By I. AhmadƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Age: A response to the allegation that Ayesha was 6 or 9 when her marriage was consummated with Prophet Muhammad

ƒÆ’-¡ƒ”š‚ The vitriolic anti-Islam film, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Innocence of MuslimsƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ has caused quite a worldwide uproar. Still, Innocence of Muslims makes numerous vile accusations against Islam and its Noble Prophet Muhammad (PBUH). One of these allegations is that the Prophet (PBUH) married Ayesha (r.a.) when she was underage.ƒÆ’-¡ƒ”š‚  The allegations levied against both Prophet Muhammad (PBUH) and Ayesha (r.a.) are meritless and based wholly on ignorance.ƒÆ’-¡ƒ”š‚ The below evidence shows that far from being 6 or 9, Ayesha was likely 15-16 at the time of her consenting marriage, or as old as 18-20. Some scholars assert that she was actually only 12. Even if Hazrat Ayesha (r.a.) was only 12 at the time of her marriage and consummation, this should not be a cause for alarm for the clear reasons mentioned below.

ƒÆ’-¡ƒ”š‚ The Catholic Encyclopedia says Mary Mother of Jesus (peace be on him) was 11 (and Joseph was 90) upon their marriage. [The Catholic Encyclopedia: An International Reference of Work on the Constitution, Doctrine, Dicipline, and History of the Catholic Church, New York Robert Appleton Company, Vol. VIII, Pg. 505].ƒÆ’-¡ƒ”š‚ Yet, we do not hear anti-Islam elements raise objection to this recorded fact of history. If Ayesha (rz), even at age 12, was too young to be married, then certainly Mary Mother of Jesus was too young. Likewise, if Prophet Muhammad (sa) at the age of 53 was too old to marry Ayesha, then Joseph at age 90 was certainly too old. Yet, such objections do not exist, demonstrating the double standard anti-Islam individuals assert against Muslims.

ƒÆ’-¡ƒ”š‚ The law of the Talmud holds that a woman is of marriable age when she is 12 yrs and 6 months old and ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Marrying off oneƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s daughter as soon after she reaches adulthood as possible, even to oneƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Slave.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ƒÆ’-¡ƒ”š‚ Talmud, Pesachim 113a].ƒÆ’-¡ƒ”š‚ Hasidic Jews still practice this tradition that spans back thousands of years. In fact, the Talmud presents some shocking guidance on marriage, also stating, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husbandƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s brother cohabits with her, she becomes his.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ [Talmud, Sanhedrin 55b].

Again, no objections are known from anti-Islam individuals to this practice, once again demonstrating the double standard.ƒÆ’-¡ƒ”š‚ Historically speaking, Jews, Christians, and Muslims each held a social construct that permitted a person to be married at what our society considers young.

ƒÆ’-¡ƒ”š‚ But, recognizing that things like life expectancy and social behavior were much different than they are now, two individuals in their pre or early teens marrying was not at all obscure. This is a fact that Jews, Christians, and Muslims each demonstrated. Most importantly, the concept of social construct must be reiterated. It was not just ancient Jews, Christians, and Muslims that recognized earlier teens or younger as acceptable ages for marriage. This is a concept that permeated among Western societies until only very recently, as explained next.

ƒÆ’-¡ƒ”š‚ For centuries in Scotland, the age of consent for girls was 12ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚and parental consent was unnecessary. [G T Bisset-Smith. 1st edition. Edinburgh: William Green & Sons, (1902)].ƒÆ’-¡ƒ”š‚ Only in 1929 was the age raised to 16 for girls. Consider the facts of appropriate ages to marry of American State Laws.ƒÆ’-¡ƒ”š‚ In New Hampshire, the legal age for girls is 13 with parental consent. In Massachusetts, the legal age for girls is 12 with parental consent. In Mississippi, there isƒÆ’-¡ƒ”š‚ no age minimumƒÆ’-¡ƒ”š‚ for girls, as long as there is parental consent. In California, there isƒÆ’-¡ƒ”š‚ no age minimumƒÆ’-¡ƒ”š‚ for girls, as long as there is parental consent. And of course, as we know, Ayesha (r.a.) certainly had parental consent. This information is available at:ƒÆ’-¡ƒ”š‚ http://topics.law.cornell.edu/wex/table_marriage#g

ƒÆ’-¡ƒ”š‚ So the reality is that only recently has social construct decided that 18 is the age of maturity among men and women. Nothing says that 18 is the wrong age, or the right age across all times and places. We can only state that it is the correct age for our time and place, because this is the age we have agreed upon as a society. Thus, in our age, marriage below 18 is either forbidden, or requires certain highly controlled conditions to ensure the rights of the persons under 18 are not usurped. But, to make the jump to accuse Prophet Muhammad (PBUH) of acting inappropriately, simply because our social construct disagrees with a social construct that of American forefathers, ancient Christian and Muslim cultures, and contemporary Hasidic Jewish cultures practiceƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚such a jump is unqualified and meritless.

But so far, we have only demonstrated that if Ayesha (r.a.) was married when she was as young as 11 or 12, history and the American forefathers demonstrate that such a marriage was not out of the norm.

According to the generally accepted tradition,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra) was born about eight years before Hijrah. But according to another narrative inƒÆ’-¡ƒ”š‚ BukhariƒÆ’-¡ƒ”š‚ (Kitaab al-Tafseer)ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra) is reported to have said that at the timeƒÆ’-¡ƒ”š‚ Surah Al-Qamar, the 54th chapter of the QurƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢an , was revealed, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-I was a young girlƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. The 54thƒÆ’-¡ƒ”š‚ SurahƒÆ’-¡ƒ”š‚ of the QurƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢an was revealed nine years beforeƒÆ’-¡ƒ”š‚ Hijrah. According to this tradition,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra) had not only been born before the revelation of the referredƒÆ’-¡ƒ”š‚ surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported byƒÆ’-¡ƒ”š‚ Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives ofƒÆ’-¡ƒ”š‚ Hisham ibn `urwah, why we should not accept this narrative to be more accurate.

ƒÆ’-¡ƒ”š‚ The actual statements referred to in the above paragraph, their translations and their complete references are given below:

AyeshaƒÆ’-¡ƒ”š‚ (r.a.) said: I was a young girl, when verse 46 ofƒÆ’-¡ƒ”š‚ Surah Al-Qamar, [the 54th chapter of the Qur’an ], was revealed. (Sahih Bukhari,ƒÆ’-¡ƒ”š‚ Kitaab al-Tafseer, Arabic,ƒÆ’-¡ƒ”š‚ Bab Qaulihi Bal al-saa`atu Maw`iduhum wa al-sa`atu adhaa wa amarr)

ƒÆ’-¡ƒ”š‚ Ayesha was married after Hijrah (migration). Thus, if she could recall that Chapter 54 was revealed, she must have been at least 3-5 years old, plus the 9 years before hijrah, which places her at 12-14 before Hijrah and at least 14-16 before marriage. This makes it impossible that she was 9.

According to a number of narratives,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a) accompanied the Muslims in the battle ofƒÆ’-¡ƒ”š‚ BadrandƒÆ’-¡ƒ”š‚ Uhud. Furthermore, it is also reported in books ofƒÆ’-¡ƒ”š‚ hadithƒÆ’-¡ƒ”š‚ and history that no one under the age of 15 years was allowed to take part in the battle ofƒÆ’-¡ƒ”š‚ Uhud. All the boys below 15 years of age were sent back.ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) participation in the battle ofƒÆ’-¡ƒ”š‚ BadrƒÆ’-¡ƒ”š‚ andƒÆ’-¡ƒ”š‚ UhudƒÆ’-¡ƒ”š‚ clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them.

ƒÆ’-¡ƒ”š‚ A narrative regardingƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) participation inƒÆ’-¡ƒ”š‚ BadrƒÆ’-¡ƒ”š‚ is given inƒÆ’-¡ƒ”š‚ Muslim,ƒÆ’-¡ƒ”š‚ Kitaab al-jihaad wa al-siyar, Arabic,ƒÆ’-¡ƒ”š‚ Bab karahiyah al-isti`anah fi al-ghazwi bikafir.ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) while narrating the journey toƒÆ’-¡ƒ”š‚ BadrƒÆ’-¡ƒ”š‚ and one of the important events that took place in that journey, says: When we reachedƒÆ’-¡ƒ”š‚ Shajarah. It is quite obvious from these words thatƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) was with the group traveling towardƒÆ’-¡ƒ”š‚ Badr.

ƒÆ’-¡ƒ”š‚ A narrative regardingƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) participation in the battle ofƒÆ’-¡ƒ”š‚ `uhudƒÆ’-¡ƒ”š‚ is given inƒÆ’-¡ƒ”š‚ Bukhari,ƒÆ’-¡ƒ”š‚ Kitaab al-jihaad wa al-siyar, Arabic,ƒÆ’-¡ƒ”š‚ Baab Ghazwi al-nisaa waƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  qitalihinna ma`a al-rijaal.

ƒÆ’-¡ƒ”š‚ AnasƒÆ’-¡ƒ”š‚ reports that On the day ofƒÆ’-¡ƒ”š‚ Uhud, people could not stand their ground around the ProphetƒÆ’-¡ƒ”š‚  (pbuh). [On that day,] I sawƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) andƒÆ’-¡ƒ”š‚ Umm-e-SulaimƒÆ’-¡ƒ”š‚ (r.a.), they had pulled their dress up from their feet [to save them from any hindrance in their movement].ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

ƒÆ’-¡ƒ”š‚ As far as the fact that children below 15 years were sent back and were not allowed to participate in the battle ofƒÆ’-¡ƒ”š‚ `uhud, it is narrated inƒÆ’-¡ƒ”š‚ Bukhari,ƒÆ’-¡ƒ”š‚ Kitaab al-maghaazi,ƒÆ’-¡ƒ”š‚ Baab ghazwah al-khandaq wa hiya al-ahzaab,ƒÆ’-¡ƒ”š‚ Arabic.

ƒÆ’-¡ƒ”š‚ Ibn `umarƒÆ’-¡ƒ”š‚ (ra) states that the ProphetƒÆ’-¡ƒ”š‚  (PBUH) did not permit me to participate inƒÆ’-¡ƒ”š‚ Uhud, as at that time, I was fourteen years old. But on the day ofƒÆ’-¡ƒ”š‚ Khandaq, when I was fifteen years old, the Prophet (PBUH) permitted my participation.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

ƒÆ’-¡ƒ”š‚ This battle took place before AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s marriage to Prophet Muhammad, so now we see that she was at least 15-16 years old.

According to almost all the historiansƒÆ’-¡ƒ”š‚ AsmaƒÆ’-¡ƒ”š‚ (r.a.), the elder sister ofƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra) was ten years older thanƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.). It is reported inƒÆ’-¡ƒ”š‚ Taqreeb al-TehzeebƒÆ’-¡ƒ”š‚ as well asƒÆ’-¡ƒ”š‚ Al-Bidaayah wa al-NihayahƒÆ’-¡ƒ”š‚ that AsmaƒÆ’-¡ƒ”š‚ (ra) died in 73ƒÆ’-¡ƒ”š‚ hijrahƒÆ’-¡ƒ”š‚ when she was 100 years old. Now, obviously ifƒÆ’-¡ƒ”š‚ AsmaƒÆ’-¡ƒ”š‚ (r.a.) was 100 years old in 73ƒÆ’-¡ƒ”š‚ hijrahƒÆ’-¡ƒ”š‚ she should have been 27 or 28 years old at the time ofƒÆ’-¡ƒ”š‚ hijrah. IfƒÆ’-¡ƒ”š‚ AsmaƒÆ’-¡ƒ”š‚ (r.a.) was 27 or 28 years old at the time ofƒÆ’-¡ƒ”š‚ hijrah,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) should have been 17 or 18 years old at that time. Thus,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.), if she got married in 1 AH (afterƒÆ’-¡ƒ”š‚ hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage.

ƒÆ’-¡ƒ”š‚ The relevant references required in this argument are provided below:

For the Difference of AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s (ra) and AsmaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s (ra) Age:

According toƒÆ’-¡ƒ”š‚ Abd al-Rahman ibn abi zannaad:

AsmaƒÆ’-¡ƒ”š‚ (ra) was ten years older thanƒÆ’-¡ƒ”š‚ Ayesha. (Siyar A`laƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢maƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢l-nubalaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢,ƒÆ’-¡ƒ”š‚ Al-Zahabi, Vol. 2, pg. 289, Arabic,ƒÆ’-¡ƒ”š‚ MuƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢assasatuƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢l-risalaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢h, Beirut, 1992)

According toƒÆ’-¡ƒ”š‚ Ibn Kathir:

She [i.e.ƒÆ’-¡ƒ”š‚ Asma] was ten years elder to her sister [i.e.ƒÆ’-¡ƒ”š‚ Ayesha]. (Al-Bidaayah wa al-Nihaayah,ƒÆ’-¡ƒ”š‚ Ibn Kathir, Vol. 8, pg. 371, Arabic,ƒÆ’-¡ƒ”š‚ Dar al-fikr al-`arabiy,ƒÆ’-¡ƒ”š‚ Al-jizah, 1933)

For AsmaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s (ra) Age at Her Death in 73 AH

According toƒÆ’-¡ƒ”š‚ Ibn Kathir:

ƒÆ’-¡ƒ”š‚ She [i.e.ƒÆ’-¡ƒ”š‚ Asma] witnessed the killing of her son during that year [i.e. 73 AH], as we have already mentioned, five days later she herself died, according to other narratives her death was not five but ten or twenty or a few days over twenty or a hundred days later. The most well known narrative is that of hundred days later. At the time of her death, she was 100 years old. (Al-Bidaayah wa al-Nihaayah,ƒÆ’-¡ƒ”š‚ Ibn Kathir, Vol. 8, pg. 372, Arabic,ƒÆ’-¡ƒ”š‚ Dar al-fikr al-`arabiy,ƒÆ’-¡ƒ”š‚ Al-jizah, 1933).

According toƒÆ’-¡ƒ”š‚ Ibn Hajar Al-Asqalaaniy:

She [i.e. Asma (ra)] lived a hundred years and died in 73 or 74 AH.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (Taqreeb al-Tehzeeb,ƒÆ’-¡ƒ”š‚ Ibn Hajar Al-Asqalaaniy, Pg. 654, Arabic,ƒÆ’-¡ƒ”š‚ Bab fi al-nisaa, al-Harf al-alif, Lucknow)

ƒÆ’-¡ƒ”š‚ TabariƒÆ’-¡ƒ”š‚ in his treatise on Islamic history, while mentioningƒÆ’-¡ƒ”š‚ Abu BakrƒÆ’-¡ƒ”š‚ (ra) reports thatƒÆ’-¡ƒ”š‚ Abu BakrƒÆ’-¡ƒ”š‚ had four children and all four were born during theƒÆ’-¡ƒ”š‚ JahiliyyahƒÆ’-¡ƒ”š‚ – the pre-Islamic period. Obviously, ifAyeshaƒÆ’-¡ƒ”š‚ (ra) was born in the period ofƒÆ’-¡ƒ”š‚ jahiliyyah, she could not have been less than 14 years in 1 AH ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” the time she most likely got married.

ƒÆ’-¡ƒ”š‚ According toƒÆ’-¡ƒ”š‚ Ibn Hisham, the historian,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) accepted Islam quite some time beforeƒÆ’-¡ƒ”š‚ `umar ibn al-KhattabƒÆ’-¡ƒ”š‚ (ra). This shows thatƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) accepted Islam during the first year of Islam. While, if the narrative ofƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (ra) marriage at seven years of age is held to be true,ƒÆ’-¡ƒ”š‚ Ayesha (r.a.) should not have been born during the first year of Islam.

ƒÆ’-¡ƒ”š‚ According toƒÆ’-¡ƒ”š‚ Ibn Hisham,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) was the 20th or the 21st person to enter into the folds of Islam (Al-Sirah al-Nabawiyyah,ƒÆ’-¡ƒ”š‚ Ibn Hisham, Vol. 1, Pg. 227 ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” 234, Arabic,ƒÆ’-¡ƒ”š‚ Maktabah al-Riyadh al-hadithah,ƒÆ’-¡ƒ”š‚ Al-Riyadh) WhileƒÆ’-¡ƒ”š‚ `umar ibn al-khattabƒÆ’-¡ƒ”š‚ was preceded by forty individuals (Al-Sirah al-Nabawiyyah,ƒÆ’-¡ƒ”š‚ Ibn Hisham, Vol. 1, Pg. 295, Arabic,ƒÆ’-¡ƒ”š‚ Maktabah al-Riyadh al-hadithah,ƒÆ’-¡ƒ”š‚ Al-Riyadh).

ƒÆ’-¡ƒ”š‚ TabariƒÆ’-¡ƒ”š‚ has also reported that at the timeƒÆ’-¡ƒ”š‚ Abu BakrƒÆ’-¡ƒ”š‚ planned on migrating toƒÆ’-¡ƒ”š‚ HabshahƒÆ’-¡ƒ”š‚ (8 years beforeƒÆ’-¡ƒ”š‚ Hijrah), he went toƒÆ’-¡ƒ”š‚ Mut`amƒÆ’-¡ƒ”š‚ ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” with whose sonƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) was engaged ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” and asked him to takeƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra) in his house as his sonƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s wife.ƒÆ’-¡ƒ”š‚ Mut`amƒÆ’-¡ƒ”š‚ refused, becauseƒÆ’-¡ƒ”š‚ Abu BakrƒÆ’-¡ƒ”š‚ had embraced Islam, and subsequently his son divorcedƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra). Now, ifƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra) was only seven years old at the time of her marriage, she could not have been born at the timeƒÆ’-¡ƒ”š‚ Abu Bakr decided on migrating toƒÆ’-¡ƒ”š‚ Habshah. On the basis of this report it seems only reasonable to assume thatƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) had not only been born 8 years beforeƒÆ’-¡ƒ”š‚ hijrah, but was also a young lady, quite prepared for marriage.

ƒÆ’-¡ƒ”š‚ According to a narrative reported byƒÆ’-¡ƒ”š‚ Ahmad ibn Hanbal, after the death ofƒÆ’-¡ƒ”š‚ KhadijahƒÆ’-¡ƒ”š‚ (r.a.), when KhaulahƒÆ’-¡ƒ”š‚ (r.a.) came to the ProphetƒÆ’-¡ƒ”š‚  (PBUH) advising him to marry again, the Prophet (PBUH) asked her regarding the choices she had in her mind.ƒÆ’-¡ƒ”š‚ KhaulahƒÆ’-¡ƒ”š‚ said: ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-You can marry a virgin (bikr) or a woman who has already been married (thayyib)ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. When the Prophet (PBUH) asked about who the virgin was,ƒÆ’-¡ƒ”š‚ KhaulahƒÆ’-¡ƒ”š‚ proposedƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) name. All those who know the Arabic language, are aware that the word ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-bikrƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ 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 ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-JariyahƒÆ’‚¢ƒ¢-¡‚¬ƒ…-. ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-BikrƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ on the other hand, is used for an unmarried lady, and obviously a nine year old is not a ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-ladyƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚.

The complete reference for this reporting ofƒÆ’-¡ƒ”š‚ Ahmad ibn HanbalƒÆ’-¡ƒ”š‚ is:ƒÆ’-¡ƒ”š‚ Musnad Ahmad ibn Hanbal, Vol 6, Pg 210, Arabic,ƒÆ’-¡ƒ”š‚ Dar Ihya al-turath al-`arabi, Beirut.

ƒÆ’-¡ƒ”š‚ According toƒÆ’-¡ƒ”š‚ Ibn Hajar,ƒÆ’-¡ƒ”š‚ FatimahƒÆ’-¡ƒ”š‚ (r.a.), the daughter of Prophet Muhammad, was five years older thanƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.).ƒÆ’-¡ƒ”š‚ FatimahƒÆ’-¡ƒ”š‚ (ra) is reported to have been born when the Prophet (PBUH) was 35 years old. Thus, even if this information is taken to be correct,ƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (r.a.) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

ƒÆ’-¡ƒ”š‚ Ibn HajarƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s original statement, its translation and reference follows:

FatimahƒÆ’-¡ƒ”š‚ (ra) was born at the time theƒÆ’-¡ƒ”š‚ Kaa`bahƒÆ’-¡ƒ”š‚ was rebuilt, when the ProphetƒÆ’-¡ƒ”š‚  (PBUH) was 35 years oldƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚¦ she (Fatimah) was five years older thatƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ (ra). (Al-Isabah fi Tamyeez al-Sahaabah,ƒÆ’-¡ƒ”š‚ Ibn Hajar al-Asqalaniy, Vol. 4, Pg. 377, Arabic,ƒÆ’-¡ƒ”š‚ Maktabah al-Riyadh al-Haditha,ƒÆ’-¡ƒ”š‚ al-Riyadh, 1978)

ƒÆ’-¡ƒ”š‚ Critics cite thatƒÆ’-¡ƒ”š‚ Tabari, Abu Dawood, and BukhariƒÆ’-¡ƒ”š‚ also saysƒÆ’-¡ƒ”š‚ AyeshaƒÆ’-¡ƒ”š‚ was 9. Such critics miss the point onƒÆ’-¡ƒ”š‚ Hisham ibn `urwah. They are unaware of the fact that each one these traditions, whether it is fromƒÆ’-¡ƒ”š‚ Tabari,ƒÆ’-¡ƒ”š‚ Bukhari,ƒÆ’-¡ƒ”š‚ MuslimƒÆ’-¡ƒ”š‚ orƒÆ’-¡ƒ”š‚ Abu Dawood, is either narrated byƒÆ’-¡ƒ”š‚ Hisham ibn `urwahƒÆ’-¡ƒ”š‚ or is reported to the respective author by or through an Iraqi. Not even a single narrative is free from either of the two problems.

I have quotedƒÆ’-¡ƒ”š‚ Tabari,ƒÆ’-¡ƒ”š‚ BukhariƒÆ’-¡ƒ”š‚ andƒÆ’-¡ƒ”š‚ MuslimƒÆ’-¡ƒ”š‚ to show that even their own information contradicts with the narrative regardingƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) age. Thus, when the narrative ofƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) age is not reliable and when there is information in the same books that contradicts the narrative ofƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s age, I see absolutely no reason to believe that the information onƒÆ’-¡ƒ”š‚ AyeshaƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s (r.a.) age is accepted (when there are adequate grounds to reject it) and the other (contradictory) information is rejected (when there is no ground to reject it).

ƒÆ’-¡ƒ”š‚ Thus, taking all facts into consideration, it is clear that the allegation proposed in Innocence of Muslims is one without merit, one no person of intelligence can accept. Prophet Muhammad (PBUH) and Ayesha (r.a.) enjoyed a loving, mutual, consenting, legal, and sincere marriageƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚one to be emulated by all people, Muslim and non-Muslim alike. As a final point, I encourage readers to also check outƒÆ’-¡ƒ”š‚ Myriam Francois-CerrahƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”s excellent pieceƒÆ’-¡ƒ”š‚ on Ayesha (r.a) published in The Guardian here:ƒÆ’-¡ƒ”š‚ http://www.guardian.co.uk/commentisfree/belief/2012/sep/17/muhammad-aisha-truth