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Doubt 3:

According to the generally accepted tradition, Ayesha (ra) was born about
eight years before Hijrah. But according to another narrative in Bukhari
(kitabu'l-tafseer) Ayesha (ra) is reported to have said that at the time Surah
Al-Qamar, the 54th chapter of the Qur'an, was revealed, "I was a young
girl". The 54th surah of the Qur'an was revealed nine years before Hijrah.
According to this tradition, Ayesha (ra) had not only been born before the
revelation of the referred surah, but was actually a young girl (jariyah), not
an infant (sibyah) at that time.


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

First: The Hadith – which I will quote for you- has been wrongly translated
to mislead the readers; so here is the Hadith and you can judge:

Volume 6, Book 60, Number 399: Click Here

Narrated Yusuf bin Mahik:

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

As it is obvious from the Hadith, Aisha only said that she witnessed the
revelation of one of the verses from that Sura while she was young at
Mecca!! I am not sure from where did the opponent(??) get the notion that
she witnessed the revelation of the whole Sura!!!! Yet, I will leave that to the
reader to judge since the Hadith is clear but all I can say it is nothing but self
desire and Shaytaan's deception.

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

Second: Which authentic narration does the opponent(??) rely on to say that
this Sura was completely revealed nine years before Hijra? Keeping in mind
the following:

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

b. An existing opinion declares that some verses of this Sura were

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

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

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

Abu Huraira Narrated: the verse {the hosts will all be routed and will turn and flee}
[54:45] was revealed to the prophet while he was in Mecca, which upon
Umar said: O prophet of Allah which hosts? And that was before the battle
of badr. [Al-Mu’jam Alwasat by Al-Tabarani : Hadith Number 9121;

Now, knowing that Omar embraced Islam 4 years before Hijra makes the
age of Aisha at time of hearing that verse not less than four or five years old.
This is supported by the fact that she was born 4 or 5 year after the
beginning of revelation as agreed on by [Al-Isaba Fi Tamyeez Alsahabah:
11457: 8/16 ] and [ U’yoon Alathar by Ibn Sayyed Alnaas: 2/395]

Yet, let me put in your hand the biography of Aisha as proven from authentic
books: (???)

She was born in the 4th or the 5th year after the beginning of the revelation to
the Prophet Muhammad and was engaged two or three years before Hijra
time at the age of 6. She got married on the age of 9 after reaching age of
puberty [tahtheeb alkamal by Almizzi: 35/227]. She passed away in 57th or
58th after Hijra at the age of 65 [ Tahtheeb Al-Tahtheeb: 12/436] and
[U’oon Al-Athar: 2/395]

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

Doubt 4:

According to a number of narratives, Ayesha (ra) accompanied the Muslims

in the battle of Badr and Uhud. Furthermore, it is also reported in books of
hadith and history that no one under the age of 15 years was allowed to take
part in the battle of Uhud. All the boys below 15 years of age were sent
back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly
indicate that she was not nine or ten years old at that time. After all, women
used to accompany men to the battle fields to help them, not to be a burden
on them.


The opponent conclusions and interpretations indicate two things surely;

lack of understanding of the Arabic language and lack of knowledge about
Fiqh, Hadith and its sciences, for the following reasons:

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

Narrated By Ibn 'Umar: Allah's Apostle called me to present myself in

front of him or the eve of the battle of Uhud, while I was Fourteen years
of age at that time, and he did not allow me to take part in that battle, but
he called me in front of him on the eve of the battle of the Trench when I
was fifteen years old, and he allowed me (to join the battle)." Nafi' said,
"I went to 'Umar bin 'Abdul Aziz who was Caliph at that time and related
the above narration to him, He said, "This age (fifteen) is the limit
between childhood and manhood," and wrote to his governors to give
salaries to those who reached the age of fifteen. [Sahih Bukhari: 2521]

a. Imam Al-Nawawi put this Hadith under the title “The age of puberty”
then he said: “It is the age at which boys become fighters and take the
same ruling as men” [ Sharh Saheeh Muslim: 12/13]
b. Imam Al-Nawawi then said : “ Regarding this Hadith Imam Al-
Shafi’e, Al-Awza’ie, Ibn Wahb and Imam Ahmad and others
commented that fifteen is the age of puberty ( for males) [ Sharh
Saheeh Muslim: 12/13]

c. The age 15 in this Hadith, as it is obvious, is used for and applied on

males only. This is explained clearly in the Hadith, itself, as it is
underlined because the age here was used as the age of manhood to
which boys who reach this age, will be held responsible as men at
times of wars. (??)

d. Al-Hafith Ibn Hajar stated in his commentary on this Hadith when he

explained the interpretation of scholars regarding this Hadith
“Furthermore, this is an individual case that does not apply generality
of ruling as declared by some Maliki scholars” [Fat-h Al-Bari:
Commentary on Hadith 2521].

e. It is proven by authentic Hadiths that young boys participated in

battles :

Narrated by Anas bin Malik: Al-Haritha was killed in the battle of Badr
while he was a boy who did not reach age of puberty (ghulam). So Um Ar-
Rubai'bint Al-Bara', the mother of Haritha bin Suraqa came to the Prophet
and said, "O Allah's Prophet! Will you tell me about Hartha?" Hartha has
been killed (i.e. martyred) on the day of badr with an arrow thrown by an
unidentified person. She added, "If he is in Paradise, I will be patient;
otherwise, I will weep bitterly for him." He said, "O mother of Hartha! There
are Gardens in Paradise and your son got the Firdausal-ala (i.e. the best place
in Paradise)." [Sahih Bukhari: Hadith 3761] This has been narrated in
[Musnad Ahmad: 13831] and [Musnad Abi Ya’la: 3500]

Narrated By 'Abdur-Rahman bin 'Auf: While I was fighting in the front file
on the day (of the battle) of Badr, suddenly I looked behind and saw on my
right and left two young boys and did not feel safe by standing between
them. Then one of them asked me secretly so that his companion may not
hear, "O Uncle! Show me Abu Jahl." I said, "O nephew! What will you do to
him?" He said, "I have promised Allah that if I see him (i.e. Abu Jahl), I will
either kill him or be killed before I kill him." Then the other said the same to
me secretly so that his companion should not hear. I would not have been
pleased to be in between two other men instead of them. Then I pointed him
(i.e. Abu Jahl) out to them. Both of them attacked him like two hawks till
they knocked him down. Those two boys were the sons of 'Afra' (i.e. an
Ansari woman). [Sahih Bukhari: 3766]