2. 1. Revisiting the Narrations related to the age and highlighting few Contradictions.
2.
Critically analysing the narrators , especially other then hisham bin urwa ,Covering Adnan Rashid’s
Defence Video.
3
Why Imam Malik didn’t narrated the same event and criticised the Hisham bin urwa’s later
narrations?
4
Umar Bin abdul azeez criteria for differentiating between sagheer and kabir , his relation to Ibn e
shahab Zuhri, Hisham bin urwa,, abu Bakr bin hazam.
5
Countering Maulana Suleman Nadvi’s /Ayman ahle hadeeth/Youth club(Abdullah Tariq salafi and
Mugheera Luqman) Video defence on age in his book Seerat e Aisha r.a.
6.
Anti Hazrat Aisha r.a Sentiments among Iraqis and many text written in Abbasid era, Tarikh tabari
being one of them.
CONTENTS
3. Quran defends the prestige of
Amma Aisha r.a
Quran 24:12 ,If only the believing men and women had thought well of one another, when
you heard this ˹rumour˺, and said, “This is clearly ˹an outrageous˺ slander!”
Quran 24:15 when you passed it from one tongue to the other, and said with your mouths
what you had no knowledge of, taking it lightly while it is ˹extremely˺ serious in the sight of
Allah
Verse 16 :If only you had said upon hearing it, “How can we speak about such a thing!
Glory be to You ˹O Lord˺! This is a heinous slander!”
4. Love of Amma Aisha r.a for our Beloved
Prophet through couplets.
8. .
FIRST HADEES BOOK OF ISLAM
by IMAM Malik bin Anas , Muwatta Imam Malik ( 795 C.E )
Yahya bin maeen ,
and ibn uyaynah said ,
Malik was Imam of
hadees.
Imam Malik was
buried in Al baqi,
Medina.
He only narrated
what is true and it
was narrated with
trust, jurisprudence,
religion virtue &
ascetism.
( ibn hibban)
NOTE:
There is not a
single hadees in
Muwatta Malik
talking about age
of marriage of
Aisha r.a as 6 or 9,
though there are
narrators which
have given the
event of marriage
in other books but
not in Muwatta.
9. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Musnad e Ahmad by Imam Ahmad bin Hanbal(d.241 AH)
1. Prophet’s Marriage With ‘Aisha And Sawda ( ﻋﻨﻬﻢ ﺍﻟﻠﻪ ﺭﺿﻲ
) ))
Imam Ahmad stated in the Musnad of ‘Aisha, Ummul Mumineen , that “Muhammad bin Bishr related to him, from
Bishr and Muhammad bin ‘Amr, who was told the following by Abu Salama and Yahya:
‘When Khadija died, Khawla bint Hakeem, the wife of ‘Uthman bin Mazun, came and said, “O Messenger of Allah,
wouldn’t you like to get married?”. He ( ﷺ
) replied, “To whom?” Khawla said, “To either a virgin(Bikr ْركِبْلا or to
someone previously married, as you wish.”
The Prophet ( ﷺ
) said, “And who would the virgin be?”.
He ( ﷺ
) asked. She replied, “That creation of Allah you adore (love) above all others, ‘Aisha bin Abu Bakr!”. The
Prophet enquired, “And who would the previously married woman be?” he ( ﷺ
) asked. She said, “Sawda bint Zam’a ,
She has expressed belief in you and has become your follower.” The Prophet ( ﷺ
) said, “You may go,” he told her, “and
make mention of me to them.”
10. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Musnad e Ahmad by Imam Ahmad bin Hanbal
1. Prophet’s Marriage With ‘Aisha And Sawda ( ﻋﻨﻬﻢ ﺍﻟﻠﻪ ﺭﺿﻲ
) ))
………. Umm Rumman told me, “Mut’im bin ‘Adi has asked for her in marriage to his son ; and, I swear, Abu
Bakr never before broke an agreement he had made.”
Abu Bakr went in to see Mut’im bin ‘Adi who had his wife, Umm As-Sabi with him. (And Abu Bakr presented
his excuse with regards to Aisha)
She commented, “Well, son of Abu Quhafa (Abu Bakr), are you perhaps having our companion change his
religion and join yours if he gets married into your family?”
Abu Bakr asked Mutim bin ‘Adi, “Is this how you respond?” He replied, “It’s she who said that.” And so Abu
Bakr left, Allah having relieved him of the promise he had made to Mutim.
He returned home and told Khawla, “Call for the Messenger of Allah to come to me.”
Note 1 : Khawla was concerned about family of prophet left miserable after amma Khadijah’s death , hence
trying to propose a responsible mature woman to take care of.
Note 2 : She found that Amma Aisha was already asked for by Mutim, But they were not ready for rukhsati
because Family of Abu bakr turned Muslim and they were afraid that Aisha would influence their family too.
11. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Note : It is also implied that Abu Bakr r.a fixed the matrimonial alliance of Amma Aisha r.a when He was not a
muslim. It is widely accepted fact that Abu bakr r.a was first among men to embrace Islam around first year of
Nubuwwa. Amma Aisha r.a would already have been born by then.
Bukhari 5137 : َع ،َةَكْيَلُم يِبَأ ِْنبا ِنَع ،ُْثيَّلال َان َرَبْخَأ َلاَق ،ٍق ِ
ارَط ِْنب ِيعِب َّالر ُْنب وُرْمَع َانَثَّدَح
َم ،و ٍ
رْمَع يِبَأ ْن
ُس َر اَي ْتَلاَق اَهَّنَأ ،َةَشِئاَع ْنَع َةَشِئاَع ىَل ْو
ِ َّ
َّللا َلو
َّنِإ
ْركِبْلا
ي َِحتْسَت ََ
.
َلاَق
"
َاهاَض ِ
ر
اَهُتْمَص |
I said, "O Allah's Messenger ( ﷺA virgin feels shy." He said, "Her consent is (expressed by) her silence."
Bukhari 6946 : Narrated `Aisha r.a:
I asked the Prophet, "O Allah's Messenger ( ﷺ
!) Should the women be asked for their consent to their marriage?" He
said, "Yes." I said, "A virgin (ْركِبْل)ا, if asked, feels shy and keeps quiet." He said, "Her silence means her consent.“
.
12. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Jabir b. 'Abdullah (Allah be pleased with them) reported:
'Abdullah died and he left (behind him) nine or seven daughters. I married a woman who had been previously
married. Allah's Messenger ( ﷺ
) said to me: Jabir, have you married? I said: Yes. He (again) said: A virgin or
one previously married? I said: Messenger of Allah, with one who was previously married, whereupon he
said: Why didn't you marry a young girl so that you could sport with her and she could sport with you, or you
could amuse with her and she could amuse with you? I said to him: 'Abdullah died (he fell as martyr in Uhud)
and left nine or seven daughters behind him; I, therefore, did not approve of the idea that I should bring a
(girl) like them, but I preferred to bring a woman who should look after them and teach them good
manners, whereupon he (Allah's Messenger) said: May Allah bless you, or he supplicated (for the) good (to
be) conferred on me (by Allah).
Saheeh Muslim 715f
Note : In Sunan ibn Maja 1860 Prophet ﷺ
) said to Jabir : 'That is better then.'
Bukhari 4052 Prophet ﷺ
) said to Jabir : You have done the right thing.
Those who defend Prophet marrying six year old when he and his children were in need for care are actually
stating that Prophet Muhammad went against his own criteria of right and wrong Nauzbillah.
Even Bibi Fatima was 12+ years old when this event was supposedly happened.
13. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Imam Bukhari ( d. 256 AH)
2. Hadees 3896
Primary narrators : Urwa>> Hisham Bin urwa>> Abu usama>> Ubaid ibn Ismael( Iraqi narrators)
Khadija died three years before the Prophet ( ﷺ
) departed to Medina. He stayed there for two years or so and
then he married `Aisha when she was a girl of six years of age, and he consumed that marriage when
she was nine years old.
Implications : Prophet married while his stay at medina at around 2 A.H , hence marriage would have
happened in the year of hijra.
Note 1 : Comparing it with previous narration of Hanbal is it possible that Khawla was proposing a 6 year old
girl to Prophet so that she can Support prophet socially and emotionally?
14. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Imam Bukhari ( d. 256 AH)
3.Hadees 3894
Primary narrators : Urwa>> Hisham Bin urwa>> Iraqi narrators
The Prophet ( ﷺ
) engaged me when I was a girl of six (years). We went to Medina and stayed at the home
of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my
mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me,
and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand
at the door of the house. I was breathless then, and when my breathing became Allright, she took some
water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some
Ansari women who said, "Best wishes and Allah's Blessing and a good luck." Then she entrusted me to them
and they prepared me (for the marriage). 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.
Note : Hair of Amma Aisha didn’t fell down as a result of puberty as assumed my some of the
scholars , rather post migration to medina , many muhajireen got ill due to changed weather, so did
Amma Aisha r.a.( Muslim 1422)
15. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Imam Bukhari ( d. 256 AH)
4.Hadees 5133
Primary narrators : Urwa>> Hisham Bin urwa>> Iraqi narrators
Narrated `Aisha:
that the Prophet ( ﷺ
) married her when she was six years old and he consummated his marriage when she
was nine years old, and then she remained with him for nine years (i.e., till his death).
5. Hadees 5134>> Primary narrators : Urwa>> Hisham Bin urwa>> Iraqi narrators
Narrated `Aisha:
that the Prophet ( ﷺ
) married her when she was six years old and he consummated his marriage when she
was nine years old. Hisham said: I have been informed that `Aisha remained with the Prophet ( ﷺ
) for nine
years (i.e. till his death).
Note: Hisham bin urwa made a slight difference in narrations, first claiming that Aisha r.a herself said that she remained for 9 years with
prophet. BUT in second narration , He says that he have been informed about the 9 year duration not neccesarily by Amma Aisha.
16. Narrations about Age of Amma Aisha r.a
MARS JUPITER
Imam Bukhari ( d. 256 AH)
6.Hadees 5158
Primary narrators : Urwa>> Hisham Bin urwa>> Iraqi narrators
Narrated `Aisha: similar hadees….
___________________________________________________________________________________
IMAM Muslim ( d. 261 AH)
7. Hadees 1422/3479 : Narrator : Urwa>> Hisham Bin urwa>> Iraqi narrators
Allah's Messenger ( ﷺ
) married me when I was six years old, and I was admitted to his house at the age of
nine. She further said: We went to Medina and I had an attack of fever for a month, and my hair had come
down to the earlobes. Umm Ruman (my mother) came to me and I was at that time on a swing along with my
playmates. She called me loudly and I went to her and I did not know what she had wanted of me. She took
hold of my hand and took me to the door, and I was saying: Ha, ha (as if I was gasping), until the agitation of
my heart was over. She took me to a house, where had gathered the women of the Ansar. They all blessed
me and wished me good luck and said: May you have share in good. She (my mother) entrusted me to them.
They washed my head and embellished me and nothing frightened me. Allah's Messenger (, may peace be
upon him) came there in the morning, and I was entrusted to him.
17. Narrations about Age of Amma Aisha r.a
MARS JUPITER
IMAM Muslim ( d. 261 AH)
8.. Hadees 1422/3480 : Narrator : Urwa>> Hisham Bin urwa>> Iraqi narrators
Allah's Apostle ( ﷺ
) married me when I was six years old, and I was admitted to his house when I was nine
years old.
9. Hadees 1422/3481 : narrator Urwa > Zuhri > Iraqi narrators
'A'isha (Allah be pleased with her) reported that Allah's Apostle ( ﷺ
) married her when she was seven years
old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he
(the Holy Prophet) died she was eighteen years old.
10. 1422/3482 : narrators Aswad> Ibraheem > A’amash>Abu muaawiya>> ends to Iraqi narrators,
A'isha (Allah be pleased with her) reported that Allah's Apostle ( ﷺ
) married her when she was six years old,
and he (the Holy Prophet) took her to his house when she was nine, and when he (the Holy Prophet) died
she was eighteen years old
18. Narrations about Age of Amma Aisha r.a
MARS JUPITER
IMAM NISAI ( d. 303 AH)
11) Hadees 3257 : Narrator : Urwa>> Hisham Bin urwa>> Iraqi narrators
…same content of hadees of 6 and 9 years.
12) Hadees 3258 : Narrator : Urwa>> Hisham Bin urwa>> Iraqi narrators
The Messenger of Allah married me when I was seven years old, and he consummated the marriage with me when I was nine.“
Tafarrud of Imam nasai is the only one to narrate with this chain ( tohfatul ashraf )
13) hadees 3259 : narrator : Abi ubaida > Abi ishaq >> ……Mutraf>Qutayba
Qutayba born in 767 AD , Mutrif died in 758 AD ( Chain is munqate)
"Aishah said: 'The Messenger of Allah married me when I was nine and I lived with him for nine years.'“
Imam nasai is the only one to narrate with this chain ( tohfatul ashraf 17796)
#Abu ubaida > abi ishaq also in one chain of Al-Mujam Al-Kabeer, no. 53
Note : Ishaq in muslim 1422(d) transfer khabar about marriage at 6 years while his son abi ishaq in nisai 3259 says about marriage at 9
years.
19. Narrations about Age of Amma Aisha r.a
MARS JUPITER
IMAM NISAI ( d. 303 AH)
14) Hadees 3260 : Narrator : ASWAD> IBRAHEEM> A’AMSH>>Iraqi narrators
It was narrated from 'Aishah that the Messenger of Allah married her when she was nine and he died when she was eighteen
years old.
Note : Muslim also narrated it from ASWAD> Ibraheem>A’AMSH but it was talking about marriage at 6 years of age not 9.
A’mash is narrating from abu muaaviya and ahmad bin karb who narrated from hisham bin urwa and urwa in
3257 nisai. Indirectly this chain has information shared through narrators who learnt from Hisham bin urwa and end narrators are from
basra. This chain can’t be tagged as independent of Either Hisham bin urwa or Iraqi narrators.
15) Hadees 3380 : Narrator : Urwa>> Hisham Bin urwa>> Iraqi narrators
Same hadees content of 6 and 9 years of age.
16) hadees 3381 : narrator : Abdurrahman > Abi salama >> Muhammad bin ibrahem>> end to Egyptian narrators
Same hadees content of 6 and 9 years of age.(92 years gap between ahmad bin sa’d and al ghafiiq misri)
Note “ Tafarrud ba Nisaai ( tohfatul ashraf 17751) i.e chain only narrated by nisai , not to be relied upon.
20. Narrations about Age of Amma Aisha r.a
MARS JUPITER
IMAM DAWUD ( d. 275AH)
17) Hadees 2121 : Narrator : URWA> HISHAM BIN URWA> >>Iraqi narrators
…Talks about 7 and 9 years of age.
Note: Tafarrud of Imam Dawood (tohfatul ashraf 17106) i.e chain only presented by Imam Dawood and no one else.
18) hadees 4933 : narrator : URWA> HISHAM BIN URWA> >>Iraqi narrators
Talks about 7 and 9 years of age.
Note: Tafarrud of Imam Dawood (tohfatul ashraf 16855) i.e chain only presented by Imam Dawood and no one else.
19) hadees 4935 : narrator : URWA> HISHAM BIN URWA> >>Iraqi narrators
Talks about 6 and 9 years of age.
NOTE : Tafarrud of Imam Dawood (tohfatul ashraf 16881) i.e chain only presented by Imam Dawood and no one else.
NOTE : Both the hadees suggests tha Amma Aisha got married as soon as she migrated to medina, But hadees of
bukhari suggests that Marriage took place in 2.AH in Medina which is an error.
21. Narrations about Age of Amma Aisha r.a
MARS JUPITER
IMAM Ibn Maja : (d. 274 AH)
20) Hadees 1876 : Narrator : URWA> HISHAM BIN URWA> >>Iraqi narrators
…Talks about 6 and 9 years of age.
21) hadees 1877 : Narrator : Abdullah >> Abi ubaidah>> abi Ishaq>>> ( this chain is munqate ,broken)
…Talks about 7 and 9 years of age. ( Classed saheeh By darussalam on basis of Bukhari’s narration but since
narrations of Bukhari are under criticism, it can’t be taken with them together and on individual basis, this chain has
no value.) Note : BUT Tafarrud of Ibn e Maja (Tohfatul ashraf 9620)
Note: Abu ubaidah , here in this chain is Abu ubaidah bin jarrah who died in 640 AD . Abu Ishaq al-Sabayai is
narrating from which is not possible , because Abu ishaq was born in 649 AD. Chain is munqate.
Reference : Isnad.io
22. Narrations about Age of Amma Aisha r.a
MARS JUPITER
RESULTS :
1) Chain Via Urwa and hisham chain>> Iraqi narrators
Age : 6/7 years at time of marriage and 9 years at time of Rukhsati I,e in 2.AH
2) Chain Via ASWAD> Ibraheem>A’AMSH >> (yahya bin yahya nisapuri) ( Also in Baihaqi 13437)
Age : 6 years at time of marriage ( Muslim)
Age : 9 years at time of marriage ( Nisai)
Also, Abu kurayb, Abu muaawiya( studied under hisham and A’mash) also have age narration from Hisham bin urwa
hence it is not independent chain.
Abu Yahya narrated many hadith from Imam Malik, But Imam Malik didn’t narrated any age narrations
from yahya or even Zuhri in next reference, pointing out suspicion related with this chain.
Chain Not to be relied upon as age difference is 3 years!! And various illats(deficiency) in chain.
3) chain via narrator Urwa > Zuhri > Iraqi narrators ( Muslim)
Age : 7 years at time of marriage
Abdu bin humayd, abduurazzaq(Iraqi),Muammar also have narrations from Hisham bin urwa, hence this chain
is not independent of information shared of 6/9 years from Hisham bin urwa.
Apart from this , issue of Tadlees is also associated with Imam Zuhri discussed later.
23. Narrations about Age of Amma Aisha r.a
MARS JUPITER
RESULTS :
4) Chain via : Abdurrahman > Abi salama >> Muhammad bin ibrahem>> end to egyptian narrators
age : 6 years at time of marriage
Chain NOT to be relied upon as put forth only By Nisai mentioned in tohfatul ashraf (tafarrud)
92 years gap between ahmad bin sa’d and al ghafiiq misri), Ahmad heard misri is doubtful.
5) Chain via Narrator : Abdullah >> Abi ubaidah>> abi Ishaq>>> ( this chain is munqate ,Takhreej by Darussalam)
Not an ACCEPTABLE CHAIN , only put forth by Imam Majah,
6) Chain via narrator : Abi ubaida > Abi ishaq >> Munqate
Tafarrud of nisai and age of marriage is 9, that makes rukhsati to 12.
Note : One can easily see the difference of age of marriage at 6, 7 and 9 years while first cited hadith of
Musnad e Ahmad isn’t suggesting such a tender age for Amma Aisha.
24. Who was HISHAM BIN URWA???
MARS JUPITER
Hisham bin urwa was son of Urwa bin zubayr
… Urwa was son of Zubayr ibn al-Awwam and Asma' bint Abi Bakr( sister of Aisha Siddiqa r.a).
Wife : Fatima bint al-Mundhir bin al-Zubayr( Cousin of hisham)
Asma binte Abu bakr was grandmother of bin AL mundhir.
Born :61 A.H Died : 146 A.H
He never saw Amma Aisha r.a But narrated her qaul on authority of his father Urwa , who was nephew of
Aisha r.a.
Urwa bin Zubayr ( Hisham’s father) was among the seven fuqahaa (jurists) who formulated the fiqh of
Medina in the time of the Tabi‘in and one of Muslim historian. He was born in the khalifate of 'Uthman ibn 'Affan
and died in 94 AH. He lived through the seditions which occurred after the murder of 'Uthman until authority
was settled with the Marwanids.
It is clear that he completely devoted himself to study, studying fiqh and hadith. In hadith he was, as his
student Ibn Shihab said, "a sea undiminished by buckets." Ibn al-Musayyab had the most fiqh of the Tabi'un in
Madina. 'Urwa had the most hadiths. He learned the fiqh of the deen from a group of the Companions,
particularly 'A'isha, the Mother of the Faithful. She was foremost in general knowledge, rules for the
apportionment of shares of inheritance and rulings
25. Observations
Critically analysing hisham Bin urwa’s narrations:
Hisham Bin urwa was son of URWA Bin Zubayr , cousin of Amma Aisha r.a, one of the
important Scholars of Medina.
1) Hisham bin urwa , his son was one among the teachers of Imam Malik in MEDINa even
than Imam Malik never narrated about age of Aisha but narrated multiple hadees from his in
his muwatta.
2) ALL THE NARRATIONS OF 6/7 Or 9 years age of marriage of Aisha were reported in
IRAQ , and not in MEDINA. Then Why their sources Hisham bin urwa, Urwa, never
themselves narrated them in Medina??
3)Narrations regarding Amma Aisha’s specific age came to light in Abbasid’s Era atleast
after 185 A.H . i.e after 115 years after passing away of Amma Aisha r.a In IRAQ and not in
Medina.
26. Observations
4) Hisham bin urwa after completing 70 years of age , spend his last 8-10 years in Iraq as per records.
It is in this era the possibility of narrating the events may have occurred.
BUT
a) Yaqub Ibn shaybah CRITICISED hisham Bin urwah about his Iraqi Narrations.
b)Ibn Khirash Said thay Imam Malik rejected Iraq narrations about Hisham
( That is why we will find no narrations concerning age of Amma Aisha in Muwatta of Imam Malik, first
hadees book of Islamic history)
c)Abu Al Hassan Ibn Al kattan accused hisham for getting confused in his last years in Iraq because of
Old age.(Criticism of Al kattan is countered in meezan ul aetdaal but not Imam Malik’s criticism.(Vol 4))
Maalik was not pleased with him. I was advised that Maalik did not like him because of his
hadeeths to the people of Iraq. He went to Kufa three times. Once he said “My father told me that he
heard Aishah…,” the next time he narrated the same hadeeth saying, “My father told me that Aishah…”
and the third time he said, “My father narrated that Aishah…[ Siyar A'lam[6/34-47]
Other scholars of hadeeth endorsed Hisham Ibn U’rwah while recognizing his TADLEES!
27. Observations
Ibn Hibban mentioned him in his Thiqaat
saying the following: " قيل وقد المنذر أبو كنيته األسدي العوام ابن الزبير ابن عروة ابن هشام
:
الزبير ابن عن يروي المدينة أهل في عداده بكر أبو
وأربعي ست أو خمس سنة الهزيمة وكانت الهزيمة بعد مات التابعين من وجماعة كيسان ابن وهب عن ويروي عمر وابن هللاا عبد ابن جابر ورأى
و ن
وكان مائة
قيل وقد وستين إحدى أو ستين سنة مولده
:
سنة مات إنه
36
وكان ومائة وأربعين أربع
حافظا
فاضال ورعا متقنا
".
“ Hisham ibn ‘Urwah ibn Az-Zubair ibn Al-A'wwam Al-Asdee, who was known as Abu Al-
Mundhir. He saw Jaabir ibn Abdullah and Ibn ‘Umar and he narrated from Wahab ibn Keesaan and a group of
Tabi'een. He passed away after the Battle of Al-Hazeemah in the year 145 or 146 AH and he was born in 60 or
61 AH. It was said that he passed away in the year 144 AH. He was a hafidh, excellent (in hadeeth), pious and
noble.”
Note 1 : Not a single narration in Bukhari and Muslim ,Hisham bin urwa narrates anything related to the age from Jabir or
Ibn e Umar r.a.
Note 2 : Jaabir r.a narrated that the Prophet married Aishah ( رضي هللاا عنها
( when she was seven years old, and consummated
the marriage with her when she was nine years old, and died when she was eighteen years old and she ( رضي هللاا عنها
( died at
the time of (the Caliphate of) Mua’awiyah() in the year 57 AH.
(a)Chain is not strong.
(b)Jabir can’t solely narrate event of marriage of Aisha r.a which happened in Mecca , while he was an Ansar of
medina. He should have narrated it on other’s behalf who were well acquainted with the event in Mecca.
28. Observations
Jaabir → Yazeed ibn Jaabir → Abdullah ibn Abdur Rahman ibn Yazeed ibn Jaabir → Abu
Mushar Abdul A’laa ibn Mushar → Ibraheem ibn Al-Hussain ibn Daizeel → Ahmad ibn U’baid ibn
Ibraheem Al-Asdee, the Haafidh of Hamdan → Al-Haakim
Note : Abdullah ibn Abdurrahman ( grandson of yazeed ibn jabir) ais directly narrating it from his
grandfather without the link of his father Abdurrahman ibn yazeed.
Hence Chain is munqate .
Abdullah → Abu U’baidah → Abu Ishaaq→ Shareek → Yahya ibn Adam → Abdur Rahman ibn
Saalih Al-Azdee → Muhammad ibn Moosaa ibn Hammaad Al-Barbaree → At-Tabaraani
Abdullah ( ) narrated that the Prophet ( ) married Aishah ( رضي هللاا عنها
( when she was a six year
old girl and consummated the marriage with her when she was a nine year old girl and he died
when she was an eighteen year old girl.
Chain is munqate . Takhrij darussalaam in Ibne maja 1877
29. Observations
Qataadah → Sa’eed ibn Abee U’roba → Zuhair ibn Ala’la Al-Qaisee → Ahmad ibn Al-Miqdaam → Muhammad ibn
Ja’far ibn Ai’n Al-Baghdaadee → At-Tabaraani Qataadah said:
“The Prophet ( ) married Aishah bint Abee Bakr As-Siddeeq ( رضي هللاا عنهما
( while she was six years old and he did not
marry a virgin (bikr) other than her. They said that Jibreel said (to the Prophet ( )): “This is your wife” before he
married her, so he got married to her in Makkah before the hijrah and after the death of (his first wife) Khadijah ( هللاا عنها
رضي
( . Then he consummated the marriage to her in Madeenah while she was nine years old and she was eighteen years
old at the time he passed away.” Al Mujamul kabir 40
Note :Qatada narrating directly from Amma Aisha r.a is also under suspicion .
Imam Dawood said that Qatada did not hear anything from Urwa.
Note : AL bukhari Criticed Saeed ibn abee U’roba of being confused in narration and he only took two narrations from
him.(Al-Bukhari says in his Kitab al-Tarikh al-Kabir)
1679 - Sa`id Ibn Abi `Arubah, [his kunyah is] Abu al-Nadr. Abi `Arubah's name is Mahran, a freed slave of Banu `Udayy
Ibn Yashkur, al-Basri. `Abd al-Samad said: He died in 156 AH. Hafs Ibn `Umar said: He died three years before al-
Dustuwa'i [vowels?]. Abu Nu`aym said: I wrote from him two hadiths after he became confused. He heard from al-
Nadr Ibn Anas.
30. Observations
In addition to this, one of the narrations in Musnad Ahmad via Hisham contains narrators that are not from Iraq:
Aishah → 'Urwah → Hisham ibn ’Urwah → Abdur Rahman → Sulaiman ibn Dawood → the father of Abdullah →
Abdullah → Ahmad ibn Hanbal
Aishah ( رضي هللاا عنها
( said: “I married the Messenger of Allah ( ) in Makkah, after the death of Khadijah ( رضي هللاا عنها
,
( when I was six years old and he consummated the marriage with me in Madeenah when I was nine years old.
Cover up Story : Please keep in mind that Abdur Rahman Rahman (ibn Abee Al-Zinaad) is hasan al-hadith and Ibn Mu'een
said that he was the best memorizer and preserver of the narrations of Hisham ibn 'Urwah. So, even if we were to assume
that Abdur Rahman heard this narration in Iraq then knowing that the scholars have said that he was the best when it comes
to his narrations from Hisham is enough to give credibility to his narrations.
NOTE : HE was not an IRAQI but heard this narration in IRAQ!!!!
31. Observations
Ayman Ahle hadith in her work brought a chain in tabrani ( without any takhreej).
Abu Maleekah → Abu Usaama → Al-Ajla’e Abdullah ibn U’mar ibn Abbaan → Muhammad ibn Abdullah Al-Hadramee
→ At-Tabaraani
Abu Maleekah said: The Prophet ( ) asked Abu Bakr( ) for Aishah's hand in marriage ( رضي هللاا عنها
( and Abu Bakr at the
time had given his word to Jubair ibn Mutam (to marry him to Aishah). Then he (Abu Bakr) withdrew his word and got
her married to the Messenger of Allah ( ). She was six years old at the time so he waited for
three years then he consummated the marriage with her when she was nine years old.
Note :
Abu Usama used to narrate the hadith of 6 and 9 years through hisham bin urwa from his father.
Abu maleekah is also narrating from him.
Hence This chain is not independent of Hisham bin urwa , and abu usama reported 6 and 9 narration in Iraq in bukhari
3896 through hisham
Abu Usama died in 201 A.H while Abu muleekah died in 117 AH.
# if he is not Abu Usama ( Hammad bin usama whose students are Imam Hanbal and Imam Shafaee), then he can be Zayd al-Hjam
Abu Usamah [Abu Usamah] who was his ( Hammad bin usama’s)teacher,
in this case too, chain won’t be independent of hisham bin urwa and neither he is narrating him as a main narrator.
# or he can be Zayd Abu Usamah al-Hjam, But he do not narrated from Abu maleekah.
32. Observations
Critically analysing Zuhri’s Chain of narrations :
Imam Malik and Zuhri were students of NAFI Mawla Ibn Umar.
1) But Imam Malik in his Muwatta didn’t narrated any hadees pertaining to age of while residing
in Medina. But Zuhri does? Isn’t it Strange.
More strange stuff yet to come…
Umar bin abdul Aziz r.a (d.101 A.H), khlaeefa Rashid as accepted by many scholars of Islam
was governer of Medina in 706 A.D i.e around 85 Hijri and Became Caliph of Muslims in and
around 97 AH for around 3 years.
He was well in contact with Urwa bin zubayr (D. 92 A.H) as Urwa used to write letters in regard
with administration to Umayyads till he died. Umar bin abdul aziz was in contact with Hisham bin
urwa (143.AD) and especially Ibn Shahab Zuhri worked under his reign.
NOTE : Ibn e Shahab Zuhri and Abu bakr Ibn Hazm were those who compiled hadees at Umar II
behest.
33. Observations
Critically analysing Zuhri’s Chain of narrations :
Keeping all previous details in mind, Just go through the hadees of
Muslim 4837/Int.1868
# It has been narrated on the authority of Ibn 'Umar who said:
The Messenger of Allah ( ﷺ
) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He
did not allow me (to take part in the fight). He inspected me on the Day of Khandaq-and I was fifteen years old, and
he permitted me (to fight),
Nafi' said: I came to 'Umar b. 'Abd al-'Aziz who was then Caliph, and narrated this tradition to him. He said: Surely,
this is the demarcation between a minor and a major.
So he wrote to his governors that they should pay subsistence allowance to one who was fifteen years old, but should
treat those of lesser age among children.
NOTE : Umar bin Abdul Aziz r.a as a part of administration and to pay subsistence allowance to 15 years old
considering him/her as Kabir or an ADULT and not as sagheer or a child.
34. Observations
Critically analysing Zuhri’s Chain of narrations :
# Amma Aisha r.a participated in Badr ( bukhari 3921) , she even remember long Qaseeda sung by Muslims at the battle of
BADR of kaab bin malik . One Qaseeda have 40 couplets. ( adabul mufrad)
#She also participated battle of uhud ( Bukhari 2880/4064/3811) On the day (of the battle) of Uhad when (some) people
retreated and left the Prophet, I saw `Aisha bint Abu Bakr and Um Sulaim, with their robes tucked up so that the bangles
around their ankles were visible hurrying with their water skins (in another narration it is said, "carrying the water skins on
their backs"). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came
back again to pour water in the mouths of the people.
Um Suleim was mother of Anas bin Malik, who was 10 years old when Prophet Migrated to Medina ( Ibn hibban chapter 3)
Amma Aisha r.a is working along with her mother , while Anas bin malik is narrating the event who was not active
participant of badr , uhud and khandaq.
Narration clearly suggest that Aisha r.a was not 10 years old in the battle field. She could not have cooperated with a lady
Umm Suleim who have a 10 year old son.
Do we have any other example of 9-10 year old girl helping warriors in battle field???
Extras : Anas bin Malik, narrated many narrations himself and from Aisha r.a BUT not s single narration talks about
age of Aisha r.a age as 6 or 9 though he served as servant of Prophet for 10 years.
35. Wrong translation and LIES By: Ayman Bin Khalid Edited
team Multaqa Ahl al-Hadeeth
Hadees nowhere says childhood and manhood, Ayman
forcefully tries to dodge by Misinterpreting the narration
which is implied for both gender as clearly stated by Umar bin
abdul Aziz quoting view of Imam nawwawi , Shafaee and
other Scholars .
XDeliberately hiding the fact that Imam shafae consider same
age of puberty for male and female
But she herself accepted that Some maliki Scholars declared
this incident an individual ruling and NOT as a general ruling
(for men).
(fathul bari in exegis of this hadees)
#Majority of the Ulama have different opinions regarding the
perfection of maturity age limit,
i)Abu Hanifa states that it is 17 years old for female and 18
years old for male.
Ii)While Abu Yusuf Muhammad, Imam Shafi’i and Imam
Ahmad bin Hanbal do not distinguish the limitation between
male and female. Both have the same limitation that is 15
years old.
Iii)Meanwhile, according to Imam Malik it is 17 years old.
36. Observations
Questions regarding Zuhri’s Chain of narrations :
Q1).: Why not Zuhri who transmitted hadith of Marriage consummation of Amma Aisha as 9 years mentioned in
saheeh Muslim 1422 which is considered as age of Maturity for girl by many scholars BUT didn’t reported this to
Caliph Umar bin abdul Aziz who rather generalised difference between child and adult from hadees of Uhud???
Q2) Where was Hisham bin Urwa? , the main narrator of age of Aisha r.a, where was Urwa r.a cousin of Amma Aisha
r.a who used to help with his religious edicts to umayyads till 712 AD.
(Abu bakr bin umar bin hazm was cousin of Urwa was a scholar under umar bin abdul Aziz as well)
Q3) Leave apart all narrators, Didn’t Umar bin Abdul Aziz have knowledge of this very famous narration via Any
tabaeen or most famous teachers of MEDINA of his era?
Q4) Where was Nafi, who is tagged as one of the important member of golden chain of narrations in Asmaur rijal, He
should have told this difference to his caliph? He would have reminded about a baseless narration where Amma Aisha
says that when girl gets 9 years of age , she is a women!! , rather Nafi is telling about event of uhud but not the age of
Amma Aisha r.a. STRANGE!!
Q5) Umra r.a , (Zubair’s and Asma’s son) was also an important Source about info related to ummul Momineen.
Umra was in contact with Zuhri ( Mentioned in tazkira e Zahbi) , even then we found not a single narration from Umar
through Zuhri regarding age of amma Aisha r.a!!
37. Observations
Questions regarding Zuhri’s Chain of narrations :
Note : Urwa’s was in regular contact with ummayyad administration in regard to knowledge of
religion which he did by writing letters to caliphs.
Narrated Ibn Shihab: ( Urwa in contact of Umar bin abdul Aziz )(Bukhari 521)
Once `Umar bin `Abdul `Aziz delayed the prayer and `Urwa bin Az-Zubair went to him and said,
"Once in 'Iraq, Al-Mughira bin Shu`ba delayed his prayers and Abi Mas`ud Al-Ansari went to him
and said, 'O Mughira! What is this? Don't you know that once Gabriel came and offered the prayer
(Fajr prayer) and Allah's Messenger ( ﷺ
) prayed too, then he prayed again (Zuhr prayer) and so did
Allah's Apostle and again he prayed (`Asr prayers and Allah's Messenger ( ﷺ
) did the same; again
he prayed (Maghrib-prayer) and so did Allah's Messenger ( ﷺ
) and again prayed (`Isha prayer) and
so did Allah's Apostle and (Gabriel) said, 'I was ordered to do so (to demonstrate the prayers
prescribed to you)?'" `Umar (bin `Abdul `Aziz) said to `Urwa, "Be sure of what you Say. Did Gabriel
lead Allah's Messenger ( ﷺ
) at the stated times of the prayers?" `Urwa replied, "Bashir bin Abi
Mas`ud narrated like this on the authority of his father." `Urwa added, "Aisha told me that Allah's
Messenger ( ﷺ
) used to pray `Asr prayer when the sunshine was still inside her residence (during
the early time of `Asr).
38. Critically analysing Zuhri’s Chain of narrations :
This contrary evidence shows that Zuhrī is guilty of the following:
1. Idrāj
2. Tadlīs
3. Irsāl
1. Idrāj: In the text of a Hadīth, this means the insertion of something in it that does not belong to it without
giving any indication of this insertion. (Mahmūd Tahhān, Taysīr Mustalih al-Hadīth, [Karachi: Qadīmī
Kutub Khānah], p. 102).
2. Zuhrī used to explain various Ahādīth a lot and many a time he would not mention the particle [of speech]
from which would be known whether the words were from the Prophet (sws) or from Zuhrī. So some of his
contemporaries would always ask him to separate his words from those of the Prophet (sws). (Sakhāwī,
Fathu’l-Mughīs, vol. 1, [Beirut: Dāru’l Kutub al-‘Ilmiyyah, 1996], p. 267-8)
3. Rabī‘ah would say to Ibn Shihāb: My situation is totally different from you. Whatever I say, I say it from my
own self and you say it on the authority of the Prophet (sws) and so you must be careful, and it is not
befitting for a person to waste himself [like this]. (Bukhārī, Tacrīkhu’l-Kabīr, vol. 3, [Beirut: Dāru’l-Kutub al-
‘Ilmiyyah], pp. 286-7)
39. Observations
Critically analysing Zuhri’s Chain of narrations :
This contrary evidence shows that Zuhrī is guilty of the following:
1. Idrāj
2. Tadlīs
3. Irsāl
. Tadlīs: In Asnād, this means the narration from a person, whom a narrator has met, of something which is
not heard from him giving the impression that it has actually been heard from him. (Ibn Salāh, Muqaddamah,
4th ed., [Multan, Farūqi Kutub Khānah, 157 AH], p. 34)
Imam Shu‘bah comments on Tadlīs in the following words:
It is the brother of falsehood. (Khatīb Baghdādī, Al-Kifāyah, 1st ed., [Hyderabad: Dā’iratu’l-Ma‘ārif, 1357 AH), p.
355)
It is worse than committing fornication. (Khatīb Baghdādī, Al-Kifāyah, 1st ed., [Hyderabad: Dā’iratu’l-Ma‘ārif,
1357 AH], p. 356)
Ibn Mubārak says:
That we plunge down from the sky is dearer to me than we do Tadlīs in a Hadīth. (Khatīb Baghdādī, Al-
Kifāyah, 1st ed., [Hyderabad: Dā’iratu’l-Ma‘ārif, 1357 AH], p. 356)
Imam Shāf‘ī, Dāra Qutanī and many others have attributed Tadlīs to Zuhrī. (Ibn Hajar, Tābaqātu’l-Mudallisīn,
[Cairo: Maktabah Kulliyyāt al-Azhar], pps. 32-3)
40. Observations
Critically analysing Zuhri’s Chain of narrations :
Imam Zuhri comes in first category of tadlees which is acceptable if other narrators are thiqa. But Many other
narrators were found to do tadlees when it comes to Reporting something from Aisha r.a , they took name of
Hisham bin urwa An abi an Aisha r.a. even when they haven’t heard from Hisham directly.
This is what 'Umar ibn 'Ubayd Allah aṭ-Ṭanāfsi did when relaying one hadith, where he said: "It was relayed to
me by ... Hishām ibn 'Urwa through his father through 'Ā'isha ...". When asked if he had heard it directly from Ibn
'Urwa, he said no.( Tadlis as Sukoot)
Jarir in tirmidhi 1286 done tadlees on the name of Hisham bin urwa as well.
Imam Malik would have included hadees of zuhri 1422 Muslim in his muwatta as hisham is not in the chain
But he didn’t included though there are othere narrations from Zuhri in muwatta.
3. Irsāl: It means that the person before a Tābi‘ī at the beginning of the chain is not mentioned. (Mahmūd Tahhān,
Taysīr Mustalih al-Hadīth, [Karachi: Qadīmī Kutub Khānah], p. 70)
On the status of Mursal Ahādīth (Ahādīth afflicted with Irsāl), authorities say:
In reality, Mursal Ahādīth are weak and worthy of being forsaken because they do not fulfil one condition of Maqbūl
Ahādīth [Ahādīth which are acceptable], which is Ittisāl [continuity in the chain of narrators], and because the
status of the person who is not mentioned is unknown as there is a chance that he may not be a Sahābī
[companion]. (Mahmūd Tahhān, Taysīr Mustalih al-Hadīth, [Karachi: Qadīmī Kutub Khānah], p. 71)
41. Observations
Critically analysing Zuhri’s Chain of narrations :
Imam Abū Dā’ūd says:
Out of the twenty two hundred Ahādīth narrated by Zuhrī only half are Musnad [the rest are Mursal]. (Dhahabī,
Tadhkiratu’l-Huffāz, vol. 1, [Beirut: Dāru’l-Kutub al-‘Ilmiyyah], p. 109]
Ibn Hajar records the following words about Zuhrī in this regard:
Yahyā Ibn Sa‘īd Qattān is of the opinion that the Mursalāt of Zuhrī are baseless. (Ibn Hajar, Tahdhību’l-
Tahdhīb, 1st ed., vol. 5, [Beirut: Dāru’l-Ma‘rifah, 1996], p. 269)
Imam Dhahabī has reported the following words of Yahyā Ibn Sa‘īd Qattān:
The Mursalāt of Zuhrī are the worst of all since he is a Hāfiz. Whenever, he wants he can disclose the
name of a person, and whenever he wants he can conceal his name. (Dhahabī, Sayar A‘lām al-Nubalā, 8th
ed., vol. 5, [Beirut: Mu’ssasah al-Risālah, 1992], p. 338)
Imam Shāf‘ī says:
The Mursalāt of Zuhrī are baseless since he even narrates from [a person as unreliable as] Sulaymān Ibn
Arqam. (Dhahabī, Sayar A‘lām al-Nubalā, 8th ed., vol. 5, [Beirut: Mu’ssasah al-Risālah, 1992], p. 339)
In a letter to Imam Mālik, Imam Layth Ibn Sa‘ad writes:
When we would meet Ibn Shihāb, there would arise a difference of opinion in many issues. When any one of us would
ask him in writing about some issue, he, in spite of being so learned, would give three very different answers, and he
would not even be aware of what he had already said. It is because of this that I have left him – something which you did
not like. (Ibn Qayyim, I’lāmu’l Mūwaqqi‘īn, vol. 3, [Beirut: Dāru’l-Jayl], p. 85)
42. Observations
Critically analysing Zuhri’s Chain of narrations :
Result :
If Umar bin abdul Aziz would have known about age narrations of Aisha r.a , he would have taken as
age of maturity for girl and would have set subsistence allowance in accordance with it separately for
girls.
It becomes Crystal clear that any narrations pertaining to age of Amma Aisha r.a wasn’t prevalent till
Umayyad’s era. It all jumped in Abbasid’s era, the same Era which is famous for animosity of Amma
Aisha r.a . ( We will get to the details later in this presentation)
Hence ,Considering Zuhri as independent important chain for the age is NOT ACCEPTABLE as Zuhri’s
reporting of hadees is not CONSISTENT even to Caliph Rashidun
NOTE :Contrary to his nature of adding his details to the narration for which he was criticised by later
muhaddith , This time he doesn’t reported anything to Caliph, when CALIPH was setting age parameter
for children and adult, BUT his name appears in narration of Muslim where he is supposedly talking
about age of Amma Aisha r.a. STRANGE!!
43. Observations
Result :
Imam Malik narrates from
1) Zuhri via urwa ( Teacher)
2) hisham bin urwa via Urwa( Teacher)
3) yahya bin yahya
4) Abdurrazak
5) Wife of Hisham bin urwa, Fatima al Mundhir
6) progeny of Abu bakr r.a e.g Asma bint abu bakr
7) Abu Muaawiya etc
YET Muwatta Imam Malik , first book of hadees didn’t have
a)single narration of age of marriage of Aisha r.a
b) single narration talking about Aisha r.a playing with dolls.
c) Event of ifk , where Aisha r.a seems to tag her as young girl.
d) Or any narration where Aisha r.a seems to be doing childish stuff post marriage.
IS THIS JUST A COINCIDENCE???
44. Observations
HISHAM’s Memory :
1) Fatima bin Al mundhir al Zubayr ( Wife of hisham bin urwa) was 11 years older then him or more born around 48 A.H.
(Habibur Rahman Khandalvi in his book “ Age of Aisha r.a” published by Al rehman trust, Karachi, writes on
page 45)
“ NINE years reflected on Hisham’s mind somehow like a ghost that he made his wife too nine year old”
Zehbi has related this event in this manner that Fatima bint al Munzar when came to hisham’s house after her wedding
farewell, even hisham wasn’t born. ( as he was born around 60-61 A.H)
Fatima’s wedding took place when she was 29 years old but hisham said she was only 9.
Note : Family members and closed relative of Amma Aisha r.a never narrated any event pertaining to her small age.
1.Fatima al mundhir have 21 narrations in Bukhari , among them Hisham is also present in 19 chain. In not a single
chain age of Aisha r.a is discussed.
2.Asma bint Abi bakr r.a have 43 narrations in Bukhari, among which 32 narrations also contains hisham. In not a single
chain age of Aisha r.a is discussed.
3.Imam Malik have hundreds of narrations through Hisham, but not a single chain age of Aisha r.a is discussed.
4.There is not a single narration from Prophet himself stating that He married Aisha r.a at age of 6.
5.There is not a single narration from any Ummahtul Momineen stating the age of marriage of Aisha r.a
6.There is not a single narration of Abu bakr r.a, Abdullah ibn zubayr, Osama bin zayd(whom Aisha r.a adopted ) .
7.Neither of the daughters of prophet narrates about this marriage of Amma Aisha r.a
8. There is not a single narration of Anas bin Malik pertaining or age of Aisha r.a as 6 or 9.
45. Refuting ADNAN RASHID’s Video on AMMA Aisha r.a
( Supposedly forcing narrations of 6 and 9 as ultimate !)
1. Adnan Rashid himself accepted that Most well known chain of narration of age is through HISHAM in 21:00
mins of his video
( NOT a single narrations is reported in MEDINA BY THE WAY)
2. Adnan talks about independent chain of Zuhri directly from urwah , which we have already discussed is a
singular report and not be relied upon about inconsistencies related to Zuhri.
3. Adnan talks about another independent chain of : ASWAD> IBRAHEEM> A’AMSH brought in Muslim
1422 and Nisai 3260 , which we have already discussed gives two result of 6 years of age at the time of
marriage in Muslim and 9 years of age at the time of marriage in Nisai, hence this chain is solely can’t be relied
upon.
If this chain is to be relied then why ADNAN do not consider age of Amma Aisha at time of marriage as
9 and 12 at time of rukhsati.
46. Refuting ADNAN RASHID’s Video on AMMA Aisha r.a
( Supposedly forcing narrations of 6 and 9 as ultimate !)
4. Adnan put forth another Independent chain of Sunan Dawood 4937 by Ibn amar and ibn
Hatib.
A) Problem with this chain is that it doesn’t mentions the age.
B) This chain has Tafarrud of Imam Dawood i.e only presented by him hence not to be solely
relied on as mentioned in ( tohfatul ashraf 17682)
# Md. Bin amar bin alqama make mistakes as reported by Ibn hibban
5. Adnan is trapped to follow logical approach WE used, when we mentioned that IMAM
MALIK followed Hisham bin urwa as his teacher, or Zuhri worked under Umar bin abdul
Aziz yet neither Imam Malik narrates any age narration of Amma Aisha and nor Umar bin
abdul aziz make mention of it even Zuhri , urwa, and hisham were his contemporaries.
Adnan said that Sheikh AL huwaiyni compiled names of those who followed urwa bin Zubayr
and Aswad, Abdurrahman , ibn e hatib etc were among them and hence their chain of
narrations are acceptable!!!
Then why not chain of narration of hisham should be questioned using this LOGIC?
47. Refuting ADNAN RASHID’s Video on AMMA Aisha r.a
( Supposedly forcing narrations of 6 and 9 as ultimate !)
5. ADNAN mentioned that Zuhri , abu Hamza maymoon , freed slave of Urwa narrated the
hadith of hisham , Why just he forgots the Great IMAM MALIK????
He is stressing on chain , We are saying that Whole book of Malik is devoid of any age
reports!.
6. Adnan mentions supposedly medinan & MECCAN Chain by hisham. Problem is he
doesn’t mentions the content of hadees , if it really mentioned age of Amma Aisha as 6
or 9.
We are not denouncing the fact the No chain of narration via hisham is reported in
Medina about Aisha r.a, rather we are saying that we have no Medinan report that talks
about age of 6 and 9 , independent of Hisham or his students who have shared
information of 6 and 9.
#Rest of the video is cover up story of typical apologetic when dealing
with age of 6 and 9.
48. RESULT :
Not a Single chain in any hadees book mentioning age of Amma
Aisha as 6/7 at time of Nikah is Free from Defects.
Narrations apart from bukhari and Muslim had no value when
narrations of Bukhari pertaining to age are no longer Authentic as
per Imam Malik’s criteria.
Challenge to those who defend notion of child marriage to bring a
single undisputed ,independent Chain of narration ( where narrator
is not hisham bin urwa or related to him in any way) mentioning age
6/9 where reporter is not related to Iraq.
49. HADEES Countering the notion of Child marriage
Hadees Sunan Nisai 3223
Narrated 'Abdullah bin Buraidah:
It was narrated from 'Abdullah bin Buraidah that his father said: "Abu Bakr and 'Umar, may
Allah be pleased with them, proposed marriage to Fatimah
but the Messenger of Allah said: 'She is younger( then you)( Sagheer).'
Then 'Ali proposed marriage to her and he married her to him.“
Classed Saheeh by Zubair ali Zai ( ahle hadees Scholar)
Imam nisai headlined this hadees “ Aurat ki shadi iske hum umar mard se krna munasib hai”
Note : If Prophet really married Amma Aisha at the age of 6 years and Hazrat Abu bakr didn’t
hesitated in giving away her at such a tender age, They Prophet shouldn’t have refused their
proposal stating the big age difference!
>>That means Prophet nauzubillah married a small age girl of Abu bakr r.a but didn’t allowed
her daughter for him!! Which is against the tenants of a Prophet.
50. Contradictory Hadees of Ages in Bukhari/Muslim
4978/4979 :Narrated `Aisha and Ibn `Abbas:
The Prophet ( ﷺ
) remained in Mecca for ten years, during which the Qur'an used to be revealed to him; and he stayed in
Medina for ten years.
Muslim Book 030, Number 5794: Narrated Anas bin Malik: The Prophet was neither conspicuously tall, nor short;
neither, very white, nor tawny.His hair was neither much curled, nor very straight. Allah sent him (as an Messenger)at the
age of forty (and after that) he stayed for 10 years in Makkah, and for 10 more years in Medina. Allah took him unto
Him at the age of 60, and he scarcely had ten white hairs on his head and in his beard.
Bukhari Volume 5, Book 58, Number 242: Narrated Ibn Abbas: Allah's Messenger started receiving the Divine
Inspiration at the age of forty. Then he stayed in Makkah for 13 years, receiving the Divine Revelation. Then he was
ordered to migrate and he lived as an Emigrant for 10 years and then died at the age of 63 (years).
Muslim, Book 030, Number 5809/05: Ibn 'Abbas reported that Allah's Messenger (may peace be upon him) stayed
in Makkah for fifteen years (after his advent as a Prophet) and he heard the voice of Gabriel and saw his radiance for
seven years but did not see any visible form, and then received revelation for ten years, and he stayed in Medina for ten
years. ( In this case Age of prophet when he left this world is 65)
Note : Error of 3-5 years in narrations of age of Prophet in Bukhari and Muslim itself and many a times from
same narrator ibn e abbas r.a!
51. Hadees of in Bukhari/Muslim Contradicting notion
of marriage at 6 years.
4993B/Narrated Yusuf bin Mahk:
While I was with Aisha, the mother of the Believers, a person from Iraq came and asked, "What type of
shroud is the best?" `Aisha said, "May Allah be merciful to you! What does it matter?" He said, "O
mother of the Believers! Show me (the copy of) your Qur'an…………………
While I was a young girl of playing age( ٌةَي ِ
َارجَل
بَعْلَأ ) the following Verse was revealed in Mecca to
Muhammad: 'Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be
more grievous and more bitter.' (54.46) Sura Al-Baqara (The Cow) and Surat An-Nisa (The Women)
were revealed while I was with him." Then `Aisha took out the copy of the Qur'an for the man and
dictated to him the Verses of the Suras (in their proper order) .
Objection by fanatics! : How do we know that this verse of Surah qamar was revealed with full surah, it
might have revealed later!! Uselessly trying to delink the verse from parent Surah.!
Response :Ruko!!! Thehro abhi!! ;)
52. Hadees of in Bukhari/Muslim Contradicting notion
of marriage at 6 years.
Bukhari 476
Narrated `Aisha r.a :
(the wife of the Prophet)
a) I had seen my parents following Islam since I attained the age of puberty(ْلِقْعَ()أnot puberty)
b)Not a day passed but the Prophet ( ﷺ
) visited us, both in the mornings and evenings.
c)My father Abu Bakr thought of building a mosque in the courtyard of his house and he did so.
D)He used to pray and recite the Qur'an in it.
E)The pagan women and their children used to stand by him and look at him with surprise. Abu
Bakr was a Soft hearted person and could not help weeping while reciting the Qur'an. The
chiefs of the Quraish pagans became afraid of that (i.e. that their children and women might be
affected by the recitation of Qur'an).
Note : This hadees Implies that these events pertains to a time when Muslims weren’t allowed
to pray publicly and it is when very first mosque( not Al quba) was built by abu bakr r.a in his
court yard.
>> It is well accepted fact That It is only after acceptance of Islam of Hazrat Umar r.a, Muslims
started preaching and practicing in masses in public. This event dates back before acceptance
of Islam of Hazrat Umar.ra
53. Hadees of in Bukhari/Muslim Contradicting notion
of marriage at 6 years.
Bukhari 476/4905
Narrated `Aisha r.a :
Hadees also says..
1) Abu bakr r.a returned from first migration to Abyssina on request of Ibn Ad-Daghina who accompanied him
after making pact to Quraysh "Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he
likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our
women and children."
2) Later on .. Abu Bakr to build a mosque in front of his house, and there he used to pray and recite the Quran.
The women and children of the pagans began to gather around him in great number. They used to wonder at
him and look at him…Hence Quraysh later ended the pact .
Note : This event of Mosque construction is after first migration i.e 613 A.D and before 615 A.D i.e second
migration to Abyssinia.
BUT
According to Narration of Bukhari Amma Aisha was 6 at time of marriage, she should not have been born by
615 A.D.
If she was married at Hijra , she should have born in 617 A.D &
if she was married 2 years before hijra, she should have born in 615 A.D
But Amma Aisha was not only narrating events brilliantly of 613 A.D but also calling herself playful
young girl. She should be Atleast 5-6 years at event of first migration i.e in 613 A.D
Hence, she should have born 3-4 years before nubuwwa,making her age of marriage atleast 16-18 and 19-21
at Rukhsati.
54. Amma Aisha r.a was among first Converts!
The earliest biographers of the Prophet , Ibn Ishaq and Ibn Hisham, both state explicitly that
Amma Aisha was amongst the earliest people to embrace Islam.
Ibn Ishaq, as quoted by Al-Nawawi in Tahdheeb al-Asmaa wal-Lughaat, states that
1) Amma Aisha “embraced Islam when she was young, after eighteen others had become Muslim.”[1]
2)Ibn Hisham lists the first converts to the new religion and includes Amma Aisha as one of them, adding that she was young
(sagheerah) at the time[2]
3) Amma Aisha embraced Islam, according to Ibn Hisham, at the same time as the likes of Abu Ubaydah ibn al-Jarrah, Saeed
ibn Zaid, Khabbab, and al-Arqam.
4) Umar became a Muslim in dhil hijja in 6th year of prophet hood . Before him 39 men had already accepted Islam and thus he
became the 40th.[3]
Note : Ayman ahle hadith refuted this by saying that refuted the opinion that Umar was the fortieth person to enter Islam as the
Muslims who immigrated to Abyssinia were more than eighty in number ( seerat Ibn hisham 2/193) .
Answer : She didn’t even try to read that Umar was 40th men which do not counts women and children as Statement in seerat ibn
hisham clearly says that 80+ muslims migrated NOT only MEN!
Reference :
[1] Nawawi, Kitab Tahdhib al-asmaa wal-lughaat: Chap. Biography of Aisha Mother of the Believers, Publ. Dar al-kutub al-`ilmiyya, Lebanon, vol. 2, pg. 351
[2] Ibn Hisham, Al-seerah al-nabawiyya, [Chap. ‘Mention of those of the Companions who became Muslim by the invitation of Abu Bakr, may Allah be pleased with him]’, Publ. Dar al-Khayr,
Damascus (1999), vol. 1, pg. 604
[3] Al tantawiya page 22
55. Ayman Ahle hadith Harsh Language!
Ayman deliberately called those Muslims who do not
consider age of marriage of Amma Aisha r.a at time of
marriage as 6 as Enemies of Islam, Hypocrites
Mouthpieces of disbelievers who have disease that plagues
their hearts.
She unknowingly/knowingly called Imam Malik as enemy of
Islam, hypocrite and mouth piece of Disbelievers as he was the
first who discarded these rivayats of age.
She eventually imposed an ayah ( 18:104) on Muslims which
was revealed for Kafirs!
105 reads.. It is they who reject the signs of their Lord and their
meeting with Him, rendering their deeds void, so We will not
give their deeds any weight on Judgment Day.
Note : Is it possible for a Da’ee to curse fellow Muslim just
because of difference of opinion in matter of rivayats in which
they themselves disputes with one another!!?
56. “COUNTERING MAULANA SULEMAN NADVI’S
DEFENCE ON AGE ISSUE IN HIS BOOK
SEERAT E AISHA R.A
AL mutawaffa 1953 CE.
57. Amma Aisha r.a Contribution in Marriage of Bibi
Fatima
On Page 72, Seerat e Aisha r.a , Suleman nadvi sb cites marriage event where a 8-9 old Aisha r.a was working like an adult.
It isn’t practical that a 8-9 year old can work with this much efforts, rather such girls would rather enjoy the festival.
58. Error in facts presented By Suleman Nadvi sb.
In Seerat e Aisha r.a regarding her age of death.
Note : Nadvi sb writes on page 97 that Amma Aisha r.a spent 40 years as widow . But he also somehow writes that she
died when she was 67 years of age on page 133. Mathematically it would turn out to be 67-40=27 years. That naturally
makes her 27 years when prophet left and 19-20 when she came to the Prophet’s house.
59. Suleman Nadvi’s Attempt to dilute Contribution of
Amma Aisha r.a
Note : On page 76, Suleman Nadvi while talking about memorizing power of Amma Aisha said that Most of the hadees narrations pertains
to the time when she was a girl and used to play and somehow , she heard a verse and memorised it While playing.!!!!
Suleman Nadvi sb, just to prove his point of 9 year age , attempted to dilute all her contribution to Islam.
Even a blind can understand after reading his book in which he excellently compiled events pertaining ot life of ummul momineen that she
can’t be of 8-9 years of age at the time of marriage!! But author of the book went to pursue the spree of unchecked rivayaats.
Error of facts on page 160 : Suleiman nadvi said that “ hijrat ke baad albatta 6 maheene tak dedare nubuwwat se mehroom rahin , Shawwal
me rukhsat hokar kashana nabiwwi me aayin” >> Implying that Aisha r.a didn’t saw prophet before Rukhsati , which is a definite error and
against Hadees of Bukhari muslim mentioned in Mishkat 2734: Aisha r.a said
When God’s messenger came to Medina Abu Bakr and Bilal were prostrated with fever and when I went to God’s messenger and told him
he said, "O God, make Medina as dear to us as Mecca, or more so, make it healthy, bless us in its sa' and its mudd, and transfer its fever
and put it in al-Juhfa.
60. Absurd Qiyas for young age marriage of Nadvi sb.
CONTRADICTS Hadees.
On Page 25, Nadvi sb Explained how a
warm climate can lead to Early Puberty
in girls and even a 6-9 year old can be
physically and mentally fit for Marriage!!
Hadees Sunan Nisai 3223
Narrated 'Abdullah bin Buraidah:
It was narrated from 'Abdullah bin
Buraidah that his father said: "Abu Bakr
and 'Umar, may Allah be pleased with
them, proposed marriage to Fatimah
but the Messenger of Allah said: 'She is
younger( then you)( Sagheer).'
Then 'Ali proposed marriage to her and
he married her to him.“
Classed Saheeh by Zubair ali Zai ( ahle
hadees Scholar)
Note; Hazrat Abu bakr r.a and Hazrat Umar r.a should have
used the logic of warm climate given by Nadvi sb.
Moreover, As claimed by Nadvi sb himself, Bibi Fatima was
elder the Amma Aisha r.a, and Hazrat Umar and abu bakr r.a
was younger then prophet. Even then Prophet refused!!!
Note; Hazrat Abu bakr r.a and Hazrat Umar r.a should have
used the logic of warm climate given by Nadvi sb.
Moreover, As claimed by Nadvi sb himself, Bibi Fatima was
elder the Amma Aisha r.a, and Hazrat Umar and Abu bakr
r.a was younger then prophet. Even then Prophet refused!!!
61. Disguised Data of narrations By Islamqa.info
Supervisor : Sheikh Muhammad Saleh Munajjid
1.Islamqna quotes giving reference of tirmidhi 2/409
that Amma Aisha r.a said, when a girl reaches nine years
of age then she is a woman. without providing its authenticity.
Note : This is not a hadees of tirmidhi rather Qaul cited on page 480.
Qaul has NO SANAD and hence it is baseless.
It has citation of 14th century Sharah of tirmidhi tuhfatul ahwadhi by
Mubarak and hence it do not work as a refutation.
Imam Tirmidhi , himself accepts that there is difference over marriage of
orphan girl, Most of them deems her unfit for consummation till she attains
age of responsibility ( which is more then age of puberty)
Only Ahmad and Ishaq make their view on baseless traditions of 6/9
from bukhari/Muslim , which makes no sense.
2. Ash-Shaafa‘i also said: In San‘aa’ I saw a grandmother who was
twenty-one years old; she reached puberty at the age of nine and gave birth
at the age of ten, and her daughter reached puberty at the age of nine and
gave birth at the age of ten. As-Sunan al-Kubra by al-Bayhaqi (1/319)
Note : Imam Shafaee himself sets age for girl’s marriage as 15.
Imam shafaee just tried to defend the age narration of 6/9 just like today’s
scholar do mental gymnastics to justify child marriage.
NOTE; Islam has nothing to do with culture of yemen or any nation. People
of yemen also do not ask opinion of girl before marriage BUT Islam makes
it mandatory. It is also clear that no one Cited any such example in Medina.
64. Ibn Hajar dilemma with narrations of dolls and wrong
inference made by him!.
Hadees :I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's
Messenger ( ﷺ
) used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with
me. (The playing with the dolls and similar images is forbidden, but it was allowed for `Aisha at that time, as she was a little girl, not
yet reached the age of puberty.) (Fath-ul-Bari page 143, Vol.13)( Bukhari 6130)
Dawood 4932 : Narrated Aisha, Ummul Mu'minin:
When the Messenger of Allah ( ﷺ
) arrived after the expedition to Tabuk or Khaybar (the narrator is doubtful), the draught raised an
end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her.
He asked: What is this? She replied: My dolls. Among them he saw a horse with wings made of rags, and asked: What is this I see
among them? She replied: A horse. He asked: What is this that it has on it? She replied: Two wings. He asked: A horse with two
wings? She replied: Have you not heard that Solomon had horses with wings? She said: Thereupon the Messenger of Allah ( ﷺ
)
laughed so heartily that I could see his molar teeth.
( though graded saheeh by Albani using taqwiyah from dolls narration of Bukhari, otherwise it is disputed narration as earlier
discussed)
Note : It simply means that Aisha r.a till 630-31(battle of Tabuk) when she was 15-16 years old used to play with dolls, thus
disregarding the opinion of Fathul bari himself.(copying statement of Imam Khatabi)
Some Scholars tried to reconcile the fact that it might be Khaybar took place 1 year before, probably Amma Aisha r.a hadn’t reached
puberty by then. ( This opinion is itself a joke, trying to save ambiguous opinion of ibn e hajar.) (Ref. Islam web fatwa 328036)
On one hand they claim that girl in hot climate have menarche even at 7or 8 years, now they are Assuming that Amma Aisha r.a
hadn’t reached puberty by 14 years of age!! ( AAKHIR CHAAHTE KYA HO?? )
Bukhari 4993 : Amma Aisha r.a herself said that she used to be a playful young girl at the time or revelation of Surah qamar verse.
Hence she attributed this playful nature with the past not with the present. How come she be playing till last years of prophet????
65. Ibn Hajar dilemma with narrations of dolls and wrong
inference made by him!.
ANALYSING NARRATION OF TOY HORSE WITH WINGS!
1. Narration of sunan dawood 4931/32 seems to be dating back 629
or 630 A.D .
(a)Prophets seems to be unaware of a horse with wings and hence
asked what is this??
A'isha reported: Muslim 2107 d/3352 Nisai(tafarrud ba nisai,
tohfatul ashraf 17229)
Allah's Messenger ( ﷺ
) came back from the journey and I had screened
my door with a curtain having portraits of winged horses upon it.
He commanded me and I pulled it away.
(b)But this hadees suggests that prophet already knew about horse
with wings , hence he asked to pull the curtain away without asking
or details!
(c) Prophet Solomon was NEVER KNOWN using flying horses.
These are just mythical creatures having no mention in Quran/hadees.
(d) Prophet Muhammad would have corrected Aisha r.a because
if this narration is acceptable (For ahle hadees) ,
concept of flying horses is LAME.
Refer Image : See how Neo fanatic Muslim lies openly on websites
and play with your faith( website islam stack exchange)
He said that Amma Aisha r.a was 7 years old at this event, but she
was more than 14/15 years. How he is degrading status of Amma Aisha r.a
Neither quran 38;31 talks anything about flying horses.
66. Young girls playing with dolls in animal and humans form was
pass time of Iraqis not Medinans!
Ref.
Ph.d thesis : Title “ Social
life under abbaisds. By
Munzair ahsan in
university of London,
1973,
page 332
67. Analysis of narration which suggests Aisha r.a playing on swing!
1. Sunan Dawud 4937( grade Hasan Saheeh by Albani):A’ishah said :
We came to Medina and stayed with Banu al-Harith b. al-Khazraj. She said : I swear by Allah, I was swinging between two date-
palms. Then my mother came down; and I had my hair up to the ears. The transmitter then rest of the tradition.
Tafarrud ba dawood ( tohfatul ashraf 17682) , Muhammad bin amr bin alqama make mistakes as said by ibn HIBBAN.
2/3/4. Sunan Dawud 4933/4935/4936 :
Narrated Aisha, Ummul Mu'minin: The Messenger of Allah ( ﷺ
) married me when I was seven or six. When we came to Medina,
some women came. according to Bishr's version: Umm Ruman came to me when I was swinging. They took me, made me prepared
and decorated me. I was then brought to the Messenger of Allah ( ﷺ
)
, and he took up cohabitation with me when I was nine. She
halted me at the door, and I burst into laughter. Abu Dawud said: That is to say: I menstruated(not rightly interpreted in
English translation, Imam dawood said that this is to negate or to take a deep breath)and I was brought in a house, and there were
some women of the Ansari in it. They said: With good luck and blessing. The tradition of one of them has been included in the
other.
Note : Main narrator is Hisham bin urwa through his father. Chain is ending to Iraqi narrators.
Tafarrud ba dawood tohfatul ashraf 16588/16881.
5) Muslim 1422 a. Note : Main narrator is Hisham bin urwa through his father. Chain is ending to Iraqi ravi Abu Kurayb.
6) bukhari 3894 : Note : Main narrator is Hisham bin urwa through his father. Chain is ending to Iraqi ravi Frwh bin Abi al-Mghraa
Kufi and Ali bin Mshr kufi
Result : No Conclusive Evidence that Amma Aisha r.a used to play on swings and was unaware of happenings about her marriage.
Extras : Even the story of witchcraft spell on our Prophet ﷺ , iraqis have narrated it in the name of hisham! ;)
# Imam Malik didn’t took any of such reports in his muwatta.
68. Analysis of narration which suggests Aisha r.a used to compete in
running with Prophet .
Aisha reported: She was with the Prophet, peace and blessings be upon him, while on a journey. Aisha said, “I raced him on foot
and I outran him, but when I gained some weight, I raced him again and he outran me. The Prophet said: This is for that race.”
( Sunan Dawood 2578)
# Tafarrud ba abu dawood ( tohfatul ashraf 17736)
Main narrator is hisham bin urwa and chain ends to Ibrahim bin Muhammad bin harith ( kufi)
Sunan Ibn e maja 1979 : similar…
# Tafarrud ba ibn maja
Main narrator is Hisham bin urwa through urwa, chain terminates to Damishqi narrators >> can be accepted.
Narrated Aisha, Ummul Mu'minin-( Sunan Dawood 3903)
My mother intended to make me gain weight to send me to the (house of) the Messenger of Allah ( ﷺ
.) But nothing which she
desired benefited me till she gave me cucumber with fresh dates to eat. Then I gained as much weight (as she desired).
# Main narrator is hisham bin urwa through Urwa and towards Ibraheem bin saad who was an Iraqi.
Tafarrud ba abu dawood ( Tohfatul ashraf 17182)
Muhammad bin yahya bin hibban died in 738 CE narrated from Ibraheem bin sad bin ibrahem born in 728 CE in Baghdad.
Ibraheem was only 10 year old when bin yahya died. It is doubtful that he heard form him.
Similar hadees in 3324 Ibn Majah:
# Main narrator is hisham bin urwa through Urwa and end with Muhammad bin Abdullah bin Numayr (iraqi)
Tafarrud ba ibn maja (17339)
69. Analysis of narration which suggests Aisha r.a used to compete in
running with Prophet .
FIRST Contradiction in all 4 hadees :
“My mother intended to make me gain weight to send me to the (house of) the Messenger of Allah”
Implies that Amma Aisha r.a gained weight before going to Prophet’s house.
BUT
Other narration Implies that Aisha r.a won the race with Prophet because she wasn’t overweight and hence afterward she gained
weight and lost the race.
That Implies to only one rare possibility..
Aisha r.a first gained weight… then lost weight before having a race with prophet…after some time regained weight and
hence lost the race.!!!!! Confusing!!
Second Contradiction :
Bukhari 4750 /4141 :In event of Ifk, when returning from a journey, Aisha r.a clearly said that her howda lifter left without her
because she was way thin like other women of medina , She Said..” In those days women were light in weight for they did not
get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food”
Note : Event dates back to 5 A.H, when Aisha r.a was light weight, But her mother sent her to prophet when She gained weight!!
How come she lost all of this and became so light that even the howdah carrier failed to realize that they aren’t carrying her back!.
70. Prophet eating Fresh dates and Cucumber!!!
Abdallah b. Ja'far told that he saw God’s messenger eating fresh dates with cucumber.( Mishkat 4185)
Abd Allah b. Ja’far said:
The Prophet( ﷺ
) used to eat cucumber with fresh dates. Sunan Dawod 3835
It was narrated ‘Abdullah bin Ja’far said:
“I saw the Messenger of Allah ( ﷺ
) eating cucumbers with dates.”Ibn majah 3325
Narrated 'Abdullah bin Ja'far: ( Tirmidhi 1844)
"The Messenger of Allah ( ﷺ
) would eat snake cucumber with fresh dates.
[Abu 'Eisa said:] This Hadith is Hasan Sahih Gharib, we do not know of it except as a narration of
Ibrahim bin Sa'd.
71. Analysis of narration suggesting Aisha’s r.a Image brought by Jibrael a.s
Narrated 'Aishah- ( Tirmidhi 3880)
that Jibril came to the Prophet ( ﷺ
) with her image upon a piece of green silk cloth, and he said: "This is your wife in the
world, and in the Hereafter.
Note # Tafarrud ba mo’allaf ( tohfatul ashraaf 16258)
1.Imam tirmidhi says, This hadees is hasan gharib, we only know this content through Abdullah bin umro bin alqama’s
narration,
2.Abdurrahman bin Mahdi narrated this content from bin alqama with same chain but that was mursal rivayat, He is not
narrating it from Aisha r.a
3. Abu usama narrated a part this hadees through hisham bin urwa via urwa through Aisha r.a.
Narrated `Aisha r.a ( Bukhari 5078)
Allah's Messenger ( ﷺ
) said (to me), "You have been shown to me twice in (my) dreams. A man was carrying you in a
silken cloth and said to me, 'This is your wife.' I uncovered it; and behold, it was you. I said to myself, 'If this dream is
from Allah, He will cause it to come true.' “
Note : Main narrator is hisham bin urwa and reported in Iraq.
# Both these narration have contradiction , hadith of tirmidhi say that Image of Aisha r.a was shown, (1)while hadith of
bukhari do not talk about any image, rather face was shown with (2)additional difference of jibrael and a man.
72. Analysis of narration suggesting Aisha’s r.a Image brought by Jibrael a.s
Contradiction 3 : Narrated Anas : ( Tirmidhi 3213)/B-7420-21/nisaai-3252
"When this Ayah was revealed about Zainab bint Jahsh: 'So when Zaid had completed his aim with her, We gave her to you in
marriage (33:37)' - he said: "She used to boast to the wives of the Prophet ( ﷺ
:)
' Your families married you (to him) while Allah
married me (to him) from above the Seven Heavens.'“
NOTE :Though if the dream version was to be accepted, Aisha r.a could have replied that her marriage too was fixed by Allah, but
nowhere we find such refutation while other refutation with Zaynab r.a were there in narration.
Contradiction 4 : (B-4750) In Event of ifk , Allah's Messenger ( ﷺ
) called `Ali bin Abi Talib and Usama bin Zaid when the Divine
Inspiration delayed, in order to consult them as to the idea of divorcing his wife……
# If the marriage of Aisha siddiqa r.a was divinely fixed, why did the prophet Muhammad thought of divorcing Aisha r.a and asked
the opinion of companions?? Because , if the marriage was from Allah , there was no need to verify from anyone.
# Why did Ali r.a suggested to divorce Aisha r.a?, He should have known about the divine dreams prophet had about marrying
Aisha r.a!!
Fun Facts!
One of the famous Scholar who was a senior citizen, he married a very young female student. Before this, a disciple
(mureed) of his had a dream in which he saw Sayyidah Aisha (R.A)
Scholar began to interpret this dream as follows, "Soon, a very young woman will come into my care, because when the
Nikah of Sayyidah Aisha (R.A) was made to Rasoolullah (S.A.W), she was 7 years old.
The same is of relevance here. I am old and my wife is a minor."
73. Analysis of narration suggesting Aisha’s r.a 9 qualities in Mustakrak al
hakim
Vol5, page 527, hadees 6730 says, Abdullah bin dahak narrated that Abdullah bin safwan and another man came to Aisha r.a and
she told them about her nine qualities which were NEVER GIVEN TO ANY WOMEN before her but to only MARYAM BINT
IMRAN and she added , by ALLAH I am not saying this to boast over other wives of Prophet….
These 9 qualities are..
1) Farishta tasweer lekar aaya meri nabi ke paas..
2) Rasool ne mjhse nikah 7 baras ki umar me kiya.
3) meri rukhsati 9 baras ki umar me hui..
4) sirf me hi dusri biwiyo me kunwari thi..
5) mene Jibrael ko dekha hai..
And rest four…..( we only took relevant points for our theme)
Note : point no. 2, 3 and 4 are inter related. If she got married at 7, definitely she would not be a matron. Why there is even a point
to mention all three points independently???
Narrated Abu Salama (Bukhari 3768)/3217/6201
`Aisha said, "Once Allah's Messenger ( ﷺ
) said (to me), 'O Aish (`Aisha)! This is Gabriel greeting you.' I said, 'Peace and Allah's
Mercy and Blessings be on him, you see what I don't see' " She was addressing Allah 's Apostle.
Even if Aisha r.a meant to say that she saw jibrael in human form, then there are other companion of prophet who saw jibrael in
human form as dhiya al kalbi.
74. Analysis of narration suggesting Aisha’s r.a 9 qualities in Mustakrak al
hakim
Narrated Aisha: ( b-3234)
Whoever claimed that (the Prophet) Muhammad saw his Lord, is committing a great fault, for he only saw Gabriel in his genuine
shape in which he was created covering the whole horizon.
Narrated `Aisha:( (b-3817)
I did not feel jealous of any woman as much as I did of Khadija because Allah's Messenger ( ﷺ
) used to mention her very often. He
married me after three years of her death, and his Lord (or Gabriel) ordered him to give her the good news of having a palace of
Qasab in Paradise.
Narrated Anas [may Allah be pleased with him]: ( tirmidhi 3878)
that the Prophet ( ﷺ
) said: "Sufficient for you among the women of mankind are Mariam bint 'Imran, Khadijah bint Khuwailid,
Fatimah bint Muhammad and Asiyah the wife of Fir'awn.
Narrated 'Ali bin Abi Talib:T-3877
that the Messenger of Allah ( ﷺ
) said: "The best of its women is Khadijah bint Khuwailid, and the best of its women is Mariam
bint 'Imran.
It was narrated from Abu Musa Al-Ash’ari that the Prophet ( ﷺ
) said:( ( Ibn maja 3280)
“Many men have attained perfection but no women have attained perfection except Maryam bint ‘Imran (Mary) and Asiyah the
wife of Fir’awn. And the superiority of ‘Aishah over other women is like the superiority of Tharid over all other foods.”
75. Analysing the narration of Ibn Ishaq and LIES!of islamqa.info
Narrations Supposedly
saying that Prophet wished to
marry an infant.
Note : In one narration, Prophet
supposedly wished to marry
Umm e fadl in future and in other
narration to Umm e habiba.
Musnad ahmad(26870), Musnad
Abi yala (12/502,7075) , Tabrani
al kabir (25/92,238)
Note : All these narrations came from Ibn Ishaq and Ibn e ishaq as hadith transmitter is not trustworthy as claimed by Son of Imam
ahmad ,darqutni ,Imam Dhahabi etc.
Though a famous Scholar of al Maghazi and got appreciation for his knowledge , But Ibn hajar put him in 4th category of tadlees .
Hishaam ibn ‘Urwah , Maalik ibn Anas also blamed him for lying about narrators. Ibn e hisham said, ibn e ishaq narrates from
her wife Fatima Al mundhir, but ibn e ishaq never saw her.( Ibn hibban ch.7)
# If she was Umm Fadl Lubaba bint al-Harith wife of al-'Abbas ibn 'Abd al-Muttalib, then this report is not correct because she was
already married before hijrah took place and gave birth to 'Ubaydallah bin al-'Abbas in 620 CE ,2-3 years before hijrah.
76. Islamqa.info diluting comments of Hisham bin Urwa r.a to defend
Ibn ishaq
Note : They are diluting the comments of same Hisham bin urwa whom they were earlier defending to save the reports of 6
and 9 years . Now they aren’t ready even to consider his statements about his own wife !!!( Joke!)
( islamqa .info tried to save reputation of ibn e ishaq by saying that he might have heard from Fatima al mundhir before she married
hisham. But the fun fact is Fatima al mundhir married Hisham around 78 A.H when she was 28-29 , But Ibn e ishaq was born in 85 A.H
Islamqa.info is supporting the lie of ibn e ishaq by making another lie.
https://islamqa.info/en/answers/148009/status-of-muhammad-ibn-ishaaq-the-narrator-of-al-maghaazi-in-the-view-of-hadith-scholars
77. Imam Malik views about Ibn e Ishaq
Note : They are diluting the comments of same Hisham bin urwa whom they were earlier defending to save the reports of 6
and 9 years . Now they aren’t ready even to consider his statements about his own wife !!!
To Phir humne kya khata kardi ??
78. Amma Aisha r.a taking care of Osama Bin Zayd as son.
Hazrat Aisha r.a describes Osamah slipped away at the threshold of the door and had a wound on face. Prophet ﷺ intended
to clean Osama’s nose. Then Ummul Momineen requested to allow her to clean his nose. Prophet ﷺ said, O Aishah, I love
whom , who loves Osama ( Tirmidhi vol II, page 246)
These rivayats clearly suggests that Osama bin Zayd was a child before Aisha r.a Sometimes Osama got injured or sometimes his
nose flows. Sometimes Prophet himself cleans it and sometimes Aisha r.a does it for Osama though she has no experience of
nurturing any child and hence feeling of disgust is also found in some narrations.( Khandalvi in book age of Aisha r.a, page 61-65)
Note : Going by narrations of hisham through Iraqi reports , Aisha r.a was 18 when Prophet left.
Imam Zehbi has written in his Sayer e alam al nubala that Osama was 18 when prophet left.
Waliiuddin khateeb writer of Mishkat writes Osama was 20 years old when Prophet passed away.( Mishkat – 585)
Ibn kathir says the Osamah was 19 years old ( al badayah vol 8 , page 67)
Conclusion : How come a girl is cleaning nose of boy having equal or more age of her???
Hence Aisha r.a must be much elder to him as much as she could take care of him as her Child.
Extras! : Osama bin zayd have not narrated a single narration about age of marriage of Aisha r.a as 6 or 9, though he remained
Close with ummahatul Momineen.
79. “Sacred Game of LIES! by Youth Club.
There are LIES, DAMN LIES and Mental gymnastics of youth club in defending 6/9 notion!!
80. Analysing the statements of YC.
1. In full 2 parts of video, YC didn’t Explained Why IMAM MALIK left all narrations of Aisha r.a age, she playing with dolls
or playing on swing, though he took other narrations from Hisham bin urwa, urwa, and Zuhri.
2.Narrations independent of hisham bin urwa presented by them are refuted in our past slides. They failed to bring a single
independent chain , (devoid of Hisham bin urwa or anyone narrated age narrations from him or studied under him) and non Iraqi
reports.
3. They intentionally hid the defects in narration presented by them , because they can be tagged as saheeh taking taqweeyah from
Bukhari narrations, BUT the moment you made their chain strong aiding from similar narrations of Bukhari, the hukum leaves its
independency.
4. Deliberately tried to tag those Muslims who do not support notion of 6/9 years as worst then enemies of Islam, when they said..
Badtareen Dushman ne bhi aetraaz nahi kiya, sirf orientalist ne utaya hai sabs epehle e.g DAVID S Margoliouth.
Though in their entire two parts , whole teams seems staggered when it comes to taking support or rejecting the westerners.
Sometimes they are rejecting their claims and sometimes using their claims to strengthen their own opinion saying that “ we are
actually defending civilizations till 1900s.
5.@ 12:30 min part 1, one of the speaker said, “Bhaanja( urwa) hi jaanta hai khaala(Aisha r.a)ki khabar ghar ke logo ke
alawa”
We Explicitly proved that neither of the close family Members narrated anything about her age at the time of marriage.
81. Analysing the statements of YC.
6. @ 34:00 min part 1, Abdullah tariq Salafi says, hisham bin urwa ki rivayat nikal dein to baaki rivayat accept krlenge??
Reply : You should accept this in writing that On the usool of Imam Malik, Iraqi rivayats of hisham or any of his students narrated
age of Aisha r.a from him , reported in Iraq aren’t reliable. Do this on behalf of your salafi shuyookhs.
Then answer our questions and bring forth single undisputed chain as we asked for, surely we will accept.
7. Quoted Event of IFK aiding with lies @ 44:00 min
Lets Discuss event of IFK( lost necklace)
Bukhari 4750/4141/2661/Muslim 2770a : Lengthy event of slander on modesty of Amma Aisha r.a narrated only in Bukhari
By ZUHRI with different narratos such as Urwa, musayyab r.a , alqama etc.
Lie #1 : Speaker said..” itni choti thi ki uthaya to pata hi na chala”
The people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to
ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover
their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah
while lifting and carrying it; and at that time I was still a young girl.
82. Analysing the statements of YC.
8.They ( Speakers) raise a point the Aisha r.a herself said that she was YOUNG GIRL ( َانَأ َو
ُأ َرْقَأ َال ِنِالس ُةَثِيدَح ٌةَي ِ
ارَج
ِآن ْرُقْال َنِم ا ًيرِثَك
and had a little knowledge of Quran ( Even then she gave reference of Surah Yusuf and patience of father Yaqub a.s.
Reply :
a) the same hadees also have words..of women/lady ( ٌةَأ َرْام )for Aisha r.a used by her mother for her.
I went to my parents and asked my mother, "O my mother! What are the people talking about?" My mother said, "O my daughter!
Take it easy, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives
would find fault with her.“
Bukhari :4302 Umar bin salma memorized more Quran the companions at the age of 7 years. Age was never the criteria in
memorizing Quran.
One of the narration YC quoted which they consider acceptable( though weak without sanad) in tirmidhi 1109
َيِهَف َِيننِس َعْسِت ُةَي ِ
ارَجْال ِتَغَلَب اَذِإ ُةَشِئاَع ْتَلاَق ْدَق
ٌ
ةَأَرْام
Aisha r.a said, when a girl attains age of 9 , she is a woman.
# YC needs to decide, they consider Aisha r.a ٌ
ةَأَرْما or ِِنالس ُةَثِيدَح ٌةَي ِ
ارَج !!
ا
ٌةَأ َرْم also used for Elderly woman in bukhari 4052, Aisha r.a using ٌ
ةَأَرْما for her in Bukhari 5191.
b) Speakers of YC said that , event of ifk took place around 5.AH , those who consider 18 years of age at rukhsati, she should be 21
years at this event. Girl of 21 year shouldn’t be calling her ِِنالس ُةَثِيدَح ٌةَي ِ
ارَج (LAME ASSUMPTION)
Reply : Muslim 1211k, Aisha r.a on event of last hajj said about herself..” I was very young ٌةَي ِارَج
ِِنالس ُةَثِيدَح and I well remember
that I dozed off and my face touched the hind part of the haudaj till we came to Tan'im, and entered into the state of Ihram in lieu of
Umra.
Prophet performed hajjatul vida in 10 A.H, Aisha r.a going with narratives of hisham bin urwa should be 18 years of age.
So, according to the logic of YC, if girl of 21 years shouldn’t say herself as ِِنالس ُةَثِيدَح ٌةَي ِ
ارَج then neither girl of 18 year should say.
83. Analysing the statements of YC.
Moreover.. Aisha r.a when said that she was very young girl, she also said in the beginning of hadees that
“A'isha r.a (Allah be pleased with her) reported:
We went with the Messenger of Allah ( ﷺ
) with no other aim but that of Hajj till we came (to the place known as) Sarif; and there I
entered in the state of menses…
# This clarifies that calling someone young doesn’t makes her a child of 10-11 years old.
In case of ummul Momineen, these words only signify that she was younger to other ummul Momineen.
LIE #2
Age narration of Aisha r.a are consistent.
Reply : as we have already seen, that age narrations of Aisha r.a among 6 books varies from 6,7 to 9 years at the time of marriage.
Same goes with age of prophet which varies from 60-65 years.
LIE #3
6/9 is main stream narrative!
Reply : Imam Malik and his entire followers abandons any of such rivayats since first book of hadees in Islamic history.
Imam Abu hanifa r.a have no narration associated with him pertaining to age of Aisha r.a as 6 or 9.
Imam Malik, Hanifa, shafaee takes age of marriage/puberty of girl as 17/17/15 years.
Only Imam hanbal take it as 9 years on the basis of fabricated narration of 6/9
This narration came into light after 115+ years of passing away of Aisha r.a in Iraq till salafis used media to propagate bukhari
independently of Quran in 20th century and with the event of funding from Kingdom of Saudia Arabia to salafi movement.
hence , main stream narrative is that there is nothing like Prophet married Aisha at such a minor age.(Anecdotal fallacy)
A person falls prey to the anecdotal fallacy when they choose to believe the “evidence” of an anecdote or a few anecdotes over a larger pool of
scientifically valid evidence. The anecdotal fallacy occurs because our brains are fundamentally lazy.
84. Analysing the statements of YC.
9. LIE#4 One of the speaker contradicted hadith of bukhari 3896 which says that Aisha r.a rukhsati happened in 2 A.H shawwal,
but speaker said that it happened in 1.AH.
10. LIE#5 Quoted Statement of Aisha r.a without giving its takhreej, where Aisha ra said when woman reaches to age 9 she is a
woman.
This is not the hadeeth of tirmidhi rather Qaul without any sanad. But Abdullah salafi tried to disguise the masses and overburden
them with this lame information.( Non sequitur logical fallacy or fallacy of defective induction)
The fallacy of non sequitur (“it does not follow”) occurs when there is not even a deceptively plausible appearance of valid reasoning, because
there is an obvious lack of connection between the given premises and the conclusion drawn from them.
11. LIE#6
@19:00min , part II, Speaker said, 9 as age of marriage is fit BIOLOGICALLY citing an article published in NATURE as “ Early
starters” pertaining to girls attaining puberty at early age.
Speaker Disguised public when it associated menarche age related to Paleolithic age with PURANA ZAMANA , eventually
giving dual meaning to his words so that people might think that he is actually talking about 1400 years old era thought data
is talking about Paleolithic age which dates back to atleast 10,000 BC to 2.5 million years.( ambiguity fallacy)
A fallacy of ambiguity is a flaw of logic, where the meaning of a statement is not entirely clear. This can create statements which are both
compelling and incorrect, either by accident or by design.
85. Analysing the statements of YC.
One of the speaker took the name of William Blackstone, UK, stating that even he accepts that girls of age 7 or below
were made in marriage contract in 18th century.
Though Speaker doesn’t gave the detail that blackstone formulated a strong definition of the law of coverture,
whereby ‘ the very being and legal existence of the woman is suspended during marriage, or at least incorporated and
consolidated into that of her husband ’ .Viewed as an agent of England ’ s patriarchal establishment.
#Coverture was the legal doctrine that decreed that, upon marriage, a woman's property passed into the hands of her husband. All her
real property (land) came under his control, and while he could not sell it without her consent, he took all the income and profits from it.
Quran says..
Almighty, Says (what means): {For men is a share of
what they have earned, and for women is a share of
what they have earned.} [Quran 4:32].
Youth Club is actually narrating you the words of a
person who spoke about the laws vlearly violating
Quran!! Decision is Yours! You want to be deceived by
HD quality videos and big beards, then we do not have anything to
say.
Research and using intellect is your basic weapon don’t let it loose
86. Analysing the statements of YC.
1.Mean age of Menarche given in research article “Early Puberty
and its Effect on Height in Young Saudi Females: A Cross
Sectional Study in Pediatrics & Therapeutics journal is found to be
11.8 years in Saudi Arabia.
2. Article namely “Age at menarche, menstrual characteristics,
and its associated morbidities among secondary school students in
Abakaliki, southeast Nigeria” published Heliyon. 2020 May;
6(5): e04018. Published online 2020 May
26. doi: 10.1016/j.heliyon.2020.e04018
PMCID: PMC7268279 PMID: 32518847
Average age for Menarche is 13 ± 1.0 years.
# age of Menarche is not ONLY LINKED to warm climate but to
other multiple factors as well.
Early age of menarche has been linked to several adverse effects
during childhood such as eating disorders, depression, type 2
diabetes mellitus, metabolic syndrome, breast cancer,
cardiovascular diseases, and overall mortality etc.
Al-Awhadi N., Al-Kandari N., Al-Hasan T., Almurjan D., Ali S., Al-Taiar Age at
menarche and its relationship to body mass index among adolescent girls in
Kuwait. BMC Publ. Health. 2013;13(29):1–7. [PMC free article] [PubMed]
88. Analysing the statements of YC.
12. LIE#7 @ 26:40 mins part II, speaker said that delay of 3 years in Rukhsati of Aisha r.a was because she was minor and not
BALIGH.
Reply : Reason is not being minor rather Prophet didn’t have enough means to pay meher. Reference : Umar e Aisha by Suleman
nadvi, Primary reference Tabqaat ibn saad, page 43
13. LIE #8 : @ 1 hr 26 min, part II, one of the speaker said that” Abu bakr r.a ke saath mazeed rishte me mazbooti qayam hojaye
isliye khaula ne rishta diya!
Reply : Prophet turned down the proposal of Abu bakr r.a for Bibi Fatima.
14. LIE#9 @ 53:00 min part II, speaker said “ agar shuru se hi zimmedari mile, to chote
bahcche jaldi zimmedar hojate hain.”
Reply : That doesn’t bring their menarche early.
89. Analysing the statements of YC.
15. Speaker Used slang word for Aisha r.a as an example @ 48:40 min , part II. “ Sayyada koi khalandari kism ki nahi thin..jis trah aaj 9
saal ki hoti hai balki smjhdaar thin” Narrations themselves support that Sayyada used to play with her dolls and prophet assisted her. (
Nadvi Sb said that the memory of Aisha r.a depended on her hearing capacity while playing)
16: Speaker @ 8 :20 min said that “ Nikah e sagheera jayaz hai, taqreeban taqreeban ijma hai..taqreeban!!”
17: Lie # 10 :48 min onwards :” Jin fuqaha ne bulooghat ki umar ka tayyun kiya hai vo NAS se sabit nahi”
Reply : He deliberately didn’t mentioned the ages considered by Imams and restricted their opinion by saying that 13-14 saal ki umar kahi
hai, in logo ne ahadees se istidlaal kiya hai.
Abdullah salafi ke according Hadees se istiadlaal shareeat ka hissa nahi??
18: Speaker Replied to the argument “ if they can marry their daughter at age of nine ?”
Speaker said, I will not marry my daughter as I will follow norms of our society or what is MAROOF in our times!”
He tagged it as Emotional argument THOUGH all the members kept overburdening those who do not accept 6/9 years narration as if they
lack Faith or going against so called consensus of 1400 years ( which is Lame) . They also tagged others of following model of western
morality . They blamed others to attack foundation of deen as well.( none of which is true)
Then who actually is giving emotional arguments??!!!
Note :This is the ultimate weapon of kam-faham so called fundamentalists!!
Video Link : part 2 :
https://www.youtube.com/watch?v=U8d2F8DtcD8
