How muhammad was a pedophile with baby Aisha and even used the qur'an to allow for paedophilia within islam until the "last day"!:

QURAN:


The Quran 65:4 At Talaq (Divorce) - الطلاق

Hilali & Khan
	And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. THEY ARE STILL IMMATURE) their 'Iddah (prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they deliver (their burdens), and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.

Arabic
	وَٱلَّٰٓـِٔى يَئِسْنَ مِنَ ٱلْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ٱرْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَٰثَةُ أَشْهُرٍ وَٱلَّٰٓـِٔى لَمْ يَحِضْنَ ۚ وَأُو۟لَٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مِنْ أَمْرِهِۦ يُسْرًا


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TAFSIR:


65 - At Talaq (Divorce) 5 Tafsir(s) related to verse 65.4

Al-Jalalayn

	And [as for] those of your women who (read allā’ī or allā’i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] those who have not yet menstruated, because of their young age, their period shall [also] be three months — both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter.

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Asbab Al-Nuzul by Al-Wahidi

	(And for such of your women as despair of menstruation") [65:4]. Said Muqatil: "When the verse (Women who are divorced shall wait, keeping themselves apart"), Kallad ibn al-Nu"man ibn Qays al-Ansari said: "O Messenger of Allah, what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet? And what is the waiting period of the pregnant woman?" And so Allah, exalted is He, revealed this verse". Abu Ishaq al-Muqri" informed us> Muhammad ibn "Abd Allah ibn Hamdun> Makki ibn "Abdan> Abu"l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu "Uthman "Amr ibn Salim who said: "When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka"b said: "O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!" He asked him: "And who are they?" He said: "Those who are too young [such that they have not started menstruating yet], those who are too old [whose menstruation has stopped] and those who are pregnant". And so this verse (And for such of your women as despair of menstruation") was revealed".

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Ibn Al Kathir

	The `Iddah of Those in Menopause and Those Who do not have Menses

	Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. see 2:228 THE SAME FOR THE YOUNG, WHO HAVE NOT REACHED THE YEARS OF MENSTRUATION. THEIR `IDDAH IS THREE MONTHS LIKE THOSE IN MENOPAUSE. This is the meaning of His saying;

	وَاللَّـتِي لَمْ يَحِضْنَ

	(and for those who have no courses...) as for His saying;

	إِنِ ارْتَبْتُمْ

	(if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their `Iddah is three months. This has been reported from Sa`id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka`b that he said, "O Allah's Messenger! SOME WOMEN WERE NOT MENTIONED IN THE QUR'AN, THE YOUNG, the old and the pregnant.'' Allah the Exalted and Most Honored sent down this Ayah,

	وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

	(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their `Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka`b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the `Iddah of divorce, some people in Al-Madinah said, `THERE ARE STILL SOME WOMEN WHOSE `IDDAH HAS NOT BEEN MENTIONED IN THE QUR'AN. THERE ARE THE YOUNG, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed,

	وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ

	(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses.)''

	`Iddah of Pregnant Women

	Allah's statement,

	وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

	(And for those who are pregnant, their `Iddah is until they lay down their burden;) Allah says: the pregnant woman's `Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn `Abbas while Abu Hurayrah was sitting with him and said, `Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn `Abbas said,` Her `Iddah period lasts untilthe end of the longest among the two prescribed periods.' I recited,

	وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

	(For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, `I agree with my cousin (Abu Salamah).' Then Ibn `Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, `The husband of Subay`ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger married her to somebody. Abu As-Sanabil was one of those who proposed to her. Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay`ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger for the marriage, and he permitted her to marry, so she got married. Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay`ah. Muslim bin Al-Hajjaj recorded that `Ubaydullah bin `Abdullah bin `Utbah said that his father wrote to `Umar bin `Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay`ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger said to her when she sought his verdict. `Umar bin `Abdullah wrote to `Ubaydullah bin `Abdullah bin `Utbah informing him that Subay`ah told him that she had been married to Sa`d bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba`kak came to her and said, `Why do I see you have beautified yourself Do you wish to remarry By Allah, you cannot marry unless four months and ten days have passed. Subay`ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish. This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement,

	وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً

	(and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out,

	ذَلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ

	(That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger,

	وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُعْظِمْ لَهُ أَجْراً

	(and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.

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Sayyid Abul Ala Maududi - Tafhim al-Qur'an

	This is in respect of the women who no longer menstruation and have reached menopause because of age. Their waiting-period will be reckoned from the day divorce was pronounced on them and three months imply three lunar months. If divorce was pronounced at the commencement of the lunar month. it is agreed that the waiting-period will be reckoned with regard to the sighting of the new moon; and if it was pronounced somewhere in the middle of the month, according to Imam Abu Hanifah, three months will have to be completed reckoning each month of 30 days. (Badai' as-Sami ).

	As for the women whose courses are irregular due to sonic reason, the jurists have held different opinions:

	Hadrat Sa'id bin al-Musayyab says that Hadrat `Umar ruled: "If the woman who has been divorced stops having menses after having them once or twice after the divorce, she will wait for 9 months. If signs of pregnancy appear, well and good, otherwise after the passage of 9 months, she should observe the waiting-period of three additional months. Then she would be lawful for marriage to another person.

	Ibn 'Abbas, Qatadah and `Ikrimah say that the waiting-period of the woman who has not menstruated for a year, is three months.

	Ta'us says that the waiting-period of the woman who menstruates once in a year, is three menstruations. This very opinion has been reported from Hadrat 'Uthman, Hadrat 'Ali and Hadrat Zaid bin Thabit.

	Imam Malik relates that a person Habban by name divorced his wife during the period when she was suckling her child. A year passed on it, but she did not have the menses. Then the man died. The divorced wife laid claim to inheritance. The case came before Hadrat `Uthman. He consulted with Hadrat 'AIi and Hadrat Zaid bin Thabit, and gave the decision that the woman was an heiress. The argument given was that the woman was neither of those women a who might have despaired of menstruation, nor of those girls who may not have menstruated yet: therefore, up till the husband's death she was on the menses she had discharged last, and had still to pass her waiting-period.

	The Hanafis say that the waiting-period of the woman, who no longer menstruates, which may not be on account of menopause so that there may be no hope of her having it later will either be reckoned from the menstruation if she has it in the future, or in accordance with the age at which women generally reach menopause, and after attaining that age she will pass three months of the waitingperiod in order to be released from the marriage bond. The same opinion is held by Imam Shafe'i. Imam Thauri and Imam Laith, and the same also is the view of Hadrat 'Umar Hadrat 'Uthman and Hadrat Zaid bin Thabit.

	Imam Malik has adopted the view of Hadrat 'Umar and Hadrat 'Abdullah bin 'Abbas and it is this: The woman will first pass nine months. If she does not have her menses during thin period, she will pass three months of the waiting-period like like the woman who has despaired of menstruation, Ibn al-Qasim explaining the viewpoint of Imam Malik says: The period of nine months will be reckoned from the day she became free from the previous menstrual discharge and not from the day divorce was pronounced on her. (All these have been taken from al-Jassas, Ahkam al-Qur'an and al-Kasani, Badai as-Sana`i).

	Imam Ahmad bin Hanbal says that if the woman whose waiting-period started from menstruation despairs of menstruation during the waiting-period, she will be required to pass the waiting-period of the menopausal woman and not of the women who menstruate regularly. And if she stops menstruating and the cause of the cessation is unknown, she will first pass nine months in the doubt of pregnancy, and then will have to complete three months of the waiting-period, And if the cause of the cessation of the menses becomes known, e.g. a disease, or suckling, or some other cause, she will lie in the waiting-period till the tithe that either she starts having the menses again so that the waiting-period may be reckoned in accordance with the courses, or she reaches menopause and may pass the waiting-period of the menopausal woman. (Al-Insaf).

	THEY MAY NOT HAVE MENSTRUATED AS YET EITHER BECAUSE OF YOUNG AGE, or delayed menstrual discharge as it happens in the case of some women, or because of no discharge at all throughout life which, though rare, may also be the case. IN ANY CASE, THE WAITING-PERIOD OF SUCH A WOMAN IS THE SAME AS OF THE WOMAN, who has stopped menstruation, that is three months from the time divorce was pronounced.

	HERE, ONE SHOULD BEAR IN MIND THE FACT THAT ACCORDING TO THE EXPLANATIONS GIVEN IN THE QUR'AN THE QUESTION OF THE WAITING PERIOD ARISES IN RESPECT OF THE WOMEN WITH WHOM MARRIAGE MAY HAVE BEEN CONSUMMATED, FOR THERE IS NO WAITING-PERIOD IN CASE DIVORCE IS PRONOUNCED BEFORE THE CONSUMMATION OF MARRIAGE. (Al-Ahzab: 49). THEREFORE, MAKING MENTION OF THE WAITING-PERIOD FOR THE GIRLS WHO HAVE NOT YET MENSTRUATED, CLEARLY PROVES THAT IT IS NOT ONLY PERMISSIBLE TO GIVE AWAY THE GIRL IN MARRIAGE AT THIS AGE BUT IT IS ALSO PERMISSIBLE FOR THE HUSBAND TO CONSUMMATE MARRIAGE WITH HER. NOW, OBVIOUSLY NO MUSLIM HAS THE RIGHT TO FORBID A THING WHICH THE QUR'AN HAS HELD AS PERMISSIBLE.

	The girl who is divorced in the state when she has not yet menstruated and then she starts having the menses during the waiting-period, will reckon her waiting-period from the same menstruation and her waiting-period will be reckoned just like the woman who menstruates regularly.

	The consensus of scholarly opinion is that the waiting-period of the pregnant divorced woman is till child birth. But a difference of opinion has occurred about whether the same also applies to the woman whose husband may die during her pregnancy. The dispute has arisen because in Al-Baqarah: 234 the waiting-period of the woman whose husband dies has been laid down as four months and ten days, and there is no mention whatever whether this injunction applies to all widows generally or only to those who are not pregnant,

	Hadrat 'Ali and Hadrat `Abdullah bin 'Abbas, reading both these verses together, have drawn the rule that the waiting-period of the pregnant divorced woman is till child-birth, but that of the pregnant widow is the longer of the two periods, whether it be of the divorced woman or of the pregnant woman. For example, if delivery takes place before four months and ten days, she will have to observe a waiting period of four months and ten days, and if it does not take place till then, her waiting period will come to an end at delivery. The same is the viewpoint of the Imamiah sect of the Shi'as.

	Hadrat 'Abdullah bin Mas'ud says that this verse of Surrah At-Talaq was sent down after the verse of Surah Al-Baqarah; therefore, the later injunction has made the earlier injunction particularly applicable to the non pregnant widow, and has laid down the waiting-period of every pregnant woman as till child birth, whether she is divorced or widowed, Accordingly, whether delivery takes place immediately after the husband's death, or takes longer than four months and ten days, the woman's waiting-period in any case will come to an end at the birth of the child. This view is supported by this tradition of Hadrat Ubayy bin Ka'b. He says, "When this verse of Surah At Talaq came down, I asked the Holy Prophet (upon whom be Allah 's peace): Is it both for the divorced woman and for the widow?" The Holy Prophet replied: "Yes." In another tradition the Holy Prophet further explained it thus: "The waiting period of every pregnant woman is till child-birth." (Ibn Jarir, Ibn Abu Hatim. Ibn Hajar says that although its reliability is questionable, yet as it has been related through several chains of transmitters, one has to admit that it has some basis). More than that, it is further confirmed by the incident concerning Subai'ah-i Aslamiyyah which occurred in the sacred time of the Holy Prophet (upon whom be Allah's peace) himself. She became a widow during her pregnancy and a few days after her husband's death (according to some traditions 20 days, according to others 23 days. 25 days, 40 days or 35 days) she delivered her burden. The Holy Prophet was asked for his ruling concerning her and Ire permitted her to re-marry. This incident has been related by Bukhari and Muslim in different ways on the authority of Hadrat Umm Salamah. This same incident has been related by Bukhari Muslim, Imam Ahmed Abu Da'ud, Nasa`i and Ibn Majah with different chains of transmitters on the authority of Hadrat Miswar bin Makhramah also. Muslim has cited this statement of Subai'ah-i Aslamiyyah herself: 'I was the wife of Hadrat Sa'd bin Khawalah. He died during the Farewell Pilgrimage when I was pregnant. A few days after his death I gave birth to a child. A man told me that I could not remarry before the expiry of four months and ten days. I went and asked the Holy Prophet (upon whom be Allah's peace) and he gave the verdict: You have become lawful as soon as you gave birth to the child: you can re-marry if you so like'." This tradition has been related briefly by Bukhari also.

	This same viewpoint has been reported from a large number of the Companions. Imam Malik, Imam Shafe'i, 'Abdur Razzaq, Ibn Abi Shaibah and Ibn al-Mundhir have related that when Hadrat `Abdullah bin `Umar was asked concerning the pregnant widow, he replied that her waiting-period is till childbirth. At this a man from among the Ansar confirmed, saying: "Hadrat `Umar had said that even if the deceased husband had not yet been buried,and his body still lay on bed in the house and his wife gave birth to a child, she would become pure and lawful for remarriage." The same opinion was held by Hadrat Abu Hurairah, Hadrat Abu Mansur Badri and Hadrat `A'ishah, and the same has been adopted by the four Sunni Imams and the other early jurists.

	The Shafe`is say that if the pregnant woman has more children than one in her womb, her waiting-period will come to an end at the birth of the last child; even if it is still born, the waiting-period will expire at its birth. In case of abortion, if the mid-wives, on the basis of their knowledge and experience, state that it was not merely a piece of flesh but had human form, or that it was not a tumor but a human embryo, their statement will be admitted and the waiting period will expire. (Mughni, al-Muhtaj). The viewpoint of the Hanbalis and the Hanafis is also very close to it. But in case of abortion, their viewpoint is that unless the human form is clearly visible, the mid-wives' statement that it is human embryo, will not be admitted and this will not bring the waiting-period to an end. (Bade ias-Sane i; AI-Insaf). But in the modem times by means of medical investigation it can be easily ascertained whether what has been expelled from the womb was actually something of the nature of human fetus or a kind of tumor or congealed blood. Therefore, whenever it is possible to obtain expert medical opinion, it can be easily decided whether what is described as abortion, was really abortion or not, and whether it has brought the waiting-period to an end or not. However, in cases when such medical investigation is not possible, the viewpoint of the Hanbalis and the Hanafis itself is preferable and it is not fit to rely on the ignorant mid-wives.

	Although this is a general exhortation which applies to all matters and conditions of human life, yet in this particular context the object is to warn the Muslims to follow the Commands mentioned above in fear of God, no matter what responsibilities they may have to shoulder in consequence thereof, for as a reward for this Allah will remove their ills and will forgive their sins and will enhance their rewards in the Hereafter. Obviously, the waiting-period of the divorced woman whose term has been prescribed as three months, will be longer than that of the woman whose term has been appointed as three menstruation, and the tern of the pregnant woman may be several months longer. To shoulder the responsibility of the maintenance and lodging of the woman whom a man may have decided to give up, during this whole period, will be an unbearable burden for the people, but Allah's promise is that He will lighten the burden that is borne in fear of Him and in following His Command, by His special bounty and grace, and will reward the person much more generously and richly in comparison to the small burden borne by him in the world.

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Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

	(And for such of your women as despair of menstruation) because of old age, (if ye doubt) about their waiting period, (their period (of waiting) shall be three months) upon which another man asked: "O Messenger of Allah! WHAT ABOUT THE WAITING PERIOD OF THOSE WHO DO NOT HAVE MENSTRUATION BECAUSE THEY ARE TOO YOUNG?" (ALONG WITH THOSE WHO HAVE IT NOT) BECAUSE OF YOUNG AGE, THEIR WAITING PERIOD IS THREE MONTHS. Another man asked: "what is the waiting period for those women who are pregnant?" (And for those with child) i.e. those who are pregnant, (their period) their waiting period (shall be till they bring forth their burden) their child. (And whosoever keepeth his duty to Allah) and whoever fears Allah regarding what he commands him, (He maketh his course easy for him) He makes his matter easy; and it is also said this means: He will help him to worship Him well.

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HADEETH:


SAHIH AL-BUKHARI Narrated Aisha: The Prophet 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 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. (Sahih Al-Bukhari, Volume 5, Book 58, Number 234)

Narrated Hisham's father: Khadija died three years before the Prophet 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 CONSUMMATED THAT MARRIAGE WHEN SHE WAS NINE YEARS OLD. (Sahih Al-Bukhari, Volume 5, Book 58, Number 236)

Narrated 'Aisha: 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.'" (Sahih Al-Bukhari, Volume 9, Book 87, Number 140; see also Number 139) 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). (Sahih Al-Bukhari, Volume 7, Book 62, Number 64; see also Numbers 65 and 88)

SAHIH MUSLIM 'A'isha (Allah be pleased with her) reported: Allah's Messenger (may peace be upon him) 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. (Sahih Muslim, Book 008, Number 3309; see also 3310)

Sahih Muslim 'A'isha (Allah be pleased with her) reported that Allah's Apostle (may peace be upon him) 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. (Sahih Muslim, Book 008, Number 3311)

SUNAN ABU DAWUD Aisha said: The Apostle of Allah (may peace be upon him) married me when I was seven years old. The narrator Sulaiman said: Or six years. HE HAD INTERCOURSE WITH ME WHEN I WAS NINE YEARS OLD. (Sunan Abu Dawud, Number 2116)

Narrated Aisha, Ummul Mu'minin: The Apostle of Allah (peace_be_upon_him) 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 Apostle of Allah (peace_be_upon_him), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter. (Sunan Abu Dawud, Book 41, Number 4915)

Narrated Aisha, Ummul Mu'minin: The Prophet (peace_be_upon_him) used to kiss her and suck her tongue when he was fasting. (Sunan Abu Dawud, Book 13, Number 2380)


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Here is some more islamic sources from some of the greatest commentators of all time, make sure you read these, it will tell you exactly what muhammad was:

SUNAN NASA‘I … When Hadrat Aisha passed nine years of marriage life, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) fell in mortal sickness… ‘A’isha was eighteen years of age at the time when the Holy Prophet (peace and blessings of Allah be upon him) passed away and she remained a widow for forty-eight years till she died at the age of sixty-seven. She saw the rules of four Caliphs in her lifetime. She died on Ramadan 58 A.H. during the Caliphate of Hadrat Amir Mu‘awiya… (Sunan Nasa'i: English translation with Arabic Text, compiled by Imam Abu Abd-ur-Rahman Ahmad Nasa'i, rendered into English by Muhammad Iqbal Siddiqui [Kazi Publication, 121-Zulqarnain Chambers, Gampat Road, Lahore, Pakistan; first edition, 1994], Volume 1, p. 108)

SUNAN IBN-I-MAJAH 1876. ‘A’isha (Allah be pleased with her) is reported to have said: Allah’s Messenger (peace and blessings of Allah be upon him) contracted marriage with me while I was (yet) a six years [sic] old girl. Then we arrived at Medina and stayed with Banu Harith b. Khazraj. I fell victim to fever; then my hair (of the head fell off (and became scattered). Then they became plenty and hanged down upto [sic] the earlobes. My mother ‘Umm Ruman came to me while I was (playing) in a swing along with [sic] my play-mates. She (the mother) called me loudly. I went to her and I did not know what he [sic] wanted. She seized my hand and stopped me at the door of the house and I was hearing [sic] violently until the agitation of my heart was over. Then she took some water and wiped it over my face and head. Then she admitted me to the house when some woman [sic] of Ansar were present in the house. They said, "You have entered with blessings and good fortune." Then she (the mother) entrusted me to them. So they embellished me and nothing frightened me but Allah’s Messenger (peace and blessings of Allah be upon him) (when he came there) in the morning and they (the women) entrusted me to him. On that day, I was a nine years [sic] old girl." 1877.

Abdullah (Allah be pleased with him) is reported to have said, "The Holy Prophet (peace and blessings of Allah be upon him) married ‘A’isha while she was a seven years [sic] old girl and took him [sic] to his house as a bride when she was nine years old and he parted with her (after his demise) when she was eighteen years old."

According to Al-Zawa‘id its isnad is sahih in accordance with the condition prescribed by Bukhari, but munqata because Abu ‘Ubaida did not hear from his father. Shu‘ba Abu Hatim and Ibn Hibban mentioned him amongst the authentic and reliable authorities. Tirmidhi in al-Jami’ and al-Mazzi in al-Atraf (has expressed the same opinion).

Nasa‘i has transmitted this hadith in al-Sughra from the hadith ‘A’isha (Allah be pleased with her). (Sunan Ibn-I-Majah, Imam Abdullah Muhammad B. Yazid Ibn-I-Maja Al-Qazwini, English version by Muhammad Tufail Ansari [Kazi Publications, 121-Zulqarnain Chambers, Gampat Road, Lahore Pakistan, first edition, 1995], volume III, pp. 133-134) IBN HISHAM He married ‘A’isha in Mecca when she was a child of seven and lived with her in Medina when she was nine or ten. She was the only virgin that he married. Her father, Abu Bakr, married her to him and the apostle gave her four hundred dirhams. (Ibn Ishaq, Sirat Rasulullah (The Life of Muhammad), translated by Alfred Guillaume [Oxford University Press, Karachi, tenth impression 1995], p. 792)


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Now, let's see what al-tabari says:

AL-TABARI In this year also the Messenger of God consummated his marriage with ‘A’ishah. This was in Dhu al-Qa‘dah (May-June 623) eight months after his arrival in Medina according to some accounts, or in Shawwal (April-May 623) seven months after his arrival according to others. He had married her in Mecca three years before the Hijrah, after the death of Khadijah. AT THAT TIME SHE WAS SIX OR, ACCORDING TO OTHER ACCOUNTS, SEVEN YEARS OLD.

According to ‘Ab al-Hamid b. Bayan al-Sukkari- Muhammad b. Yazid- Isma‘il (that is, Ibn Abi Khalid)- ‘Abd al-Rahman b. Abi al-Dahhak- a man from Quraysh- ‘Abd al-Rahman b. Muhammad: ‘Abd Allah b. Safwan together with another person came to ‘A’ishah, and ‘A’ishah said (to the latter), "O so-and-so, have you heard what Hafsah has been saying?" He said, "Yes, O Mother of the Faithful." ‘Abd Allah b. Safwan asked her, "What is that?" She replied, "There are nine special features in me that have not been in any woman, except for what God bestowed on Maryam bt. ‘Imran. By God, I do not say this to exalt myself over any of my companions." "What are these?" he asked. She replied, "The angel brought down my likeness; the Messenger of GOD MARRIED ME WHEN I WAS SEVEN; MY MARRIAGE WAS CONSUMMATED WHEN I WAS NINE; HE MARRIED ME WHEN I WAS A VIRGIN, NO OTHER MAN HAVING SHARED ME WITH HIM; inspiration came to him when he and I were in a single blanket; I was one of the dearest people to him, a verse of the Qur’an was revealed concerning me when the community was almost destroyed; I saw Gabriel when none of his other wives saw him; and he was taken (that is, died) in his house when there was nobody with him but the angel and myself." According to Abu Ja‘far (Al-Tabari): The Messenger of God married her, so it is said, in Shawwal, and consummated his marriage to her in a later year, also in Shawwal. (The History of Al-Tabari: The Foundation of the Community, translated by M.V. McDonald annotated by W. Montgomery Watt [State University of New York Press, Albany 1987], Volume VII, pp. 6-7)

Sa‘id b. Yahya b. Sa‘id al-Umawi- his father- Muhammad b. ‘Amr- Yahya b. ‘Abd al-Rahman b. Hatib- ‘A’isha: When Khadijah died, Khawlah bt. Hakim b. Umayyah b. al-Awqas, wife of ‘Uthman b. Maz‘un, who was in Mecca, said [to the Messenger of God], "O Messenger of God, will you not marry?" He replied, "Whom?" "A maiden," she said, "if you like, or a non-maiden." He replied, "Who is the maiden?" "The daughter of the dearest creature of God to you," she answered, "‘A’ishah bt. Abi Bakr." He asked, "And who is the non-maiden?" "Sawdah bt. Zam‘ah b. Qays," she replied, "she has [long] believed in you and has followed you." [SO THE PROPHET] ASKED HER TO GO AND PROPOSE TO THEM ON HIS BEHALF. SHE WENT TO ABU BAKR’S HOUSE, WHERE SHE FOUND UMM RUMAN, MOTHER OF ‘A’ISHAH, AND SAID, "O UMM RUMAN, WHAT A GOOD THING AND A BLESSING HAS GOD BROUGHT TO YOU!" SHE SAID, "WHAT IS THAT?" KHAWLAH REPLIED, "THE MESSENGER OF GOD HAS SENT ME TO ASK FOR ‘A’ISHAH’S HAND IN MARRIAGE ON HIS BEHALF." SHE ANSWERED, "I ASK THAT YOU WAIT FOR ABU BAKR, FOR HE SHOULD BE ON HIS WAY." WHEN ABU BAKR CAME, KHAWLAH REPEATED WHAT SHE HAD SAID. HE REPLIED, "SHE IS [LIKE] HIS BROTHER’S DAUGHTER. WOULD SHE BE APPROPRIATE FOR HIM?" WHEN KHAWLAH RETURNED TO THE MESSENGER OF GOD AND TOLD HIM ABOUT IT HE SAID, "GO BACK TO HIM AND SAY THAT HE IS MY BROTHER IN ISLAM AND THAT I AM HIS BROTHER [IN ISLAM], SO HIS DAUGHTER IS GOOD FOR ME." SHE CAME TO ABU BAKR AND TOLD HIM WHAT THE MESSENGER OF GOD HAD SAID. THEN HE ASKED HER TO WAIT UNTIL HE RETURNED. UMM RUMAN SAID THAT AL-MUT‘IM B. ‘ADI HAD ASKED ‘A’ISHAH’S HAND FOR HIS SON, BUT ABU BAKR HAD NOT PROMISED ANYTHING. ABU BAKR LEFT AND WENT TO MUT‘IM WHILE HIS WIFE, MOTHER OF THE SON FOR WHOM HE HAD ASKED ‘A’ISHAH’S HAND, WAS WITH HIM. SHE SAID, "O SON OF ABU QUHAFAH, PERHAPS WE COULD MARRY OUR SON TO YOUR DAUGHTER IF YOU COULD MAKE HIM LEAVE HIS RELIGION AND BRING HIM IN TO THE RELIGION WHICH YOU PRACTICE." HE TURNED TO HER HUSBAND AL-MUT‘IM AND SAID, "WHAT IS SHE SAYING?" HE REPLIED, "SHE SAYS [WHAT YOU HAVE HEARD]." ABU BAKR LEFT, [REALIZING THAT] GOD HAD [JUST] REMOVED THE PROBLEM HE HAD IN HIS MIND. HE SAID TO KHAWLAH, "CALL THE MESSENGER OF GOD." SHE CALLED HIM AND HE CAME. ABU BAKR MARRIED [‘A’ISHAH] TO HIM WHEN SHE WAS [ONLY] SIX YEARS OLD.

(The History of Al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press, Albany 1990], Volume IX, pp. 129-130) ‘A’ishah states: We came to Medina and Abu Bakr took up quarters in al-Sunh among the Banu al-Harith b. al-Khazraj. The Messenger of God came to our house and men and women of the Ansar gathered around him. My mother came to me WHILE I WAS BEING SWUNG ON A SWING BETWEEN TWO BRANCHES AND GOT ME DOWN. Jumaymah, my nurse, took over and wiped my face with some water and started leading me. When I was at the door, SHE STOPPED SO I COULD CATCH MY BREATH. I was then brought [in] while the Messenger of God was sitting on a bed in our house. [MY MOTHER] MADE ME SIT ON HIS LAP and said, "These are your relatives. May God bless you with them and bless them with you!" Then the men and women got up and left. THE MESSENGER OF GOD CONSUMMATED HIS MARRIAGE WITH ME IN MY HOUSE WHEN I WAS NINE YEARS OLD. Neither a camel nor a sheep was slaughtered on behalf of me. Only Sa‘d b. ‘Ubaidah sent a bowl of food which he used to send to the Messenger of God.

‘Ali b. Nasr- ‘Abd al-Samad b. ‘Abd al-Warith- ‘Abd al-Warith b. ‘Abd al-Samad- his father- Aban al-‘Attar- Hisham b. ‘Urwah- ‘Urwah: He wrote to ‘Abd al-Malik b. Marwan stating that he had written to him about Khadijah bt. Khuwaylid, asking him about when she died. She died three years or close to that before the Messenger of God’s departure from Mecca, and he married ‘A’ishah after Khadijah’s death. The Messenger of God saw ‘A’ishah twice- [first when] it was said to him that she was his wife (SHE WAS SIX YEARS OLD AT THAT TIME), AND LATER [WHEN] HE CONSUMMATED SHE WAS NINE YEARS OLD. (The report goes back to Hisham b. Muhammad. See above, I, 1766). Then the Messenger of God married ‘A’ishah bt. Abi Bakr, whose name is ‘Atiq b. Abi Quhafah, who is ‘Uthman, and is called ‘Abd al-Rahman b. ‘Uthman b. ‘Amir b. ‘Amir b. Ka‘b b. Sa‘d b. Taym b. Murrah: [The Prophet] married her three years before the Emigration, WHEN SHE WAS SEVEN YEARS OLD, AND CONSUMMATED THE MARRIAGE WHEN SHE WAS NINE YEARS OLD, after he had emigrated to Medina in Shawwal. SHE WAS EIGHTEEN YEARS OLD WHEN HE DIED. The Messenger of God did not marry any maiden except her.  (The History of al-Tabari, Volume IX, pp. 130-131)

‘A’ishah, daughter of Abu Bakr. Her mother was Umm Ruman bt. ‘Umayr b. ‘Amr, of the Banu Duhman b. al-Harith b. Ghanm b. Malik b. Kinanah. The Prophet married ‘A’ishah in Shawwal in the tenth year after the [beginning of his] prophethood, three years before Emigration. He consummated the marriage in Shawwal, eight months after Emigration. ON THE DAY HE CONSUMMATED THE MARRIAGE WITH HER SHE WAS NINE YEARS OLD. According to Ibn ‘Umayr [al-Waqidi]- Musa b. Muhammad b. ‘Abd al-Rahman- Raytah- ‘Amrah [bt. ‘Abd al-Rahman b. Sa’d]: ‘A’ishah was asked when the Prophet consummated his marriage with her, and she said: The Prophet left us and his daughters behind when he emigrated to Medina. Having arrived at Medina, he sent Zayd b. Harithah and his client Abu Rafi’ for us. He gave them two camels and 500 dirhams he had taken from Abu Bakr to buy [other] beasts they needed. Abu Bakr sent with them ‘Abdallah b. Urayqit al-Dili, with two or three camels. He wrote to [his son] ‘Abdallah b. Abi Bakr to take his wife Umm Ruman, together with me and my sister Asma’, al-Zubayr’s wife, [and leave for Medina]. They all left [Medina] together, and when they arrived at Qudayd Zayd b. Harithah bought three camels with those 500 dirhams. All of them then entered Mecca, where they met Talhah b. ‘Ubaydallah on his way to leave town, together with Abu Bakr’s family. So we all left: Zayd b. Harithah, Abu Rafi’, Fatimah, Umm Kulthum, and Sawdah bt. Zam‘ah. Ayd mounted Umm Ayman and [his son] Usamah b. Zayd on a riding beast; ‘Abdallah b. Abi Bakr took Umm Ruman and his two sisters, and Talhah b. ‘Ubaydallah came [too]. We all went together, and when we reached Bayd in Tamanni my camel broke loose. I was sitting in the litter together with my mother, and she started exclaiming "Alas, my daughter, alas [you] bride"; then they caught up with our camel, after it had safely descended the Lift. We then arrived at Medina, and I stayed with Abu Bakr’s children, and [Abu Bakr] went to the Prophet. The latter was then busy building the mosque and our homes around it, where he [later] housed his wives. We stayed in Abu Bakr’s house for a few days; then Abu Bakr asked [the Prophet] "O MESSENGER OF GOD, WHAT PREVENTS YOU FROM CONSUMMATING THE MARRIAGE WITH YOUR WIFE?" THE PROPHET SAID "THE BRIDAL GIFT (SADAQ)." ABU BAKR GAVE HIM THE BRIDAL GIFT, TWELVE AND A HALF OUNCES [OF GOLD], AND THE PROPHET SENT FOR US. HE CONSUMMATED OUR MARRIAGE IN MY HOUSE, THE ONE WHERE I LIVE NOW AND WHERE HE PASSED AWAY. (The History of Al-Tabari: Biographies of the Prophet’s Companions and Their Successors, translated by Ella Landau-Tasseron [State University of New York Press, Albany 1998], Volume XXXIX, pp. 171-173; underline emphasis ours)


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And finally, ibn kathir and ibnqayyim, if you read what ibn qayyim says, you will see, that allah is nothing more than a pedophile also, he "gave" Aisha to muhammad in a dream, but ONLY muhammad had this perverted dream, islam is a sick ass perverts cult, nothing more!

IBN KATHIR Yunus b. Bukayr stated, from Hisham b. ‘Urwa, from his father who said, "THE MESSENGER OF GOD (SAAS) MARRIED ‘A’ISHA THREE YEARS AFTER (THE DEATH OF) KHADIJA. AT THAT TIME (OF THE CONTRACT) ‘A’ISHA HAD BEEN A GIRL OF SIX. WHEN HE CONSUMMATED THE MARRIAGE WITH HER WHEN SHE WAS NINE. THE MESSENGER OF GOD (SAAS) DIED WHEN ‘A’ISHA WAS A GIRL OF EIGHTEEN." This tradition is considered gharib (unique in this line).

Al-Bukhari had related, from ‘Ubayd b. Isma‘il, from Abu Usama, from Hisham b. ‘Urwa, from his father, who said, "Khadija died three years before the emigration of the Prophet (SAAS). He allowed a couple of years or so to pass after that, AND THEN HE CONTRACTED MARRIAGE WITH ‘A’ISHA WHEN SHE WAS SIX, THEREAFTER CONSUMMATING MARRIAGE WITH HER WHEN SHE WAS NINE YEARS OLD." What ‘Urwah stated here is mursal, incomplete, as we mentioned above, but in its content it must be judged as muttasil, uninterrupted. HIS STATEMENT, "HE CONTRACTED MARRIAGE WITH ‘A’ISHA WHEN SHE WAS SIX, THEREAFTER CONSUMMATING MARRIAGE WITH HER WHEN SHE WAS NINE" IS NOT DISPUTED BY ANYONE, AND IS WELL ESTABLISHED IN THE SAHIH COLLECTIONS OF TRADITIONS AND ELSEWHERE. He consummated marriage with her during the second year following the emigration to Medina. His contracting marriage with her took place some three years after Khadija’s death, though there is disagreement over this.

The hafiz Ya‘qub b. Sufyan stated, "Al-Hajjaj related to us, that Hammad related to him, from Hisham b. ‘Urwa, from his father, from ‘A’isha, who said, ‘THE MESSENGER OF GOD (SAAS), CONTRACTED MARRIAGE WITH ME (AFTER) KHADIJA’S DEATH AND BEFORE HIS EMIGRATION FROM MECCA, WHEN I WAS SIX YEARS OLD. AFTER WE ARRIVED IN MEDINA SOME WOMEN CAME TO ME WHILE I WAS PLAYING ON A SWING; MY HAIR WAS LIKE THAT OF A BOY. THEY DRESSED ME UP AND PUT MAKE-UP ON ME, THEN TOOK ME TO THE MESSENGER OF GOD (SAAS), AND HE CONSUMMATED OUR MARRIAGE. I WAS A GIRL OF NINE.’" The statement here "muttawaffa Khadija", "Khadija’s death" has to mean that it was shortly thereafter. Unless, that is, the word, ba‘da, "after", originally preceded this phrase and had been omitted from the account. The statement made by Yunus b. Bukayr and Abu Usama from Hisham b. ‘Urwa, from his father, is, therefore, not refuted. But God knows best.

(Ibn Kathir, The Life of the Prophet Muhammad (Al-Sira al-Nabawiyya), Volume II, translated by professor Trevor Le Gassick, reviewed by Dr. Muneer Fareed [Garnet Publishing Limited, 8 Southern Court, south Street Reading RG1 4QS, UK; The Center for Muslim Contribution to Civilization, first paper edition, 2000], pp. 93-94) IBN QAYYIM Next, the Prophet… married Um Abdallah, Aishah, as-Siddiqah (the truthful one), daughter of as-Siddiq (the truthful one) Abu Bakr ibn Abi Qu’hafah, whom Allah has exonerated from above the seven heavens. ‘Aishah bint Abu Bakr was the beloved wife of the Prophet… The angel showed Aishah… to the Prophet… while she was wrapped in a piece of silk cloth, before he married her, and said to him. "This is your wife." THE PROPHET… MARRIED AISHAH… DURING THE LUNAR MONTH OF SHAWWAL, WHEN SHE WAS SIX, AND CONSUMMATED THE MARRIAGE IN THE FIRST YEAR AFTER THE HIJRAH, IN THE MONTH OF SHAWWAL, WHEN SHE WAS NINE. The Prophet… did not marry any virgin, except Aishah… AND THE REVELATION NEVER CAME TO HIM WHILE HE WAS UNDER THE BLANKET WITH ANY OF HIS WIVES, EXCEPT AISHAH. (Ibn Qayyim Al-Juaziyyah, Zad-ul Ma’ad fi Hadyi Khairi-l ‘Ibad (Provisions for the Hereafter, From the Guidance of Allah’s Best Worshipper), translated by Jalal Abualrub, edited by Alaa Mencke & Shaheed M. Ali [Madinah Publishers & Distributors, Orlando, Fl: First edition, December 2000], Volume I, pp. 157-158)

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FATWA:

122534: Refutation of the lie that the Prophet (blessings and peace of Allah be upon him) married ‘Aa’ishah when she was 18 years old

https://islamqa.info/en/122534

I read in a newspaper an article entitled “Young journalist corrects a thousand-year-old mistake of leading scholars”. What was said in the article may be summed up as follows:
1. The idea that the Messenger (blessings and peace of Allah be upon him) married the Mother of the Believers ‘Aa’ishah when she was six years old and consummated the marriage with her when she was nine years old, based on the report narrated by al-Bukhaari, is wrong, and the mistake has to do with the age of ‘Aa’ishah (may Allah be pleased with her) at that time.
2. From researching historical sources (according to what the author of the article says), it is clear that the real age of ‘Aa’ishah (may Allah be pleased with her) when the Messenger of Allah (blessings and peace of Allah be upon him) consummated the marriage with her was 18 years, not 9 years.
3. This mistake was overlooked by all the Muslim scholars, and was not discovered except by this journalist!
I hope that you can explain this matter to ordinary Muslims and give us the Islamic perspective on this issue.
Published Date: 2015-01-17

Praise be to Allah.

Firstly:

The saheeh hadiths state that the Prophet (blessings and peace of Allah be upon him) did the marriage contract with ‘Aa’ishah (may Allah be pleased with her) when she was six years old, and consummated the marriage with her when she was nine years old. These hadiths include the following:

It was narrated that ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) married me when I was six years old and he consummated the marriage with me when I was nine years old.  We came to Madinah and stayed among Banu’l-Haarith ibn Khazraj, and I fell sick… My mother Umm Roomaan came to me when I was on a swing and some of my friends were with me. She called me loudly and I went to her, and I did not know what she wanted of me. She took me by the hand and made me stand at the door of the house, as I was gasping for breath, until I had calmed down. Then she took some water and wiped my face and head with it, then she took me into the house. There were some women of the Ansaar in the house, who said: With good wishes and blessings and good luck. She handed me over to them and they adorned me, and suddenly I saw the Messenger of Allah (blessings and peace of Allah be upon him) at mid-morning, and they handed me over to him. At that time I was nine years old.

Narrated by al-Bukhaari (3894) and Muslim (1422)

It was narrated from her (may Allah be pleased with her) that she said: I used to play with dolls in the presence of the Prophet (peace and blessings of Allah be upon him) and I had friends who would play with me. When the Messenger of Allah (peace and blessings of Allah be upon him) entered they would hide themselves and he would call them to come and play with me.

Narrated by al-Bukhaari (7130) and Muslim (2440).

Abu Dawood (4932) narrated from her (may Allah be pleased with her) that she said: The Messenger of Allah (blessings and peace of Allah be upon him) came back from the campaign to Tabook or Khaybar and there was a curtain over her niche. The wind lifted the edge of the curtain and uncovered ‘Aa’ishah’s toy dolls. He said: “What is this, O ‘Aa’ishah?” She said: My dolls. He saw among them a horse with two wings made of cloth and he said: “What is this that I see in the midst of them?” She said: A horse. He said: “What is this that I see on it?” I said: Two wings. He said: “A horse with wings?” She said: Have you not heard that Sulaymaan had horses with wings? She said: And the Messenger of Allah (blessings and peace of Allah be upon him) smiled so broadly that I saw his eyeteeth.

Classed as saheeh by al-Albaani in Adaab az-Zafaaf (p. 203)

Al-Haafiz said:

Al-Khattaabi said: A concession was only granted allowing ‘Aa’ishah to play with them (toys) because at that time she had not yet reached the age of puberty. I say: As to whether this was the case, we cannot be certain but it is possible, because at the time of the campaign to Khaybar, ‘Aa’ishah was fourteen years old, so either she had reached the age of fourteen or had passed that age or was close to it. But at the time of the campaign to Tabook, she had definitely passed the age of fourteen, so the reports of those who say that it was Khaybar are more likely to be correct. End quote. The campaign to Khaybar occurred in 7 AH.

Muslim (1422) narrated from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) married her when she was seven years old and she was taken to him as a bride when she was nine years old, and she took her dolls with her. He died when she was eighteen years old.

An-Nawawi said:

What is meant by dolls is these toys that young girls play with; this highlights that she was very young. End quote.

In this report she said that she was seven years old, but in most of the reports it says that she was six years old. The way to reconcile between the reports is to note that she was six years and some months, so sometimes she only mentioned the years, and sometimes she counted the year that she had embarked upon (her seventh year). This was suggested by an-Nawawi in Sharh Muslim.

Ibn Katheer (may Allah have mercy on him) narrated that this is a matter on which the scholars were agreed, and there was no report that any one of them disagreed.

He (may Allah have mercy on him) said:

The words “he married her when she was six years old and consummated the marriage with her when she was nine years old” are a matter concerning which there is no difference of opinion among the scholars, as it is proven in the Saheehs and elsewhere, and the Prophet (blessings and peace of Allah be upon him) consummated the marriage with her two years after he migrated to Madinah.

End quote from al-Bidaayah wa’n-Nihaayah (3/161)

It is well-known that scholarly consensus is protected from error, because the ummah cannot agree on misguidance. At-Tirmidhi (2167) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah will not cause my ummah to agree on misguidance.” Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (1848)

Secondly:

The writer of the article mentioned was led by his ignorance and fanatical support for his false view to tell many lies and twist things, aiming thereby to support his falsehood.

For example, he quotes Ibn Katheer as saying, in al-Bidaayah wa’n-Nihaayah, concerning the earliest Muslims: “Among the woman were Asma’ bint Abi Bakr and ‘Aa’ishah, when she was small; these people became Muslim within three years.” But we have not come across these words in al-Bidaayah wa’n-Nihaayah. Rather Ibn Katheer said (3/25): The first free man to believe was Abu Bakr as-Siddeeq; the first child was ‘Ali ibn Abi Taalib; and the first woman was Khadeejah bint Khuwaylid. End quote. He did not mention either Asma’ or ‘Aa’ishah (may Allah be pleased with them both).

In fact ‘Aa’ishah (may Allah be pleased with her) was born approximately four years after the Prophet’s mission began.

This author also says:

“All the sources, without exception, say that she – i.e., Asma’ – was ten years older than ‘Aa’ishah.”

That is not the case. Adh-Dhahabi said in Siyar A‘laam an-Nubala’ (3/522): Asma’ was more than ten years older than ‘Aa’ishah.” End quote.

The Arabic phrase translated here as “more than ten” may refer to any number between thirteen and twenty.

Thirdly:

The fact that the Prophet (blessings and peace of Allah be upon him) married ‘Aa’ishah (may Allah be pleased with her) when she was nine years old is nothing strange. It is well-known that the age at which girls reach puberty varies according to race and environment. In hot regions girls reach puberty earlier, whereas in cold polar regions puberty may be delayed until the age of twenty-one years.

At-Tirmidhi said: ‘Aa’ishah said: When a girl reaches the age of nine years, she is a woman.

Sunan at-Tirmidhi (2/409)

Imam ash-Shaafa‘i said: In Yemen I saw many girls aged nine who had reached puberty.

Siyar A‘laam an-Nubala’ (10/91)

Al-Bayhaqi (1588) narrated that ash-Shaafa‘i said: The earliest age at which I heard of girls reaching puberty was the women of Tihaamah who reach puberty at the age of nine.

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)

Based on that, the Messenger (blessings and peace of Allah be upon him) consummated his marriage with ‘Aa’ishah (may Allah be pleased with her) when she had reached puberty or was very close to it.

For more information, please see the answer to question no. 44990

What is required of anyone who speaks about any branch of knowledge is that he should speak on the basis of knowledge and fairness, far removed from ignorance, fanaticism and following whims and desires.

It is sufficient evil for a person to fabricate a view that was not uttered by any of the scholars throughout the centuries. This indicates that this view is wrong. Shaykh al-Islam Ibn Taymyah (may Allah have mercy on him) said: Every view that is held by only one of the later scholars, and not by any of the earlier scholars, for which there is no precedent among any of the earlier scholars, is wrong, as Imam Ahmad ibn Hanbal said: Beware of developing a view that you have never heard from any scholar. End quote.

Majmoo‘ al-Fataawa (21/291)

We ask Allah to show as the truth as truth and enable us to follow it, and to show us falsehood as false, and enable us to avoid it.
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