The Life Of The Prophet (saw) From The Wife of the Prophet (saw) Part I

The Prophet (saw) Married A'isha At 6!

Introduction:

This article examines reports attributed to A'isha about her marriage to the Prophet Muhammad (saw). It focuses on what the reports say, how they were transmitted and the conclusions drawn from them. Three principles guide the discussion:

• Quote the reports accurately and identify their sources.
• Distinguish a narrator's wording from a later interpretation.
• Assess historical claims without treating an inference as an established fact.

The central question is how these reports should be read. Their wording, chains of transmission and historical context should be examined before judging what they imply about the Prophet (saw).

Sunni and Shia readers differ over the authority and interpretation of these reports. This article approaches them critically from a Twelver Shia perspective. A criticism of a particular narration should address its evidence; it should not assume that all Sunni readers share one interpretation or attribute motives to them without support.

The discussion below uses passages from Sahih al-Bukhari alongside selected Shia sources. Readers can assess the argument by asking:

• What does each report actually state?

• What evidence supports accepting or questioning its transmission?

• Which conclusions follow from the wording, and which need additional evidence?

Reports about the Prophet's household can convey historical details and legal teachings about marriage, prayer and ritual purity. Their inclusion in a collection is not, by itself, evidence of disrespect. The issue considered here is whether particular accounts are reliable and whether the interpretations placed on them are justified.

Marital privacy matters, but reports relevant to religious practice should be considered in their context. Discussion of an intimate detail does not by itself establish an improper motive on the part of a narrator. Claims about contemporary speakers also require specific, attributable evidence.

The Bukhari reports below can be compared with the Arabic and English editions. Earlier online references used in this article include:

http://www.sahih-bukhari.com/
http://www.sahihalbukhari.com/sps/sbk/


Numbering differs between editions. The older volume-and-book references are retained below; modern references for selected reports are also supplied. 

We read in  Sahih Al-Bukhari. Vol. 7, Book 62, Number 18 (modern reference: Sahih al-Bukhari 5081): 

Narrated Urwah: The Prophet (saw) asked Abu Bakr for A'isha's hand in marriage. Abu Bakr said, "But I am your brother." The Prophet (saw) said, "You are my brother in Allah's religion and His Book, but she (Aisha) is lawful for me to marry." 

The report is attributed here to Urwa ibn al-Zubayr, A'isha's nephew. Its wording does not say that he witnessed the proposal or name the person from whom he learned of it. The omitted link raises a question about transmission; it does not mean that Urwa claimed to have been present.

The quoted exchange distinguishes religious brotherhood from a blood relationship. It does not describe Abu Bakr as a biological brother of the Prophet (saw), nor does it state a motive for Urwa reporting it. Those points should be separated from any wider argument about the historical bonds of brotherhood.

Now consider these narrations:

Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 57: 

Narrated A'isha: Allah's Apostle said (to me), "You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, 'This is your wife.' I removed the piece of cloth from your face, and there you were. I said to myself. 'If it is from Allah, then it will surely be.' " 

Source: Sahih Al-Bukhari. Book of Dreams. Vol. 9, Book 87, Number 139: 

Narrated A'isha: Allah's Apostle said (to me), "You were shown to me twice in (my) dream. Behold, a man was carrying you in a silken piece of cloth and said to me, "She is your wife, so uncover her,' and behold, it was you. I would then say (to myself), 'If this is from Allah, then it must happen.' " 

Source: Sahih Al-Bukhari. Book of Dreams. Vol. 9, Book 87, Number 140: 

Narrated A'isha: Allah's Apostle said to me, "You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, 'Uncover (her),' and behold, it was you. I said (to myself), 'If this is from Allah, then it must happen.' Then you were shown to me, the angel carrying you in a silken piece of cloth, and I said (to him), 'Uncover (her), and behold, it was you. I said (to myself), 'If this is from Allah, then it must happen.' " 

Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 15: 

Narrated A'isha: Allah's Apostle 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.'" 

If we bring the traditions together we learn that:

• The proposal report records a question about religious brotherhood and an answer distinguishing it from a blood relationship.

• The account of A'isha entering the household describes her mother's role; it does not establish that her father was absent from every part of the event.


• The dream reports describe what was seen and a conditional statement about its fulfilment.


• A theological interpretation of the dream should be distinguished from what the narration explicitly says.


• Neither the narrator's motive nor the compiler's motive is stated in the quoted account.


Compare the wording in the different versions of the dream report:

'An angel brought you to me, wrapped in a piece of silken cloth.'

 Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 57.


'A man was carrying you in a silken piece of cloth and said to me..'

Source: Sahih Al-Bukhari. Book of Dreams Vol. 9, Book 87, Number 139. 


"You were shown to me in a dream.'

 Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 57.  


'You have been shown to me twice in (my) dreams.'

 Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 15.


'The Angel / man uncovered the cloth to show Aisha.'

Book of Dreams Vol. 9, Book 87, Number 140.


'The Prophet (saw) uncovered the cloth to observe A'isha.'

 Source: Sahih Al-Bukhari. Book 62, Number 57, Book of Dreams Vol. 9, Book 87, Number 139 and Vol. 7, Book 62, Number 15.


Our questions are as follows:

1. The quoted versions explicitly describe a dream. They do not describe a physical removal of A'isha from her home.

2. The report should be discussed as dream imagery rather than as an event witnessed by A'isha's family.

3. A dream image does not establish that a material picture, portrait or replica was made.

4. A legal argument about making or displaying images requires evidence addressing that practice; the dream account alone does not settle it.

5. Differences between the versions should be compared in Arabic and in their transmission, rather than treated as contradictions solely on the basis of an English rendering.

6. The question is what, if anything, these wording differences change in the meaning of the report.

We read in Sahih Al-Bukhari. Merits of the Helpers of Madinah. Vol. 5, Book 58, Number 234: 

Narrated A'isha:  The Prophet engaged me when I was a girl of six (years). We went to Madinah 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, Umm Ruman, came to me while I was playing in a swing with some of my girlfriends. 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 All right, 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. 

 Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 64: 

Narrated 'Aisha: that the Prophet 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). 

 Source: Sahih Al-Bukhari. Vol. 7, Book 62, Number 65 (modern reference: Sahih al-Bukhari 5134): 

Narrated A'isha: That the Prophet (saw) 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 A'isha remained with the Prophet for nine years (i.e. till his death)." 

Sahih al-Bukhari has a central place in Sunni hadith scholarship. The age reports quoted here should be assessed through their wording and chains, alongside any historical evidence offered for a different chronology. The status of the collection does not remove the need to explain that comparison.

As the narration suggests that A'isha was six years of age at the time of the marriage, then one can deduce it occurred in Makkah.  We would like to know:

• Who conducted the marriage ceremony (Nikah)?  

• Which Muslims were witnesses to the event?  

• What was the precise necessity to enter into a marriage contract with a six year old?  Where was the nikah read, the house of Abu Bakr, the Prophet (saw), or the House of God (swt)?  

• Were previous customs in existence relating to marriage with a pre-adolescent? Sadly, none of these narrations provide any clarity on this.

The longer report mentions the move to Madinah and residence among Banu al-Harith ibn al-Khazraj. It does not say that A'isha travelled with Abu Bakr on his journey. Details not supplied in this account require separate historical sources.

• After what period she did the Hijrah and arrived in Madinah.

• How many days of travel did that involve?

• Who accompanied her?

• Were those accompanying her Muslim or Kuffar.

• If Muslim / non who were they?

• Is this how daughters are married off, unexpectedly, without time to compose / prepare themselves?

• Why did the Prophet (saw) turn up unexpectedly at midday and not at night?

• Why did her mother make her stand at the door?

• Why are we not informed of any consolation between mother and daughter before this hand over?

• Where was Abu Bakr at this very emotional time?

• Where were her other relatives (brother and sisters)? Is it not natural that they would want to see off their sister?

• What did Abu Bakr leave as a gift?

The reports give ages of six at marriage and nine at consummation. They do not state that the Prophet (saw) rushed the arrangement or explain every participant's motives. A historical critique should examine the evidence for this chronology without adding those assumptions. Three areas deserve comparison:

• The wording attributed to A'isha. 

• The chains through which the reports were transmitted.

• The collection's place in Sunni scholarship and the historical evidence used to assess the account.

Questioning a particular historical account does not automatically discredit every report from its narrator. Each claim needs evidence appropriate to it. Historical accounts of an age at marriage also require separate discussion from ethical judgments and present-day marriage laws. No statement attributed to a contemporary speaker should be used here without a precise source.

This article questions the reported chronology from a Twelver Shia perspective. That position does not establish that A'isha invented the account to excuse later actions. A claim of fabrication, especially one assigning a particular motive, needs evidence beyond disagreement with the report.

A comparison with Fatimah's reported age at marriage requires its own historical evidence. The report below concerns her spiritual status, rather than an age chronology.

Reply One

The following report concerns Fatimah's spiritual status and the circumstances of her conception. It should be considered as a religious narration, with its chain and meaning assessed on that basis.

This narration does not establish Fatimah's age at marriage or a general medical rule about parental diet and a child's behaviour.

Narrated from Imam Ali Reza (a.s) the Prophet (saw) said: ‘When I was taken to the heavens, Jibra'eel (a.s) took me by my hand, and I entered Jannah. Then, he (Jibra'eel) gave me from the heavenly dates, and I ate it. Then that altered my sperm in my loin. So when I returned to the earth, I had slept with Khadeejah (s.a), and Fatimah (s.a) was conceived, and Fatimah (s.a) is a human Houri. So whenever I yearn the scent of Jannah, I smell the scent of my daughter, Fatimah (s.a).’”

Source: Uyoon Al-Akhbaar Al-Reza. Vol. 1, Pg. # 115, Hadeeth # 3.

There is a little disagreement about the primary narrator 'Abd Al-Salaam bin Saalih,' whether or not if he was an Sunni or Shi'ee. Al-Khoei in his Mu`jam Rijal Al-Hadeeth and Sayyid Mustafa ibn al-Husayn al-Husayni al-Tafrishi in his Naqd al-Rijal have said that he was Shia. While earlier scholars such as Abu Jafar Muhammad ibn al-Hasan ibn Ali al-Tusi and Abu Mansur al-Hasan ibn Yusuf ibn Ali ibn al-Mutahhar al-Hilli have stated that he was Sunni. A narrator's school affiliation and personal reliability are distinct issues. Assessing the whole report also requires examination of the complete chain; one narrator's reputation does not by itself settle its grading.

The heavenly status of Sayeda Faatima (s.a) makes her unique among all the women and indeed from all the humans of the world.

Defence Two

A report attributed to Ismail ibn Jafar gives A'isha's age as ten. Its status and legal use require separate examination.

Reply Two

وعنه ، عن محمد بن عيسى ، عن يونس ، عن أبي أيوب الخرّاز ، قال : سألت إسماعيل بن جعفر : متى تجوز شهادة الغلام ؟ فقال : إذا بلغ عشر سنين ، قلت ، ويجوز أمره ؟ قال : فقال : إن رسول الله ( صلى الله عليه وآله ) دخل بعائشة وهي بنت عشر سنين ، وليس يدخل بالجارية حتى تكون امرأة ، فاذا كان للغلام عشر سنين جاز أمره ، وجازت شهادته . 

Ali bin Ibraheem from Muhammad bin Isa from Yunus bin Abdur Rahman from Abu Ayyub Al-Khazaz who said: I asked Isma'eel bin Ja'far, "What age is the witnessing of a boy accepted?" In which he replied: "If he completes 10 years of age." I (Abu Ayyub) said, "And is his matter (decisions?) legal (at that age)?" He said: "The messenger of Allah (saw) entered upon A'isha when she was ten years old, and it is not for one to enter upon a girl until she becomes a woman , so if a boy reaches 10 years his matter (decisions?) is legal and so is his witnessing."

Grading: Muhammad Baqir ibn Muhammad Taqi al-Majlisi said this hadeeth is Sahih in Mir’aat Al-`Uqool, Vol. 24, Pg. # 235. Al-Majlisi said this hadeeth is Sahih Mawqoof (Authentic Halted). Milaadh Al-Akhyaar, Vol. 10, Pg. # 102

Source: Al-Kaafi, Vol. 7, Pg. # 388, H # 1. , Tahdheeb Al-Ahkaam, Vol. 6, ch. 91, Pg. # 251, H # 49. , Wasa'il al-Shi'a: the parallel report cited by al-Khoei is in Vol. 18, chapter 22 of the chapters on testimony, report 3. Numbering varies by edition.

The Hadeeth has been Graded 'Sahih' or 'Sahih Mawqoof ' by Muhammad Baqir ibn Muhammad Taqi al-Majlisi (r.a). The narration states A'isha consummated the marriage at the age of 10. Also we find there is no mention of when the initial Nikaḥ had taken place. Sayyid Abu al-Qasim ibn Ali Akbar al-Musawi al-Khoei (r.a) has commented on this Hadeeth as follows:

( * 1 ) ولكن الرواية لا يمكن الاستدلال بها ، فإنها ليست رواية عنمعصوم ، وقول إسماعيل ليس بحجة ، على أنه مبنى على استدلالفاسد وعلى قياس واضح البطلان .

"But the narration can not be used as a proof because it is not from an infallible person (Imam/Prophet), and Ismail's statement is not authoritative. Moreover, it rests on faulty reasoning and an analogy that is clearly invalid."

مباني تكملة المنهاج - السيد الخوئي - ج 2 - شرح ص 77

Source: Mabani Takmilat al-Minhaj, Vol. 2, Pg. # 77.

Al-Khoei's objection is that this is a statement of Ismail ibn Jafar, not a report from an infallible Imam, and that its legal analogy is invalid. That distinguishes a sound chain to a speaker from binding authority for the speaker's conclusion. The passage does not establish why Ismail made the comparison or support an inference about his motives or claim to the Imamate.