways. This was obvious for scholars of Hadith because one time he mention a Hadith as if he heard it directlyfrom his father then he says the same Hadith as if he heard it from one

who heard his Father and so on. Thus, Scholars only excluded these typesof Hadith and accepted the rest that have no defaults.

As a result, we can easily know that early scholars conducted carefulanticipation, in depth. This anticipation was never opposed by anyscholar of Hadith especially in this Hadith about the age of Aisha!!Furthermore, there is no one single scholar of Hadith who said to rejectall Hisham Bin U’rwa’s Hadiths.



Doubt 3:

According to the generally accepted tradition, Ayesha (ra) was born abouteight years before Hijrah. But according to another narrative in Bukhari

(kitabu'l-tafseer ) Ayesha (ra) is reported to have said that at the time Surah

Al-Qamar , the 54th chapter of the Qur'an, was revealed, "I was a younggirl". The 54th surah of the Qur'an was revealed nine years before Hijrah.According to this tradition, Ayesha (ra) had not only been born before therevelation of the referred surah, but was actually a young girl ( jariyah), notan infant ( sibyah) at that time.

Refutation:

This argument is as the ones before; weak and misleading for the followingreasons:

First: The Hadith – which I will quote for you- is been wrongly translated in

a way to mislead the readers; so here is the Hadith and you can judge:

Volume 6, Book 60, Number 399: Click Here

Narrated Yusuf bin Mahik:

I was in the house of 'Aisha, the mother of the Believers. She said, "Thisrevelation: "Nay, but the Hour is their appointed time (for their fullrecompense); and the Hour will be more previous and most bitter." (54.46)was revealed to Muhammad at Mecca while I was a playful little girl

(Jariyyah)."As it is obvious from the Hadith, Aisha only said that she witnessed oneverse revelation from that Sura while she was young at Mecca!! I am notsure where did the opponent bring the notion that she witnessed therevelation of the whole Sura!!!! Yet, I will leave that to the reader to judgesince the Hadith is clear but all I can say it is nothing but self desire andShaytaan deception.

http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/060.sbt.html

http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/060.sbt.html



In addition, it is important to remind you with the fact that verses of eachSura are normally revealed on stages. That is why, in regards this Sura,Muqatil said that it is all revealed in Mecca except three verses [Fat-h Al-Qadeer] although the majority opinion recognize all verses of this Sura wererevealed at Mecca.

Second: which authentic narration the opponent relies on that says this Sura,in general, was revealed nine years before Hijra? Keeping in mind thefollowing:

a. Verses are revealed on long period of time, bit by bit.

b. An existing opinion declares that some verses of this Sura wererevealed at Medina

c. There is no proof on the date of this Sura revelation anyway.

Thus, the opponent is demanded to bring forward an evidence to prove that particular verse which Aisha narrated she witnessed at Mecca was revealed 9years before Hijra!!!

Third: This verse was revealed after the Islam of Omar based on thefollowing Hadith:

Abu Huraira Narrated: the verse {the hosts will all be routed and will turn and flee}

[54:45] was revealed to the prophet while he was in Mecca, which uponUmar said: O prophet of Allah which hosts? And that was before the battleof badr. [Al-Mu’jam Alwasat by Al-Tabarani : Hadith Number 9121;9/58].

Now, knowing that Omar embraced Islam 4 years before Hijra makes theage of Aisha at time hearing that verse not less than four or five years old.This is supported by the fact that she was born after the 4 or 5 year of the

beginning of revelation as agreed on by [Al-Isaba Fi Tamyeez Alsahabah:11457: 8/16 ] and [ U’yoon Alathar by Ibn Sayyed Alnaas: 2/395]

Yet, let me put in your hand the biography of Aisha as proven fromauthentic books:

She was born on the 4th or the 5th year after the beginning of the revelation tothe prophet Muhammad and was engaged two or three years pre Hijra timeat the age of 6. She got married on the age of 9 after reaching age of puberty[tahtheeb alkamal by Almizzi: 35/227]. She passed away in 57th or 58th



after Hijra at the age of 65 [ Tahtheeb Al-Tahtheeb: 12/436] and [U’oonAl-Athar: 2/395]

Al-Zarkali said in his book (Al-A’laam: 3/240) she was born 9 years beforeHijra and died on 58 H.

Doubt 4:

According to a number of narratives, Ayesha (ra) accompanied the Muslimsin the battle of Badr and Uhud . Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take

part in the battle of Uhud . All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearlyindicate that she was not nine or ten years old at that time. After all, womenused to accompany men to the battle fields to help them, not to be a burdenon them.

Refutation:

The opponent conclusions and interpretations indicate two things surely;lack of Arabic language and lack of knowledge about fiqh and Hadith and itssciences, for the following reasons:

1. The authentic Hadith, which is referred to, by the opponent, states the

following:

Narrated By Ibn 'Umar: Allah's Apostle called me to present myself infront of him or the eve of the battle of Uhud, while I was Fourteen yearsof age at that time, and he did not allow me to take part in that battle, buthe called me in front of him on the eve of the battle of the Trench when Iwas fifteen years old, and he allowed me (to join the battle)." Nafi' said,"I went to 'Umar bin 'Abdul Aziz who was Caliph at that time and relatedthe above narration to him, He said, "This age (fifteen) is the limitbetween childhood and manhood," and wrote to his governors to givesalaries to those who reached the age of fifteen. [Sahih Bukhari: 2521]

a. Imam Al-Nawawi put this Hadith under the title “the age of puberty”then he said: “it is the age at which boys become fighters and take thesame ruling as men” [ Sharh Saheeh Muslim: 12/13]



2) The age of Asmaa which was narrated only by Hisham Bin U’rwa, whomthe opponent rejected his Narrated Hadiths in Iraq. The chain of narrators inwhich the age of Asmaa was mentioned, have narrators from Iraq. Yet, wesee the opponent here accepting his narration since it suits his self-desire.Anyway, I will accept the narration and agree that the age of Asmaa was 100when she passed away, although Historians when they mention this age they

put it as it was said this and that.

This will not prove anything about the age of Aisha because this argumentwas based on the narration of Ibn Abi Al-Zinaad which we refuted

previously due to its obvious weakness.

As a result, I would like to put before the opponent some question that I ask him to answer since the opponent mentioned in his argument that mosthistorians agrees on this info!!!!

a) Where in these books, which the opponent quoted from, historiansever said that they agree to that?

b) Does collecting a story in a history book means that the author agreesto it? Surely, not

c) Can the opponent name some of those who apposed this opinion sincehe mentioned that most of historians agree on that!!! ( Keep in mind:Historians never said they agree to that at all)

d) The books from which the opponent quoted his evidences containmany other narrations that refute and oppose his notion. So why didhe considered what he quoted and rejected the rest!!! Although, whathe rejected are agreed on and proven by authentic Hadiths!!



Doubt 6:

Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra)reports that Abu Bakr had four children and all four were born during the

Jahiliyyah -- the pre Islamic period. Obviously, if Ayesha (ra) was born inthe period of jahiliyyah, she could not have been less than 14 years in 1 AH-- the time she most likely got married.

Refutation

The opponent seems, once again, trying to mislead the readers by twistingthe words and wrongly translate the words of Imam Tabari to suit his

purpose. In addition it shows that the opponent has no simple understandingto the Arabic language!!

I put before your hand the full quotation from Tabary History book:

Tabari says in his treatise on Islamic History: “Ali Bin Muhammad narrated

that someone told him as well as his Shaikhs that Abu Bakr got marriedduring the pre Islamic period to Qatelah …who gave birth to Abdullah andAsma’a. He got married, during the pre Islamic period, to Um Roman aswell…who gave birth to Aisha and Abdurrahman…So all four children weredelivered by those two wives who we mentioned that he married during the

pre Islamic period.” [Tarikh Al-tabari: 2/351] and [tareekh Al-Rusul waalmolook: 2/218]

1. Tabari never said that those four children were born during period of jahiliyyah at all. He said that the two wives, which he named, weremarried to Abu bakr at time of Jahilyya

2. Tabari never mentioned a year of birth of any of the children or a year in which Abu Bakr got married to these two wives.

3. There are no chains of narrators to this story at all.



Doubt 7

According to Ibn Hisham, the historian, Ayesha (ra) accepted Islamquite some time before `umar ibn al-Khattab (ra). This shows thatAyesha (ra) accepted Islam during the first year of Islam. While, if thenarrative of Ayesha's (ra) marriage at seven years of age is held to betrue, Ayesha (ra) should not have been born during the first year of Islam. According to Ibn Hisham, Ayesha (ra) was the 20th or the 21st

person to enter into the folds of Islam ( Al-Sirah al-Nabawiyyah, Ibn

Hisham, Vol 1, Pg 227 - 234, Arabic, Maktabah al-Riyadh al-

hadithah, Al-Riyadh) While `umar ibn al-khattab was preceded by

forty individuals ( Al-Sirah al-Nabawiyyah , Ibn Hisham, Vol 1, Pg295, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh).

Refutation

This argument is based only on one point: The year in which Umar Bin Al-Khattab embraced Islam

This argument is not only fragile as the ones before but also misleading for the following facts:

Umar bin alkhattab embraced Islam on the 9th year after the beginning of revelation to the prophet Muhammad ( ى ص ). Here is the proofل ع و سم from same source the opponent used as well other sources:

Ibn Sa'd said: " Muhammad Bin Umar told us that Osama bin zaid binAslam told him that his father told him that his grandfather told him:" Iheard Umar Bin Alkhattab said: I was born 4 years before the great Fujjar

incident . He entered Islam in the 6th year after the message while he was 26years old. His grandfather said as well: Abdullah bin Umar used to say: myfather (Umar) entered Islam while I was at the age of 6."[Al-Tabaqat Al-Kubra: 3/250]

Ibn Ishaaq said:” Umar bin AQl-khattab entered Islam after Muslimsimmigrated to Habasha” [Seerah Nabawya by Ibn Katheer: 2/32] [Seerah by



Ibn Hisham 2/193]. This simple fact refutes opinion that says that Umar wasthe fortieth who entered Islam because Muslims who immigrated to Habashawere more than 80. [ Seera Ibn Hisham: 2/193]Abdullah bin Umar, narrated the incident when Umar bin Alkhattab declaredhis Islam in public which upon he fought Quraish in front the Ka’ba bysaying that he was (ghulam (boy) who can judge reasonably). [ Seera Ibn

Hisham: 2/193] and [Seerah Nabawyya by Ibn Katheer: 239]

Let's pay attention to the dates in the above quotations:

First quotation:

Abdullah bin Umar age at time Umar embraced Islam was 6.

Date when Umar embraced Islam is year 6 after the revelation to the prophet.

Second quotation:

Umar embraced Islam after first Immigration to Habasha

Third quotation:

Abdullah bin Umar states that his father embraced Islam while he was ayoung boy who can make some reasoning (ghulam; under age of 9).

From this we can conclude the date of Umar's Islam according to Abdullah bin Umar; his son age. It is stated in authentic Hadith, which we referred to previously, that Abdullah bin Umar age at Uhud battle time was 14 yearsold. We know, as well, that Uhud battle was in the 3rd or 4th year after Hijraand we know that the prophet stayed 13 years in Mecca after the moment he

became a messenger. Thus, based on these dates, Umar bin A-khattabembraced Islam in the 9th year after the revelation to the prophet. Thefollowing is a History Time line to demonstrate the events:

P R E H I J R A P E R I O D A F T E R H I J R A P E R I O D

5…………..……9……….…..….H (13)……….2………………..3………4* * * * ** * * Uhud battle* * * * ** Abdullah's age 6 * Abdullah's age 14* * *



* Umar's Islam ** *

Aish'a Born Aish'a Marriage

Doubt 8According to a narrative reported by Ahmad ibn Hanbal , after thedeath of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh)advising him to marry again, the Prophet (pbuh) asked her regardingthe choices she had in her mind. Khaulah said: "You can marry avirgin (bikr ) or a woman who has already been married (thayyib)".When the Prophet (pbuh) asked about who the virgin was, Khaulah

proposed Ayesha's (ra) 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, andobviously a nine year old is not a "lady".

Refutation:

It is arrogant and foolish to bring such argument that anyone with basic

Arabic language can easily refute and reply to. The way the opponent phrases represents an underestimating to people's mind as well as deceivingway to show that he has knowledge about what he is referring to while hehas no clue at all about it. Yet, what to expect when people copy and pasteothers words!!!

This argument is based on the word (Bikr) and ( Jariyah), so here are somewhat this word mean:

Bikr of females are the ones who never had copulation. Bikr means as wellthe first born child whether it is male or female [Al-Muheet Fi Al-Lugha:2/49]

Bikr is a Jaryyah who is virgin and Bikr of women is the one who never hadcopulation with a man [Lisan Al-A’rab: 4/76]



It is known to everyone that every young girl is called Jaryyah so the wordJarryya is related to age. However, the word Bikr is a descriptive word tofemales who are virgins whether they are old or young. In addition, Khawlaquestion means whether the prophet wishes to marry someone who never married before or someone who has got married previously.

Doubt 9According to Ibn Hajar , Fatimah (ra) was five years older thanAyesha (ra). Fatimah (ra) is reported to have been born when theProphet (pbuh) was 35 years old. Thus, even if this information istaken to be correct, Ayesha (ra) could by no means be less than 14years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

Ibn Hajar 's original statement, its translation and reference follows: i.e.

Fatimah (ra) was born at the time the Ka`bah was rebuilt, when the Prophet(pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha(ra). ( Al-isabah fi tamyizi'l-sahabah, Ibn Hajar al-Asqalani, Vol 4, Pg 377,Arabic, Maktabatu'l-Riyadh al-haditha, al-Riyadh, 1978)

Refutation:

It is very important to have objectivity when history is discussed, which, the

opponent seems not to have due to his prejudgment statements and hisdesperation to find whatever can be in support to his point of view. The usedreference in the opponent's argument has been cut in a misleading way!!

Here are the bits, which the opponent completely neglected because it standsagainst his argument

Ibn hajar said just before the quotation: " it is been a matter of difference of opinion about the year fatima was born". Then he added just after the

quotation: “Abu Umar narrated that Ubaid Allah bin Muhammad binSuliman Bin Ja’far Alhashemi said : Fatima was born when the prophet's agewas 41 and her birth was before the time when prophet to receive revelationin short time, a year or more and she is younger than Aisha with 5 years. Aligot married to her bingeing of Muharram 2 H after Aisha in 4 months and ithas been narrated other opinions as well."

aisha not 20 years old at marriage - refuting weak sources

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