Age of Sayyidah A'ishah when she got married to our Beloved Prophet peace be upon him

ghulam-e-raza said:
Zahid Hussain Al-Qadri
(Beggar at the doorstep of Scholars)

http://thesunniway.com/faq/nikah/ag...ried-to-our-beloved-prophet-peace-be-upon-him
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Strange that Muftī Zāhid Hussain has contradicted the authentic Aĥadīth on this topic.

حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، قَالَ تُوُفِّيَتْ خَدِيجَةُ قَبْلَ مَخْرَجِ النَّبِيِّ صلى الله عليه وسلم إِلَى الْمَدِينَةِ بِثَلاَثِ سِنِينَ، فَلَبِثَ سَنَتَيْنِ أَوْ قَرِيبًا مِنْ ذَلِكَ، وَنَكَحَ عَائِشَةَ وَهْىَ بِنْتُ سِتِّ سِنِينَ، ثُمَّ بَنَى بِهَا وَهْىَ بِنْتُ تِسْعِ سِنِينَ‏.‏

صحيح البخاري, كتاب مناقب الأنصار, باب تَزْوِيجُ النَّبِيِّ صلى الله عليه وسلم عَائِشَةَ وَقُدُومُهَا الْمَدِينَةَ وَبِنَاؤُهُ بِهَا

حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم تَزَوَّجَهَا وَهْىَ بِنْتُ سِتِّ سِنِينَ، وَأُدْخِلَتْ عَلَيْهِ وَهْىَ بِنْتُ تِسْعٍ، وَمَكَثَتْ عِنْدَهُ تِسْعًا‏.‏

كتاب النكاح, باب إِنْكَاحِ الرَّجُلِ وَلَدَهُ الصِّغَارَ, لِقَوْلِهِ تَعَالَى: {وَاللاَّئِي لَمْ يَحِضْنَ} فَجَعَلَ عِدَّتَهَا ثَلاَثَةَ أَشْهُرٍ قَبْلَ الْبُلُوغِ

حَدَّثَنَا حَفْصُ بْنُ عَمْرٍو، حَدَّثَنَا عُمَرُ بْنُ حَبِيبٍ الْقَاضِي، قَالَ حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ كُنْتُ أَلْعَبُ بِالْبَنَاتِ وَأَنَا عِنْدَ، رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَكَانَ يُسَرِّبُ إِلَىَّ صَوَاحِبَاتِي يُلاَعِبْنَنِي ‏.‏

سنن ابن ماجه, كتاب النكاح

وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم تَزَوَّجَهَا وَهْىَ بِنْتُ سَبْعِ سِنِينَ وَزُفَّتْ إِلَيْهِ وَهِيَ بِنْتُ تِسْعِ سِنِينَ وَلُعَبُهَا مَعَهَا وَمَاتَ عَنْهَا وَهِيَ بِنْتُ ثَمَانَ عَشْرَةَ ‏‏

صحيح مسلم, كتاب النكاح, باب تَزْوِيجِ الأَبِ الْبِكْرَ الصَّغِيرَةَ ‏
 
Umar99 said:
Strange that Muftī Zāhid Hussain has contradicted the authentic Aĥadīth on this topic.
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strange that you seem to be acting like a salafi - that is, quoting ahadith then implying anyone who says something slightly different is 'contradicting' authentic narrations without respecting the persons credentials or scholarship.

unless you know the rules of ifta or are a major scholar in your own right, you should keep such opinions to yourself. at the very least, you should ask mufti sahib why he gave the answer in the manner that he did before accusing scholars of 'contradicting ahadith'
 
Bazdawi said:
strange that you seem to be acting like a salafi - that is, quoting ahadith then implying anyone who says something slightly different is 'contradicting' authentic narrations without respecting the persons credentials or scholarship.

unless you know the rules of ifta or are a major scholar in your own right, you should keep such opinions to yourself. at the very least, you should ask mufti sahib why he gave the answer in the manner that he did before accusing scholars of 'contradicting ahadith'
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It is strange and acting like a Salafi to not blindly accept the personal opinion of a scholar? You do realise he is not infallible and is able to make mistakes?

If you do not agree that he did not contradict the authentic Aĥadīth then you must agree he has contradicted the vast majority of Úlamā in this regard, taking into consideration that the Fuqahā used these narrations to prove that a father is allowed to marry off his daughter younger than the age of puberty without her consent, all 4 Madh’habs are in agreement upon this.

With all due respect to Muftī Zāhid, this is a major difference, not a slight difference and it seems to be a mistake on his behalf, I am not insinuating he had evil purposes or deliberate misinformation however it cannot be denied this is not the view of the majority and is a questionable opinion.
 
abu Hasan said:
by his own admission, [harsh statement removed]
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There is no old habit involved, you have got the wrong end of the stick, I did not mean any disrespect of Muftī Zāhid, I just did not understand why there was such a vast difference between his statement and the Aĥadīth, I have a lot of respect for Muftī Zāhid and benefit a lot from his works and website, as I also do for you.

Perhaps I may have worded it incorrectly and if so then I apologise and do Tawbah but I assure you, it is not as you think it to be.
 
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Umar99 said:
and do Tawbah but I assure you, it is not as you think it to be.
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we should all do tawbah everyday, but disagreeing with a scholarly opinion [when it is not a serious issue] is not a sin that you should do tawbah from. regardless, my apologies for some harsh comments.

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see brother, there are explanations for these hadith. stating hadith and taking it explicitly and literally is not the right method - unless fuqaha/commentaries have explained it in those words. besides, you tend to go for the more stricter opinions (and i assume is because of the zeal of youth).

let us remind ourselves of this hadith often:[here cited from riyad al-salihin]

riyad 636.png


wa billahi't tawfiq.
 
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abu Hasan said:
we should all do tawbah everyday, but disagreeing with a scholarly opinion [when it is not a serious issue] is not a sin that you should do tawbah from. regardless, my apologies for some harsh comments.

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see brother, there are explanations for these hadith. stating hadith and taking it explicitly and literally is not the right method - unless fuqaha/commentaries have explained it in those words. besides, you tend to go for the more stricter opinions (and i assume is because of the zeal of youth).

let us remind ourselves of this hadith often:[here cited from riyad al-salihin]

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wa billahi't tawfiq.
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Tawbah was not for disagreeing but rather for any disrespect I may have done, just because I was a Salafī does not mean I am still disrespectful to those worthy of respect, by the blessing of Allah I have become a Sunnī and am now aware of who is to be respected.

I agree fully that taking Aĥadīth out of context is a trait of Salafīs and is one of their favourite tactics to trick people, however I thought that since this is not an elaborate issue of Fiqh then not much commentary/explanation will be required. Including the name of the chapters would have done the job, I thought.

Also in my other comment I did mention the rulings that have been derived from this matter, there is also the ruling of permissibility for dolls in regards to young girls prior to to the age of puberty which would have been useful to mention.

It isn't a matter of Ĥarām or Ĥalāl, that it can be accorded to strictness, it is a matter of strong evidence of a certain fact.

Also the reason why I go for stricter opinions is also for the same reason, due to the strong evidences and taking the route of precaution and safety, as they say "better safe than sorry".

And yes that is a Ĥadīth which is not to be taken explicitly and literally either, in fact it is more important regarding the Ĥadīth you posted as people can seriously twist and misinterpret this Ĥadīth to be used as justifications for Ĥarām.
 
None of the kuffar of Makkah maligned the marriage. Shows that it was a normal practice in Arabia.

Also, it is said Sayyidah Ayishah was engaged to someone else before the marriage to RasulAllah ﷺ. Again, shows it was normal.

It was only in the 19th century when kuffar started to criticise it.
 
There is a difference of opinion on this, because shaykh Asrar Rashid also said that the age of the mother of the believers was 19

 
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