And he smiles, generously.

Subhan’Allah.

Have you ever thought of that day when you see him smile at you? Ma sha Allah. 

Indeed, a lot of narrations have said that the Prophet Sallallahu Alaihi Wassalam smiled generously to the people during his prophethood, or even before he became a Messenger. 

Here’s a story that story that highlights the love of the Prophet Sallallahu Alaihi Wassalaam to the Sahabah Radiyallahu Anhum. 

It’s just so beautiful. subhan’Allah, get your tissues ready. 
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During the last days of the final illness of the Prophet Sallallahu Alaihi Wassalaam, he became so sick that when it was time for prayer, he couldn’t lead the prayer. so he ordered Abu Bakr Radiyallahu Anhu to lead the prayers.

Abu Bakr continued to lead the people in prayer until Monday, when the Prophet Sallallahu Alaihi Wassalaam removed the screen of his apartment just as the Muslims were busy lining up for prayer. While they were praying he lay there, watching them and appreciating how far they had come in recent years.

Just as a carpenter gives his work a final look of appraisal, the Prophet Sallallahu Alaihi Wassalaam was looking at the finished products of his many years of toil and sacrifice. 

He was greatly pleased because he was looking at people who were devotedly performing congregational prayer, without his supervision. The Prophet’s heart was content, for this was something no other Prophet had achieved before him. 

The Prophet Sallallahu Alaihi Wassalaam was reassured that after his death his Sahabah Radiyallahu Anhum would continue where he left off. Such thoughts filled the Prophet Sallallahu Alaihi Wassalaam with joy, made his face radiate with happiness, and gave him the strength to stand up.

Meanwhile, the Sahabah Radiyallahu Anhum said, “The Prophet Sallallahu Alaihi Wassalaam has removed the screen of ‘Aishah’s Radiyallahu Anha apartment and is looking at us while he is standing up.” Furthermore, they saw that the Prophet Sallallahu Alaihi Wassalaam was smiling and laughing.

Out of love for the Prophet Sallallahu Alaihi Wassalaam, some people mistook this as a sign of his recovery. They thought that he was coming out to lead them in prayer but he signaled to them that they should complete their prayer. He then entered the apartment and lowered the screen.
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Subhan’Allah. Imagine that moment, that precious moment where you see the face of the Prophet Sallallahu Alaihi Wassalaam smiling because he sees you doing your obligations, subhan’Allah.

How beautiful was that moment. 

One can just imagine how his face would have lit and smiled generously. 

Now, I ask you to have a moment with yourself, and ponder about the things that you have been doing, all the missed and skipped salat, answering back to your parents that you have done, do you think you will earn such status when you finally return back to Allah Azza Wa Jall with all these deeds you have been doing? 

Wallahi, my brothers and sisters in Islam, it is up to us on how we would earn Paradise, yes we need the guidance, protection, blessings and forgiveness of Allah Azza Wa Jall but before anything of that, we have to have the "will" to become better and become closer to Him. 

Ponder hard.

There’s still time to change to be better, if you are faltering on your salah, then get up and prepare for the next salah right now, make wudhu and feed your soul with the Qur’an.

If you have talked bad about someone, then make use of you phone and call that person and ask forgiveness, if you have answered back to your parents, then right now, get up and ask for their forgiveness, do not ever let a moment pass that you do not settle things with them.

Redeem your soul, start now, make the intention right now
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May Allah Azza Wa Jall accept our good deeds and forgive us and grant us the ranks of the righteous, in companionship with His Messenger Sallallahu Alaihi Wassalaam, and finally witness that smile that the Sahabah Radiyallahu Anhum saw. 

Amin.

Zohayma
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Stories are narrated in Sahih Bukhari: 4,448

"Know that the life of this world is only play and amusement, a show and boasting among yourselves, a quest for greater riches and more children. Its similitude is that of vegetation that flourish after rain: the growth of which delights the tillers, then it withers and you see it turn yellow, soon it becomes dry and crumbles away. In the hereafter there will be either severe punishment or forgiveness from Allah and His good pleasure. The life of this world is nothing but an illusion." Al-Quran [al-Hadiid - 57:20]

Man wastes his lifetime running after something which has no effect on anything except that he ruins his hereafter. A believer is he who believes that nothing can happen without the Will of Allahu ta’ala. Therefore, his objective becomes to gain Allah’s pleasure and not to run after this Dunya (World). No material possession can benefit or harm anyone if it is not desired by Allah.

www.lionofAllah.com

Today we have Islamophobes slandering our beloved Prophet ﷺ with lies, because they want to attack Islam. They can’t attack our religion because they cannot find any fault, so they attack our Prophet ﷺ with lies and slander. They can’t attack his character because he was noble and honest, so they go for one thing, that they dont even understand, his marriage to A’isha رضي الله عنها

The Prophet ﷺ had many enemies, many of them would go to extreme lengths to defame Islam, to ridicule the religion of Allah, but they never resorted to attacking his character or his marriage to any of His wives… not because it was taboo to do so, because it was not something that could be defamed.

Even His enemies knew that such was His nobility, that slandering Him would not help getting rid of Islam, because the truth of His character was more apparent than the lies.

They make it out as though the Mother of the Beleivers رصي الله عنها was a weak and feeble young woman, when in fact she was a leader. She was the most learned women of Islam during her time, and she was the most reliable source in the teachings of hadith.
She played a key role not only in the emergence of Islam, but its intellectual development after Prophet ﷺ passed away.
She along with the Sahabahs رضي الله عنهم helped contributed to Islam significantly, they paved the way for us and stuck to the haqq, while we have liars and slanderers today, trying to defame their characteristics. But that only leads to more and more people accepting Islam, because indeed Allah is the Best of Planners.

May the Ranks of our beloved Prophet ﷺ and His Companions رضي الله عنهم be raised everytime a hater speaks ill of them. Ameen.

"If you’re planning your wedding and wondering how to make sure you abide by the teachings of Islam, there’s an easy way to figure it out. Just ask yourself this question: If the Prophet (SAW) were here today and you invited him to your wedding, would he attend?"
- Nadir Keval (www.nadirkeval.com)

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Be sure to reblog, comment, and share this with your friends :) Thank you!

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When I look at the Masajid in countries and places I have visited and visit, I always tell myself these are edifices of the works of those who adorned the sunnah of the Prophet Sallallahu Alaihi Wassalaam.

Did you know that building masajid was such a vital practice of the Sahabah Radiyallahu Anhum and that this intensified more after the death of the Prophet Sallallahu Alaihi Wassalaam?

Yes, every city that the Muslim army conquered a masjid or masajid were built in it. The story of 'Utbah Ibn Ghazwan Radiyallahu Anhu the founder of city of Basra is a proof to this for he FIRSTLY built a masjid in this city and this was at the time of the caliphate of ‘Umar Ibn Al Khattab Radiyallahu Anhu.

This Caliph (Umar Ibn Al Khattab) had such love for masajid that during his reign, historical documents and statistics state that around 4000 Masajid were built. ALLAHU’AKBAR!

It was through his caliphate that the governors he assigned in countries became known for building Masajid. There is another one who was like ‘Utbah Ibn Ghazwan and he was 'Iyaad Ibn Ghanam Radiyallahu Anhu, the founder of the city of Jazira who founded a number of masajid in various parts of the Arabian peninsula.

We can never deny that the practice of planning and building of masajid by the Sahabah Radiyallahu Anhum were also based upon the saying of the Prophet Sallallahu Alaihi Wassalaam:

“Whoever builds a Masjid for the sake of Allah, Allah will build something similar for him in Paradise.”
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Allahu’akbar! Do we not feel such love for the masajid? Knowing that the traces of these buildings were not just architectural history but Islamic history, that every single time we step inside a masjid, we are not only reminded of our worship to Allah Azza Wa Jall but also reminded of how the people before us have fought and given up their lives just so we get to taste a sweet and smooth sailing venture to our deen. 

Indeed, we might not be living in the same era in which the Sahabah Radiyallahu Anhum, but seeing these buildings all over our countries and hearing such call from them five times a day, wallahi my brothers and sisters in Islam do we not feel the urge to answer the call and pray?

Verily, building and being involve on such projects of reviving the sunnah such as building a masjid brings about such a spiritual uplifting in our souls. So, I urge you to go and help out but if chances are that we are not able to help build one, then at least let us respect and give preference to these places.

Remember the walls of these buildings are not mere walls or tiles or texture, if one can appreciate the architectural beauty of some secular building then I’m telling you, the masajid are not just of architectural beauty but a grandeur of your beautiful roots, the roots of your humanity and way of life, Islam.
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And may we become among those people who love and adorn the sunnah of the Prophet Sallallahu Alaihi Wassalaam.

Amin.

Zohayma
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Story: Futhul Buldan by Al-Baladharee, p. 182
Hadith: Sahih Muslim
Picture: Grand Masjid in Paris, France built in 1926

Here’s a list of some ahadith and qur’an verses in regards to the grandeur of The Masjid

“Your Lord has not forsaken you nor is He displeased”

In the early part of the seerah (biography of the Prophet ﷺ), after the Messenger ﷺ received the first revelation, there was a period in which revelation completely ceased for a period of time. This time was difficult for the Messenger ﷺ as he was afraid that since nothing further had come down, Allah (swt) might be displeased with him ﷺ. This led him to worry for a period of time.

To console His Messenger ﷺ, Allah (swt) sent down Surah Duha and through it, He consoled the heart of the Messenger ﷺ. Out of the entire surah, the ayah that strikes the heart is the subtlety of the third one when Allah (swt) says, “Your Lord has not forsaken you nor is He displeased.” [Qur’an 93:3]. Allah (swt) here is informing His Messenger ﷺ to not worry because Allah (swt) has not forsaken him and that He has not left him alone. If we reflect on the second part of the ayah, Allah (swt) says, “nor is He displeased.” The obvious question would be, displeased with whom or displeased with what? The ‘who’ or ‘what’ has been left out and the scholars of tafseer give us the reason for it. The surah itself in its entirety is addressed to the Messenger ﷺ – yet in this particular part of the Surah, where Allah mentions His Displeasure, He (swt) leaves out addressing the Messenger ﷺ directly. This is out of respect and honor towards the Messenger ﷺ because Allah (swt) does not even want to mention the Messenger ﷺ close to mentioning His displeasure. So He simply says, “nor is He displeased” and leaves it at that because out of His immense love for the Messenger ﷺ, it is inconceivable that Allah (swt) will be anything but pleased with him ﷺ.

There are many, many other instances in the Qur’an where this love and respect to the Messenger ﷺ is shown and each is a lesson on its own. Allah (swt) has a truly special way of addressing His beloved Messenger in the Qur’an. What we should try to take away from this is implementing the adab and respect in our own lives towards the Messenger ﷺ whenever we speak about him ﷺ, mention his seerah, or quote ahadeeth. This is what we have from him ﷺ today and it is equivalent in the level of adab and respect it requires. Sometimes we might get carried away and start quoting hadeeth to each other back and forth to prove a certain point or refute someone – but when was the last time that we thought about the mannerism we are employing when quoting the statements of the Messenger ﷺ? If Allah (swt) Himself addresses His Messenger ﷺ with such respect, it is only imperative after all that we too show the same level of respect and honor when we mention him ﷺ.

Don’t forget your salawat today. Keep repeating it.

www.lionofAllah.com

Greedy, I see.

Well, have you ever encountered such person? Many a couple of times, right? 

Have you recently looked at the mirror, well there you see, we all are greedy at some point, or at something that we truly inclined to whether it’s our favorite food, the love of a person, a thing that we are obsessed with or something even by the knowledge we get.

It has it’s good and bad sides, as everything in this world has, but the greed that we let flip over the bad side that is what we have to be careful with. Why? because it eats up everything inside of us and makes us arrogant and stains everything else in our nafs.

It’s good that you want and are eager to learn knowledge but what is not good is when you keep it all for yourself, what will it cause you if you share a knowledge that Allah has Willed to give you?

Or what can it cause you if you share some of the food that you know back home you have stacks of it at your closet to someone who is so hungry?

Or what will it cause you if you let go of one of your old clothes to someone who lost everything because his or her house was burnt down or that he or she was just really poor?

We have to all realize that blessings given to us are not solely for us, we have to share it. When Allah guides someone, He guides him to the good and brings out the best in him.

He delivers the guided person from evil and fills the heart with goodness. 

So it is hard for me to understand that when someone is asked of a question in regards to ahadith, fiqh or anything related to islamic knowledge, we find some people argue or even restrain from answering questions or that they just intend to make it look that the people they are asking doesn’t even know what they are talking.

Greed brings so much negativity in us, that sometimes we tend to misunderstand that eagerness is different from greediness. Au’thubillah.
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At this I want to share to you a story during the caliphate of ‘Umar Radiyallahu Anhu.

We all know the ‘Umar personally policed in the markets of Madinah, and he would constantly go to this butcher shop of Az Zubair and observe, and when he notices that a man is buying meat two days in a row, he would hit him with his stick and say,

"[At least for a short while] should you not make your stomach remain hungry for the sake of your neighbor and your cousin (i.e. so that they do not come here only to find that the shop is out of meat)."
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Subhan’Allah. Look at the governance of this man, he sees to it that every Muslim can have a taste of what the other Muslim had or has and that they could have take turns.

He also made sure that the prices of the goods at the market are always affordable for every Muslim, so no one could be hungry that every Muslim family had food on their tables. 

Allahu’akbar! This is a true leader, indeed during the Khair ul Qurun they paid well justice on the hadith of the Prophet Sallallahu Alaihi Wassalaam:

"The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever."

[But also we have to take a look that there was that greed for food in that Muslim and with that incident with ‘Umar one would realize and ponder that we are but Muslims and that we have duties upon each other, how can we eat properly when we know there are other Muslims who cannot?]

Please please remember them always in your ad’iyah, you may not be able to spoon feed them but for sure with your ad’iyah, Allah will send some sustenance for them as He always does. 
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May we become amongst those people who treasures the teachings of Islam and the Messenger of Allah Sallallahu Alaihi Wassalaam, that we may live accordingly within the Qur’an and Sunnah so that we may live a life full of worship and obedience to the One Who Created our beating hearts, Allah Azza Wa Jall.

Amin.

Zohayma
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Story: Ad-Daur As-Siyaasee lis-Safwah, p. 231
Hadith: Muslim

Whoever commits himself to the moral guidelines of the Sunnah, Allah will illuminate his heart with the light of knowledge. There is no station nobler than following the beloved one [i.e. Muhammad (ﷺ) in his commands, actions and manners.
—  Ibn Ataa (rahimahullah) [Madaarij As-Saalikeen 2/486]
Episode 90. Seerah - The Prophet's Marriage to Aisha

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Listen to the full Episode 90 by Shaykh Abdul Nasir Jangda.

Missed any episodes? Here is the full list of Seerah Notes

— The first 6 months of the Prophet’s residence in the city of Madinah was heavily invested by the Prophet into solidifying & stabilizing a new young & blossoming community, from the construction of the masjid to building homes for his family to establishing the bonds of brotherhood to drawing up a charter for the city of Madinah to executing certain treaties & agreements with the other communities in & around Madinah

  • About 6-8 months after the Prophet’s arrival in Madinah, his attention was turned to “foreign” affairs. They had a Muslim community in Madinah, so there was now the question about the type of relationships the Muslim community would have with the other tribes & other people in other cities
    • The key city was Makkah & the key tribe was Makkah
  • There were some initial scouts & spying, so the Prophet stared sending out groups of people & campaigns & expeditions. This had several objectives:
    • Scout the area. Establish the presence of Muslims there
    • They had some basic confrontations with the Quraysh (30-40 Muslims against 200-400 members of Quraysh)

— The 2nd year of Hijra was very key in the Seerah of the Prophet because that was the time period where some of the major military expeditions (X) took place

  • The Prophet himself went outside Madinah & took part in these expeditions, in which he established some treaties & alliances with some of the Bedouin tribes outside of Madinah, which fortified Madinah & eventually led to the Battle of Badr

— Historically speaking, the following part of the Seerah (Aisha’s age when she married the Prophet) hasn’t been a huge issue, but in contemporary times, it has become a major issue. It’s one of the key questions that is asked almost every time you have a discussion with Muslims & non-Muslims, especially when you talk about the life of the Prophet

  • Because there is so much confusion, this issue does warrant discussion,  however it must be noted that historically & classically speaking, this is not a huge issue, or even an issue to begin with

— Towards the end of the the First Year of Hijra, the Prophet moved in with his new wife, Aisha

  • Almost 3 ½ years prior to this, the Prophet had suffered the loss of his wife of 25 years, Khadijah
  • About 1 ½  to 2 years after Khadijah’s passing, shortly before the Hijra, the Prophet was approached by Khawla bint Hakim (the wife of Uthman bin Madh’un) who suggested to the Prophet to remarry
    • The Prophet had been a single father for this time, raising his two younger daughters Fatimah (in her teens) & Ruqayyah on his own. In addition to taking care of his community as the Rasul, the Prophet had also been taking care of his home on his own
    • His two elder daughters Zaynab & Umm Kulthum were already married, with Umm Kulthum residing in Habesha with her husband Uthman bin Affan
  • At Khawla’s suggestions, the Prophet agreed to marry Sawdah bint Zam’ah & Aisha bint Abi Bakr

— Khawla went to the home of Abu Bakr & presented the proposal to Aisha’s mother, Umm Ruman

  • Ummu Ruman asked to wait until Abu Bakr got home, & when he did, Khawla told him about the Prophet’s proposal to Aisha, which got both parents very excited
  • Abu Bakr brought up the question, “I’m like a brother to the Prophet. Does this mean that it establishes brotherhood to the point where it’s impermissible for my daughter to marry the Prophet, because she would be like his niece?”
    • The Prophet clarified that Abu Bakr is his brother in terms of faith & Islam, but not a blood brother
  • After this clarification, the nikah took place, but Aisha still remained at home with her family
    • 3 years after their nikah (a year after migrating to Madinah), the parents decided it was time for Aisha to move in with the Prophet  & begin their life together
  • At the expense of oversimplification, that was that

— Any Muslim knows that when talking about this particular topic is that it really isn’t that simple due to the discussions that have taken place at our particular time

  • The discussion concerns the age of Aisha at which she married the Prophet & the age at which she moved in with the Prophet (& subsequently consummated the marriage)
  • The Hadith of Bukhari (universally sound & authentic, of course) by the words of Aisha herself, states, “I was 6 years old when the nikah (contract of marriage) was conducted. I was 9 at the time when I began to live with the Prophet.” [Sahih Bukhari; Volume 62, Book 7,  Hadith No. 64 & 65]
    • Anyone who lives in the modern day world can see that this is where the question arises – how do we make sense of her young age & marriage to a man much older than her?
  • First & foremost, for the sake of academic integrity, there are 2 opinions on this age issue

— The first opinion is from the Hadith of Bukhari by the testimony of Aisha herself was that 6 at the time of nikah & 9 when she began to live in the home of the Prophet

  • This has generally been the opinion & position of the majority of the scholars of the ummah & the historians for about 1100 to 1200 years

— There is a second school of thought, which is the minority position & opinion (Shaykh Abdul was hard-pressed to find any classical scholar that held this position), that the more contemporary scholars hold. By contemporary, it means about 150 to 100 years ago

  • This position states that Aisha was probably closer to the age of 12 or 13 at the time of the nikah & closer to the age of 15 or 16 at the time of her move-in with the Prophet
    • This position is in clear contradiction with the Hadith of Bukhari where Aisha clearly states that she was 6 at nikah & 9 at move-in
  • A few have even taken to say that Aisha was 15 at the time of her nikah, & 18 at the time of her move-in with the Prophet
    • This particular opinion is based on conjecture, & there is not much to go on

— The way the holders of this 2nd (minority) position go about explaining Aisha’s age is that they mention another Hadith in Bukhari, in which Aisha states, “From the earliest time that I can remember, both of my parents were Muslim. My earliest memory is of them being Muslim, & I remember the migration of Muslims from Makkah to Abyssinia.” [Sahih Bukhari; Volume 3, Book 37,  Hadith No. 494]

  • Aisha specifically mentions the migrations of Muslims from Makkah to Habesha, which happened (at the latest) in the 5th Year of Prophethood. Hijra occurred in the 13th Year of Prophethood. That’s a difference of 8 years
  • If Aisha says that she remembers the migration from the earliest memory that she has, then now you can assume (from conjecture, not solid evidence) that she was probably 3, 4, or 5 years old at the time, since she has recollection, cognizance, understanding, & awareness of what actually happened
    • Note that this particular hadith does not explicitly mention Aisha’s age at all, but her age is simply assumed
  • If you base the assumption that Aisha was 3, 4, or 5 years old at the time plus add 8 years to Hijra, then even at the time of Hijra, that puts her at 12 or 13 or 14 years old
    • Add another year, & that puts her at the age of 15
  • That’s how the holders of this opinion get Aisha’s age, that at the time of her nikah, she was 12 or 13, & at the time of her move-in with the Prophet, she was 15 or 16 years old

— The question for this 2nd (minority) opinion is that how can you then explain the hadith in which Aisha says that she was 6 and 9?

  • The holders of this opinion explain this by saying, “This is Aisha saying this herself.” This is where it kind of starts to fall apart, because the holders of this opinion say that the Quraysh weren’t very keen on keeping track of numbers & ages, & the other hadith is based entirely on Aisha’s own testimony of her age
  • But as you can clearly see, this opinion is in clear contradiction to a very clear narration where Aisha explicitly mentions her age
    • This is why the majority of the scholars affirm the narration of Aisha that she was 6 at the time of the contract & 9 when she began to live with the Prophet
  • This particular opinion, despite being contradictory to authentic Hadith, has gained a bit more traction because it helps to answer some of the criticisms & accusations toward the life of the Prophet
    • Today, based off our cultural context & our societal norms, we have this question that arises, “How can you explain this? How can you justify this? How can you validate this, marrying someone that young? How is that even possible?”
    • You can explain it in terms of biology & culture

— From a purely Islamic, legal, fiqh, & even a biological perspective (because shari’ah takes basic biology into consideration when coming up with a ruling in this issue), marriage is permissible & legal when someone reaches or attains the age of adulthood

  • Adulthood can’t be defined by some arbitrary number. In some countries today the legal age of adulthood is 15, & in some places 16, 17, 18, 21, etc.
    • These are just arbitrary numbers based off their own experiences & their own cultural/societal norms. These numbers that state the legal age of adulthood are just arbitrary numbers; they have no significance in terms of biology
    • However, we also take into consideration the things that has some substance in regards to reaching adulthood (puberty & maturity)
  • Classically speaking, the majority of the civilized nations & people that came before us had an understanding that there was childhood, & there was adulthood. You transition from childhood to adulthood. We don’t have that
    • We have childhood, adolescence, & then adulthood. This is an idea that is a very, very modern phenomenon
    • This idea was not present historically in most civilizations (not just Muslim civilizations, but all human civilizations)
  • Anthropologically, due to different places, weather, time, atmosphere, conditions, & circumstances, the onset of adulthood & physical maturity differs from people to people, nation to nation, place to place
    • Age 9 or 10 was very common & the general age for marriage in time of the Prophet. At age 9, Aisha was at the period of her life which was considered the age of maturity & adulthood in her time. She was at the physical age where she would be capable of bearing children, which was a basic marker of maturity & adulthood

— Then comes the question of cultural understanding & implication of marrying someone at that young an age

  • We obviously understand that in our (American) culture & in many other parts of the world, marriage to someone that young is considered extremely abnormal & problematic
  • We have to take a look through history to understand whether or not that was always the case
    • Basic practices within the field of anthropology talk about the fact that when you analyze, understand, & inspect another culture, society, & civilization, a very important part of the process is that you be able to separate yourself from whatever cultural biases or prejudices that you have that come from your own experiences & your own culture, & make sure that you do not impose them upon the culture, society, & civilization that your are studying & trying to understand. Otherwise, you are not understanding, but judging that culture, society, & civilization.
  • We don’t even have to take a look at Arabian society 1400 years ago; we can look at most civilizations up to possibly about 100 years ago, where you’ll find that marriages to people that young were very commonplace. They weren’t seen as problematic. That’s just the fact of the matter (but of course, just because something is a fact doesn’t mean it’s justified)
    • When you look at how commonplace such marriages were in the past in a majority of societies, & you express, “Yeah, but that’s still not right despite it being so commonplace,” you have to acknowledge that that statement isn’t academically viable
    • You can say that in your culture, this kind of marriage is something that is not practiced, & that’s completely fine. Every society & civilization has that right, to the extent that 50-100 years from now, in this very society, if it becomes completely abnormal for someone to be married before the age of 40, they very well will look back at us getting married in our 20s, & say that we were animals, barbarians. “They actually got married in their 20s. Can you believe that? Were they even mature at that age?” How would we go about defending ourselves in that conversation? We’d say, “Hold on, hold on. You can do what you like, but you can’t pass that type of judgment on us.”
  • That is something you have to embrace when engaging in this type of conversation. This isn’t just Shaykh Abdul’s perspective. Talk to a professor of anthropology or a historian. Shaykh Abdul’s sole agenda & motivation isn’t to just defend his religion (which it actually is, he’s not shying away from that fact), but if you don’t take his word for it, then you have every right to do that. But, at least talk to a professor of anthropology & ask them about these types of practices
    • That’s what Shaykh Abdul did – he spoke with a PhD in anthropology & objectively asked her, “How do you go about in understanding what seems to us as an abnormal or bizarre practice 1000, or 300, or 5000 years ago?”

— If marriage at an incredibly young age was a normal practice sometime in the past, then it can be objectionable today as a practice today, but you can’t reach back 1400 years ago & say that it’s illegitimate just because that is not a practice that we would adopt or do today

  • 1500 years ago, there are a lot of things people didn’t do then that we do today, that are even more animalistic, barbaric, & bizarre to them
    • Think about this particular example – they would never drink soda 1500 years ago. They would see it as a death cocktail. Like if somebody were to pop open a soda can & drink it, they’d be asked, “Are you on a suicide mission? Are you trying to kill yourself?”
    • Or if they saw food sitting in a box for a month in the fridge, & then you pop it open & eat that food, they would think that you would die

— Now, let’s look at how this situation was viewed & understood historically. Khawla, a woman, is the one who makes the suggestion of the Prophet marrying Aisha, & doesn’t find it problematic. The parents of Aisha don’t find it problematic

  • A person could make the argument, “Well, these are followers of Muhammad. They’re all Muslims. They were all brainwashed by Muhammad.”
  • This nikah took place in Makkah, where the Muslims were extremely small in number & were an oppressed minority

— Understand that there are chockfull of narrations & every bit of history where it’s mentioned that the Quraysh & opponents of the Prophet criticized everything about the Prophet, everything & anything they could find, because the Prophet was challenging society

  • He was challenging their beliefs & their way of life & everything at the time, so these opponents were not only on the defensive, but they were also on the offensive, so they criticized everything they possibly could about the Prophet to discredit him, from the way he talked, walked, dressed, conducted himself
    • Every single word that came out of the Prophet’s mouth would be placed under a microscope & his opponents/persecutors would ask one another, “Is this something we can scrutinize? Is this something we can exploit against him?” This is what they lived for
  • The Prophet has this nikah with the 6-year-old Aisha with the adult consent of her parents, & then she moved in with the Prophet at the age of 9
    • Now, if you were one of the opponents & persecutors of Muslims in Makkah at the time of the Prophet, if you were one of those people who mocked & vilified the Prophet at that time in Makkah, & If there was anything from the modern perspective that you could take to discredit this man, this Prophet from Banu Hashem that you so categorically disagree with, that you spent the last 13-15 years fighting & opposing him, if there anything that you could take to discredit this man, you would figure (from our modern-day perspective), that this is it. “We got him. We cornered him now.”
  • However, there was zero criticism of this. No criticism or “we-got-him” moments whatsoever from the Prophet’s enemies & persecutors in regards to his marriage with Aisha
    • There were no criticisms or defamation of the Prophet’s character or vilification in regards to this specific event of the Prophet marrying the 6-year-old Aisha – none whatsoever from within the Muslim community & none whatsoever from outside the Muslim community, which means that marriages that young was commonplace & within their societal norms

— Fast-forward: Throughout the first 1200 years after the Prophet’s death, non-Muslim academics who have talked about, analyzed, & discussed the life of the Prophet at length as non-Muslims & as academics in those 12 centuries, and there is not a single criticism about his marriage to Aisha that you can find in any of the works authorized by non-Muslim scholars & academics

  • The criticism about the Prophet’s marriage to Aisha in her age is not levied or brought forth by any academic today. There is no academic criticism of this issue
    • It’s basically Internet criticism. It’s something that you find in cheap evangelical publications, something you find on blogs, something you find on YouTube from vloggers. This is a criticism that you find in places that promote Islamophobia
  • But where is the reputable academic professor of history, sociology, anthropology who is sitting down & making an academic criticism in case about this particular issue?
    • You won’t find it
    • The reason why you won’t find is that they know, based on their own education, their credentials, their qualifications, & the science that they’re expert in (their usul), they understand that this is not a valid criticism. At all.

— Lastly, the third part of the discussion is not really a steady platform to base a discussion upon, because it’s more of a you-point-a-finger-at-me-and-I’ll-point-a-finger-back-at-you.The entire discussion of Aisha’s age during her marriage to Prophet is an intellectual argument, & academically, it’s not even a legitimate conversation, because it doesn’t stand up to any academic or intellectual rigor or standard

  • But just to talk about it from a historical perspective, based off a lot of research within certain academic institutions like Oxford & Cambridge, & texts/history from Jewish scholars, & texts/history from Christians scholars have held the position that Mary, the mother of Jesus (as), was about 13 or 14 years old at the time when she gave birth to Jesus, & the man that she was betrothed to (Joseph the Carpenter) was over the age of 30
    • Note: This is the narrative from scholars of Judaism & Christianity, not Islam, where there is no mention of Mary getting married

— The age of consent, up to 30-60 years ago, in most of the western civilized world was at age 13-15

  • Even in the American South, the age of consent at 13-15 years old was very commonplace, up to 60 years ago. It was commonplace & normal within deeply religious & family-oriented communities for a man in his 30s to marry a girl in her teens
    • Fast-forward to our current cultural society & norm – it is not normal to marry someone that young. Again, that is something that is completely legitimate

— From an Islamic perspective, as long as certain practices or traditions or norms are not in contradiction to the laws of Allah, the Qur’an, or the Sunnah, every people have a license & a right to practice whatever culture suits them

  • So if there are people in a place who get married only after they’re 40, then that’s their culture, & they have every right to their culture
    • There might be criticisms about whether or not that’s a productive practice, but the point is that you cannot deem that practice or culture to be illegitimate
  • Similarly, if the culture shifted back to a place where the people would marry at age 13, 14, 15 (at the onset of puberty), again that’s a legitimate practice of that culture
    • Again, there might be criticisms about the productivity & efficiency of this practice, but nevertheless, it’s still a legitimate practices
  • In our cultural norms & society, neither of these are commonplace practices, & that’s okay too
    • With that said, getting married at the age Aisha got married to a man much older than her is not a mandate of our religion

— The word Sunnah has multiple meanings

  • From a historical perspective, Sunnah is something that occurred from the life of the Prophet
  • The fiqh definition of Sunnah is “recommended practice”
    • Not everything that occurred in the life of the Prophet is recommended practice. It’s not to be implemented

— So this marriage to 6-year-old Aisha did happen in the life of the Prophet, but getting married that young is not something we implement or something that we try to advocate

  • If our cultural norms say that marriage comes after the age of 20, or after the age of 18, or after the age of 25, then that is what it is
    • In fact, a lot of cultural practices or societal norm is based off a number of things such as physical, psychological, emotional, or financial/economic circumstances of people, so it would be counterproductive for people to get married extremely young in our society
    • So this is not something we strive to attain or revive. It’s not our mandate
  • Someone asks Shaykh Abdul when they should get married, he would answer based off his society & his community, based on how well he knows them & how well they’re developed emotionally, psychologically, emotionally, & financially
  • Yes, marriage at the age of 6 is a historical precedence, & yes, it was valid at that particular time, but no, as Muslims, we are not out on some mission to revive that practice in our current times
    • It is not something we advocate. It is not something we’re obligated to do

— For the benefit of Muslims, to understand the wisdom of this particular event in the life of the Prophet:

  • For 3 nights in a row, the Prophet saw in a dream, where Jibril had a silk cloth that he opened to reveal a picture of Aisha, & then Jibril told the Prophet to marry her
    • This was something that was divinely arranged & divinely ordained
  • Why? What is the hikma (wisdom) behind this? Especially at such a young age? Most of the wives of the Prophet were at an older age, but why Aisha particulary, at her age?
    • If you count the number of unique narrations & traditions, Aisha has narrated the most ahadith of the Prophet. On the list of narrators, she is third or fourth in terms of number of narrations, but if you count unique narrations (while omitting the repetitions), you’ll find that nobody has narrated more than Aisha

— Some of the scholars of the past, the great muhaddatithun, like Abdullah Mubaraq, have commented, “We inherited a third of the religion from Aisha.”

  • She was one of the hufadh of the Qur’an, she had written the entire Qur’an by her own hand, & she had memorized thousands of incidents & sayings from the Prophet
  • When you study her life even outside of this, she was a very gifted poet. She had memorized all of the poetry of the pre-Islamic poetry at that time. She was also a poet herself
  • Aisha was a nasabaHer father Abu Bakr was a nasab, a genealogist; he knew everyone’s lineage.
    • She inherited her father’s gift; her father taught her all the lineages of every person around them, so she knew every single person & the names of their forefathers 8 generations back. She also knew the relationships between every single person (such & such are cousins/siblings, so-and-so is the nephew of this person)

— When you piece all of this together, you find that Aisha had photographic memory

  • She was supremely intelligent. That’s something that is well-documented about her intellect, rationale, critical thinking
    • She would engage the Prophet in intellectual conversation & critical/analytical thought, where she would ask the Prophet about issues
    • The Prophet would even often times remark of Aisha’s wisdom
  • Aisha was not only the teacher of the same generation of the Sahaba, but she was also the teacher of the following generation
    • Some of the most knowledgeable people who led the following generation sat at the feet of Aisha, learned the deen from Aisha & carried it forward
  • She was a very independent woman
    • She would often times question & challenge the Prophet (in respectful fashion)
    • Later on, she would disagree with some policies to where they would amend policies based off the suggestion of Aisha

— When you piece all of this information about Aisha together, you see the wisdom of Allah in placing Aisha in the close company (as close proximity as possible) of the Prophet, to help carry on the deen of the Prophet after his passing

— According to Ibn Kathir, the move-in between Aisha & the Prophet took place in Shawwal of the 1st year of the Prophet’s residence in Madinah

  • Aisha’s & the Prophet’s nikah was also in the month of Shawwal
  • Pre-Islamically, there were superstitions about the month of Shawwal
    • They used to say that a marriage in the month of Shawwal was cursed
    • Even after that in many Muslim societies, they used to say that it was not a good time to get married between the two Eid’s
  • Their marriage was obviously not cursed
    • Aisha used to brag, “My marriage was in the month of Shawwal. My walimah was in the month of Shawwal. Do you know anyone that the Prophet loves more than me? Are there any problems in my marriage? No.”
  • That’s why, when young girls of the Ansar would get married, & their families would be talking about when to have the marriage, Aisha would tell them to do it on Shawwal. She would insist having the marriage take place on Shawwal, to break that pre-Islamic practice
    • This goes back to show you how independent & strong Aisha was 

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