Every one of Muhammad’s relationships had political inspirations, and for this situation, the aim appears to have been to solidify attaches with ʿāʾishah’s dad, Abū Bakr, who was one of Muhammad’s most significant allies. ʿāʾishah’s actual charms, knowledge, and mind, along with the real warmth of their relationship, got her a spot in his kind gestures that was not decreased by his resulting relationships. It is said that in 627 she went with the Prophet on a campaign however became isolated from the gathering. Whenever she was subsequently accompanied back to Medina by a thought that she is in man the desert, Muhammad’s adversaries guaranteed that she had been faithless. A resulting Qurʾānic disclosure stated her honesty; the Qurʾān besides scrutinized and specified discipline for the individuals who defame ethical ladies.
Seerat writers wrote that Hazrat Aisha رضي الله عنها was engaged with son of Jubair bin Mut’im before prophet Muhammad ﷺ. Rasul-Allah ﷺ agreed for marriage due to an initiative taken by Khola bit Hakeem after the death of Hazrat Khadija . Khola has given the marriage proposal to Zainab alias Umme Romaan. Umme Romaan who was wife of Hazrat Abu Bakr رضي الله عنه discussed the proposal with him. Hazrat Abu Bakr رضي الله عنه said that i have already given word to Jubair bin Mut’im and i have never failed in promise. but Mut’im has rejected the marriage proposal fearing Islam will enter in his house due to marriage with Aisha رضي الله عنها. Hazrat Abu Bakr رضي الله عنه has given his daughter Aisha رضي الله عنها in Prophet’s nikah. As per saying this nikah was happened in 10 or 11 nabwi. Hazrat Aisha رضي الله عنها was 6 years old. After nikah Muhammad ﷺ stayed 3 years more in Makkah. And in 13 nabwi he migrated to Madina with Hazrat Abu Bakr رضي الله عنه. Family of Hazrat Abu Bakr رضي الله عنه stayed in Makkah itself.
All Traditionists (Muhaddithin) are important and respectable in our view but not worthy to follow. every person of Islamic world knows and believes that no one except Anbiya (prophets) are innocent. forgetfulness and mistakes of decision are part of human nature. for the same reason traditions about Mi’raj from Al-Bhukhari was declared ‘Munkar’ (denounced) by Allama Ibn Hazm. Mother of the Believers Hazrat Aisha Siddiqa رضي الله عنها has criticized the traditions of Sahaba رضي الله عنهم and told that “i don’t say that these people say lies but ears might do errs while listening”.
We too the same way as per Mother of the Believers رضي الله عنها say that there is some forgetfulness on Raavi’s (narrator’s) part. instead of ‘Tas’a Ashar’a (19) only ‘Tas’a was heard. Rejection of Hadith is different thing and identification of error in it is different.
Now we describe the sayings of Hadiths, Usool-e-Hadiths (Principles of Hadiths), Rijal (Science of Narration) and illal. And disclose a new mystery after collecting the proof of traditions of Hisham present in Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibn-e-Maja, Darmi and Masnad-e-Humaidi. Some narrators say it is Aisha’s رضي الله عنها quote and some say it’s Urwah’s quote, not a Hadith-e-Rasool. It is either Ayesha’s quote or Urwah’s quote who is Tabai’ and nephew of Aisha رضي الله عنها. if it is Urwah’s quote then it does not stand the religious status. Also we know that if some traditions have narrative difference about Mutsil (Continuous/Connected) and Mauqoof (Stopped) then generally those are termed as Mauqoof by Traditionists (Muhaddithin). in the view of the said principle this is historic quote of Urwah and rejecting Urwah’s quote does not fall under sin. Our clerics and Traditionists (Muhaddithin) should first prove that it is Mutsil.
Hisham (narrator of Bukhari and Muslim) has reported it from his father Urwah. right from here the doubt arises. Hisham’s life has two phases, Madni phase and Iraqi Phase. Madni phase lasts till 131 Hijri. Imam Malik is prominent disciple of that phase. Imam Malik has taken several traditions of Hisham bin Urwah in his book ‘Muwatta’ but he has not taken this Nikah related hadith in his book Muwatta’ which is noteworthy.
Hisham’s second phase starts from 131 Hijri. According to all he is trustworthy till 131 Hijri. After 131 Hijri he settled in Bagdad forever and died there in 146 Hijri. As per Yaqoob bin Shaybah no traditions of him were rejected till he moved to Iraq, he described some traditions/ahadiths with reference to his father Urwah which were felt bad by people of Madina because he started telling those ahadiths with reference to his father though he heard it from others. Therefore traditions quoted by Iraqi people can not be trusted. (Tahzeeb ul Tahzeeb – Hafiz Ibn Hajr Asqalani)
Hazrat Ayesha’s 9 years Rukhsati (departure) and 6 years Nikah tradition is quoted by Iraqi people from Hisham. Magic spell tradition on Nabi-e-Karim ﷺ is quoted by Iraqi people from Hisham. Tradition related to Hazrat Aisha رضي الله عنها playing with dolls is quoted by Iraqi People from Hisham. May Allah forgive Hafiz Ibn Hajr Asqalani and Yaqoob bin Shaybah that they have opened the doors of mind.
Hafiz Zahbi has written about Hisham that in last stage of his life there was a change in his memory and Abul Hasan bin Al Qatan claims that he started doubting traditions and the references in last stage of life. Rather Hafiz Uqaili has even written قَد خَزِفَ آخِرَ عُمرِهِ (he became cranky in his last stage of life). Hafiz Zahbi has written in ‘Meezan’ that his memory was excellent in young age but does not remain same in old age. (Meezan ul Aitedal Tarjuma Hisham)
Imam Malik who is disciple of Hisham has quoted many traditions of Hisham in his book Muwatta’. there was a time when he understood Hisham’s word as final. But after arriving in Iraq Hisham has done such things that Imam Malik could not remain happy with him. Even Abdur Rahman bin Kharash states that وَ كَانَ مَالِكَ لَا يَرْضَاهُ وَ نَقَمَ عَلَيْهِ حَدِيْثَهُ لِاَهْلِ الْعِرَاقِ (And Imam Malik was not pleased with him, they have objected because of Iraqi people’s hadiths)
Now lets discuss the second hadith of Bukhari which was described under Kitab-us-Tafsir by Imam Bukhari in these words. Mother of the Believers Hazrat Ayesha رضي الله عنها says that when this verse
بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ- 54:46 was revealed, i was a small girl and used to play with my peers.
This verse is from Surah Al Qamar and revealed in reference to splitting of moon (Shaqqul Qamar). Traditionists (Muhaddithin) and Mufassirin (The writer of a commentary on the Qura’n) are agreed that this incident was occurred approx. 5 years before migration (Hijrat) at Mina in Makkah Mua’zama. Mufassirin even states that this Surah was revealed in 4 Nabwi. Therefore according to tradition of Hisham without doubt Hazrat Aisha رضي الله عنها was born in 5 Nabwi. As our all Muhaddithin and clerics are convinced about the same. But this tradition from Bukhari proves that Mother of the Believers رضي الله عنها has remembered this verse before her birth and before birth she used to play in Makkah. فیا للعجب!
The above tradition proves that Mother of the Believers رضي الله عنها was at least of the age that she used to play with her peers and had memory that this is a verse from Qura’n and remembered it from that time.
If we consider her age as 6 years in 4 Nabwi then it automatically proves that Hazrat Aisha رضي الله عنها was born at least 2 years before the prophethood. As per this calculation her age becomes 17. According to Muslim Sharif departure (Rukhsati) of Mother of the Believers رضي الله عنها happened in Shawwal 1 Hijri and she participated in Gazwa-e-Badr in 2 Hijri. she is the one who is lone Badriya and During Gazwa-e-Uhd Hazrat Samrah bin Jundab, Hazrat Bara’ bin Aazib, Anas bin Malik, Zaid bin Saabit and Abdullah bin Umar رضي الله عنهم were less than 15 years of age hence bared from participating in the Gazwa-e-Uhd.
Hazrat Anas رضي الله عنه narrates I have seen Hazrat Aisha bint Abu Bakr and Umme Sulem folding their pants and i can see their back of shanks. they both were holding water bags and feeding water to the Mujahideen. (Bukhari)
A girl at the age of 10 or 11 years participated in a war and doing above work?
All Muhaddithin and Historian of Islam have agreed that Mother of the Believers Hazrat Aisha رضي الله عنها was 10 years younger than her older sister Asma. Hazrat Asma رضي الله عنها died at the age of 100 in 73 Hijri. at the time of the Migration/Hijrat Hazrat Asma was 27 or 28 years old. As per this calculation if we minus 10 years then at the time of Migration/Hijrat age of Hazrat Aisha رضي الله عنها becomes 17 or 18 years and at the time of departure/Rukhsati it becomes 19 years. هذَا مَا عِنْدِي-
Apart from this there are several proofs but due to the fear of longevity we conclude here and continue ahead by writing that at the time of Rukhsati/Departure age of the Mother of the Believers Hazrat Aisha رضي الله عنها was 19 years not 9 years.
When Hazrat Abu Bakr رضي الله عنه migrated to Madina Munawwara he fell ill, at that time Hazrat Aisha رضي الله عنها has left no stone unturned as an attendant. (Bukhari)
A translated excerpt from the Urdu book “Seerat e Badr-ud-Duja” authored by Maulana Syed Shahabuddin Salfi Firdausi.