Nasai

(1) In the pre-Islamic era, people used to consider the month of Shawwal as inauspicious due to its meaning, and did not deem it appropriate to conduct marriages, construction, etc. during it. However, this is merely superstition and has no reality. The name of a month has no effect on its days. Islam is opposed to such superstitions and considers hindrance in daily affairs on their basis as a sign of incorrect belief. Regrettably, nowadays Muslims hold similar notions regarding the month of Muharram as well. Fā ilā Allāh al-mushtakā (So to Allah is the complaint).

(2) There was a gap of three years between the marriage contract and the consummation in Shawwal itself. Radi Allahu anha wa ardaahu.

(3) For the meaning of Shawwal and further details, see the benefits and issues of Hadith: 32438.

Hadith Commentary:
In the narration of Imam Ahmad, it is mentioned that Umm Ruman radi Allahu anha seated Aisha radi Allahu anha in the lap of the Messenger of Allah sallallahu alayhi wa sallam and said, "O Messenger of Allah! This is your wife, may Allah bless her."

Hadith Commentary:
(1)
The noble mother of Aisha radi Allahu anha, Umm Ruman radi Allahu anha, prepared her for her departure (rukhsati), and the women of the Ansar, along with the women who were with her, supplicated for goodness and blessings for the bride, saying: "You have all come upon goodness and blessing."

(2)
Since ancient times, it has been customary that when the mother of the bride brings her to the groom’s house, some women always accompany her. For all of them, the women of the Ansar who were present with the Messenger of Allah sallallahu alayhi wa sallam before the bride’s arrival, supplicated. Hafiz Ibn Hajar rahimahullah has written, referencing Musnad Ahmad, that Sayyidah Umm Ruman radi Allahu anha seated Aisha radi Allahu anha with the Messenger of Allah sallallahu alayhi wa sallam and said: "O Messenger of Allah! This is your wife. May Allah make her blessed for you." (Musnad Ahmad: 211/6, and Fath al-Bari: 278/9)

Hadith Commentary:
That is, when she was eighteen years old, the Prophet sallallahu alayhi wa sallam passed away.
Arabia is a hot country, and the girls there mature quickly, so at the age of nine, Aisha radi Allahu anha had reached maturity.

Hadith Commentary:
The purpose of this heading is to show that a specific guardian (wali khas) is to be given preference over a general guardian (wali aam), and that a father has more right than the ruler of the time (hakim waqt) to contract the marriage of his daughter.
The authority of the ruler as guardian is only considered when there is no specific guardian. Thus, Umar radi Allahu anhu, who was the specific guardian, exercised his right of guardianship and gave his daughter Hafsa radi Allahu anhuma in marriage to the general guardian, that is, the Messenger of Allah sallallahu alayhi wa sallam.
Similarly, in the case of Aisha radi Allahu anhuma, her noble father Abu Bakr radi Allahu anhu contracted her marriage to the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 9/239)

Hadith Commentary:
Since Hijaz is a hot region, boys and girls there naturally reach puberty at a very young age; therefore, it is not surprising that Aisha radi Allahu anha was only nine years old at the time of her marriage.

In the narration of Imam Ahmad, it is stated that when I entered the house, I saw that the Messenger of Allah sallallahu alayhi wa sallam was sitting on a cot, and there were several men and women of the Ansar with him. Those women seated me in the lap of the Messenger of Allah sallallahu alayhi wa sallam and said, "O Messenger of Allah sallallahu alayhi wa sallam! This is your wife, may Allah bless you both."

Then all of them left the house.

This union took place in Shawwal, 2 AH.

Hadith Commentary:
1.
From several narrations reported by Imam Bukhari rahimahullah, it is evident that the marriage of Aisha radi Allahu anha took place at the age of six, and she moved in (rukhsati) at the age of nine. She remained in the companionship of the Messenger of Allah sallallahu alayhi wa sallam for nine years, and when the Messenger of Allah sallallahu alayhi wa sallam passed away, her age was eighteen years. In one narration, Aisha radi Allahu anha herself states that when she was married to the Messenger of Allah sallallahu alayhi wa sallam, she was six years old, and when she was brought to his service, she was nine years old. After that, she remained in his companionship for nine years.
(Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5133)
In addition to the primary testimony, other supplementary statements also support the fact that she was of a young age at the time of marriage and rukhsati.
For example:
When she entered the house of the Messenger of Allah sallallahu alayhi wa sallam, she was playing with dolls.
(Sahih Muslim, Fada'il al-Sahabah, Hadith 6287)
At the time of rukhsati, she was swinging on a swing.
In the Hadith of Ifk, it is mentioned that she was a young and fresh girl at that time.
(Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5133)
At the time of marriage, she had no knowledge (of marital matters).
(Tabaqat Ibn Sa'd: 8/43)
If, as some objectors claim, her age at the time of marriage or rukhsati was twenty or twenty-one years, can a girl of such age be called a young or fresh girl? Another objection raised is that at such an age, a girl is not yet mature, so what is the meaning of marriage and rukhsati? It seems that the objector is comparing the cold climate of Europe to the hot climate (of Arabia).
Indeed, in cold countries, puberty comes late, but in hot countries, this is not the case; rather, puberty comes early. Thus, Hasan ibn Salih states that he saw a twenty-one-year-old girl who had already become a grandmother.
(Sahih al-Bukhari, Kitab al-Shahadat, Chapter 18, before Hadith: 2664)
2.
Besides this, the purpose of this marriage was to strengthen the ties between prophethood and caliphate, as well as to benefit Islam from the natural intelligence and sharpness of Aisha radi Allahu anha and to provide means for the dissemination of Islamic teachings. All praise is due to Allah, these objectives were fulfilled to the letter, and the life of Aisha radi Allahu anha is a witness to this. However, this is an exceptional example of prophethood, which Muslims should only follow in exceptional circumstances.
3.
Some people have written, referencing the treatise "al-Ikmal fi Asma' al-Rijal," that Aisha radi Allahu anha was ten years younger than her sister Asma radi Allahu anha. Asma passed away in 73 AH at the age of one hundred years. Based on this, at the time of Hijrah, her age would be twenty-seven years, and Aisha radi Allahu anha's age would be ten years less, i.e., seventeen years. From this, it is concluded that at the time of marriage, her age would be fifteen years.
The answer to this is that the aforementioned statement is narrated in the form of a past tense, which is a sign of its weakness, and it is also contrary to authentic narrations. The most important point is that the same author, in the biography of Aisha radi Allahu anha, himself writes that at the time of her wedding night, her age was nine years, and at the time of the Messenger of Allah's sallallahu alayhi wa sallam passing, she was eighteen years old.
In any case, from both reason and transmission, there is nothing impossible or complicated in the content of the hadith of Bukhari.
For this, one should definitely study the book of Allamah Sayyid Sulaiman Nadwi rahimahullah, "A Research-Based View on the Age of Aisha radi Allahu anha."

Hadith Commentary:
It is understood from this that after marriage, there is no restriction that the union between husband and wife must only take place at night; it is also permissible during the day. Nor is there any need for the customs that people have invented nowadays under names such as "Jalwa" and others.

Hadith Commentary:
(1)
From this it is understood that going to the new bride is not restricted to the night; rather, seclusion (khalwah) can also be observed during the daytime.
(2)
It is not necessary to arrange for a ride or illumination (lighting) for the bride during the day; in fact, making a procession with lights in front of the bride is an imitation of the disbelievers. For example, during the caliphate of Umar radi Allahu anhu, the governor of Homs was Abdullah bin Qarz Thamali. A bride passed in front of him, and people had arranged illumination (lighting) ahead of her.
He struck them with a whip and dispersed them, and while delivering a sermon there, he said:
"You have made illumination here, and this is the custom of the disbelievers.
Allah, the Exalted, has extinguished their light, and you are reviving it again."
In the present era, the custom of henna (mehndi ceremony), and the illumination with candles during it, is also not a Muslim custom but rather that of others.
(Fath al-Bari: 9/280, al-Kashf wa’l-Bayan by al-Naysaburi: 7/95)

Hadith Commentary:
(1)
This hadith demonstrates the importance of marrying a virgin girl. When Jabir radi Allahu anhu married a widow, the Messenger of Allah sallallahu alayhi wa sallam said:
“Why did you not marry a virgin? She would have played with you and you would have played with her.” (Sahih al-Bukhari, al-Jihad wa al-Siyar, Hadith: 2967)
Similarly, in another hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“Marry virgin girls, for they are sweet-tongued, their wombs are pure, and they are content with little.” (Sunan Ibn Majah, al-Nikah, Hadith: 1861)
(2)
Imam al-Bukhari rahimahullah’s intent is that for a specific purpose, a widow may be chosen, but generally, preference should be given to a virgin for marriage.

Hadith Commentary:
(1)
Abu Bakr radi Allahu anhu married his daughter Aisha radi Allahu anhuma to the Messenger of Allah sallallahu alayhi wa sallam while she was a minor.
From this, Imam Bukhari rahimahullah has established that a man can marry off his minor daughter.
Imam Muhallab has transmitted consensus (ijma‘) on this matter that a father can marry off his young daughter even if she is not yet capable of intercourse.
(2)
From this, Imam Bukhari rahimahullah has refuted Shubrumah, who said that a father cannot marry off his young daughter.
Since this position is contrary to the Book and the Sunnah, it is not worthy of consideration.
(Fath al-Bari: 9/238)
(3)
It should be noted that in one narration, Aisha radi Allahu anhuma’s age at the time of marriage is mentioned as seven years.
(Sunan Ibn Majah, Kitab al-Nikah, Hadith: 1877)
But this statement is contrary to the report of Aisha radi Allahu anhuma herself.
It is possible that her age at the time of marriage was a few months more than six years, so those who said seven years counted the fraction as a whole number, and those who mentioned six years did not count the fraction at all.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
بَنٰي بِي:
My marriage was consummated,
because for a woman, a separate place was prepared for the wedding night.

(2)
وَعِكْتُ:
I began to have a fever.

(3)
جُمَيْمَةٌ:
Hair that reaches the ears.

(4)
اُرْجُوْحَة:
Swing,
a long piece of wood whose middle part is placed on a wooden post fixed in the ground, and girls sit on both sides and move it up and down.

(5)
هَهْ هَهْ:
The sound of labored breathing.

Benefits and Issues:
This hadith proves that, due to some benefit, wisdom, or necessity, the marriage of a minor girl can also take place,
and the consummation will occur when the girl is able to go to her husband,
for which there is no restriction or limit of age,
because the health, strength, temperament, stature, and development of women are not uniform.
At the time of marriage, the age of Aisha radi Allahu anha, according to the agreed-upon narration, was more than six years and less than seven years,
therefore, in some narrations, six years is mentioned, and in others, to complete the fraction or by predominance, seven years is stated.
There is consensus among all the Imams that since the father and grandfather are extremely well-wishing, compassionate, and kind, and they never prefer their own interests over the harm or loss of the girl,
therefore, they can contract the marriage of a minor girl.
Other than the father and grandfather, no other guardian can marry off a minor girl.
After reaching maturity, according to Imam Malik rahimahullah,
Imam Shafi'i rahimahullah, Imam Ahmad rahimahullah,
and all the scholars of Hijaz, the girl will not have the right to annul the marriage,
but according to the scholars of Iraq, she will have the option of annulment (khiyar al-faskh). According to Imam Malik rahimahullah,
Imam Shafi'i rahimahullah, Imam Ahmad rahimahullah,
and the majority, if someone other than the father or grandfather marries off a minor girl, that marriage will be invalid,
but according to Imam Abu Hanifah rahimahullah,
Imam Awza'i rahimahullah, and some other jurists, the girl will have the option of annulment upon reaching maturity (khiyar al-bulugh), and according to Imam Abu Yusuf, she will not have the right to annul.

This hadith also proves that at the time of consummation, women can gather, and it is permissible for the bride to adorn herself, and women can gather to bring happiness and joy to the bride and send her off with supplication, and the bride can be sent to the groom even during the day.

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that minor girls are permitted to play with dolls.
And these dolls are merely nominal images, because the girls themselves make them out of cloth, so they are not exact replicas of the original. And even if these are considered images, it is apparent that this incident took place in the early period after the Hijrah, and the prohibition of images came later. Therefore, from this hadith, the permissibility of modern machine-made dolls for girls cannot be derived, except in the case where they are merely outlines and no color has been filled in them.

Benefits and Issues:
The father, in particular, has the right to contract the marriage of a young daughter for some benefit or expediency; however, for consummation and marital relations, the condition of puberty is a necessary requirement according to reason, transmitted texts, and ethics. The marriage of a young girl is in no way contrary to reason or the Shariah.
If someone’s temperament is dominated by personal taste or regional family customs, then what can be said! Such things cannot be made principles of Shariah. Furthermore, the relationship between the Messenger (sallallahu alayhi wa sallam) and Abu Bakr as-Siddiq (radi Allahu anhu) was based on truthfulness from the very beginning; the Prophet (sallallahu alayhi wa sallam) could not repay his favors, so he drew him even closer.
Moreover, this marriage took place specifically as a result of a dream-revelation (wahy manam).
As detailed in the hadith.
Medical scholars write that in hot regions, girls reach menstruation at the age of nine, in temperate regions at twelve, and in cold regions at sixteen.
In Daraqutni and Bayhaqi, it is narrated from ‘Abad ibn ‘Abad that a woman among us became a grandmother at the age of eighteen.
Imam Bukhari (rahimahullah) has similarly mentioned an incident of a girl becoming a grandmother at the age of twenty-one.
(From the footnotes of Bazl al-Majhud)

Urdu marginal note:
The marriage was consummated in the second year of Hijrah, and he (sallallahu alayhi wa sallam) remained in Madinah for a total of ten years. Then he returned to his beloved Allah.

(1) The literal meaning of "Shawwal" is somewhat unpleasant; therefore, the people of the Age of Ignorance (Jahiliyyah) considered this month to be inauspicious and did not approve of marriages taking place in it, just as nowadays people do not consider it permissible to marry in Muharram, thinking it is a month of mourning. Their belief was that any couple who married in Shawwal would experience mutual discord, enmity, and hatred, and would be destroyed. However, Islam does not subscribe to such superstitions. It entrusts all matters to the being and blessings of Allah Ta'ala; therefore, a Muslim should not fear marrying in any month.

(2) "She used to like it." The fact that Aisha (radi Allahu anha) liked this was based on refuting the belief of the Age of Ignorance, and the following statement, "Who among you..." was also for this reason.

(3) Considering certain days, persons, times, or months to be inauspicious is an act of Jahiliyyah. No time is inauspicious. All times are created by Allah.

(4) "He established the household," meaning after three years.

(5) "Fortunate"—the love, attention, and respect that the Messenger of Allah (sallallahu alayhi wa sallam) bestowed upon Aisha (radi Allahu anha) was not given to any other Mother of the Believers. And her intelligence, acumen, etiquette, and sincerity played a greater role in this. The education of the Ummah, especially regarding domestic matters, is particularly associated with her. Radi Allahu anha wa ardaaha.

(1) There is no disagreement regarding the permissibility of marrying off a minor daughter; however, there is a difference of opinion as to whether, upon reaching puberty, the daughter has the right to maintain or annul the marriage. If someone other than the father (wali) marries off a minor girl, then upon reaching puberty, the girl has the right to annul the marriage. There is consensus on this. According to the hadith, even in the first case—i.e., when the father has arranged the marriage—the girl has this right.

(2) Some individuals are astonished as to how consummation of marriage is possible with a nine-year-old girl, especially by a fifty-five-year-old man. In reality, there is nothing astonishing about this. If a girl attains puberty at the age of nine, then what legal or moral obstacle is there to consummation with her? Physically, there is no difference between the intercourse of a twenty-year-old youth and that of a fifty-five-year-old man. There is no fixed age for puberty; climate and nutrition play a significant role in this. On this basis, the age of puberty varies in different regions. Therefore, those who express astonishment at this are themselves worthy of astonishment. Because of such people, authentic ahadith cannot be denied.

There is no contradiction between six and seven. Six years of age had been completed and the seventh had begun. Both are correct.

Some individuals, who consider themselves to be researchers, do not accept the aforementioned hadiths regarding the age of Aisha (radi Allahu anha), even though these hadiths are authentic. The statement itself is from Aisha (radi Allahu anha), which her various students have narrated from her. It is not possible that so many students would all make the same mistake. Furthermore, these “researchers” have no evidence except for a few conjectural arguments. Such research is to be deplored, and such intellect is regrettable.

Benefits and Issues:

➊ In the era of ignorance (Jahiliyyah), the month of Shawwal was considered inauspicious; for this reason, people would avoid marriage during it.
Aisha radi Allahu anha refuted this false notion by presenting her own example.

➋ Considering a particular day, month, or number as unlucky is a practice of Jahiliyyah.
Some people regard the month of Muharram, or the first thirteen days of Safar, or the number thirteen as inauspicious, and therefore do not like to begin any new work during these times.
It is necessary to refute such superstitions, whether by word or by deed.

Benefits and Issues:

➊ The marriage (nikah) of a minor girl is valid.

➋ (Urjuhah)
A "jhoola" (swing) is a large piece of wood that is placed on a raised spot in the middle. Children sit on both sides of it. When it goes down on one side, it rises on the other. In English, this is called a "See Saw."

➌ It is Sunnah to adorn the bride at the time of her departure (rukhsati).

➍ It is permissible for neighboring women to gather at the time of rukhsati and to help in the preparations. However, the unnecessary formalities and customs that have been adopted nowadays are undue hardships that have no connection to the Shariah.

➎ Similarly, sending the bride to beauty parlors for adornment is extravagance, imitation of shameless and unveiled women, and also a change in the creation of Allah (taghyeer li khalqillah).

➏ There is no concept of "baraat" (the groom's wedding procession) in Islam; it is a Hindu custom. Likewise, the prevalent dowry (jahez) is also a non-Islamic custom.

➐ A nine-year-old girl can reach puberty, and upon reaching puberty, her rukhsati (departure to her husband's home) can also take place. There is no specific age stipulated in Shariah for this; therefore, the condition of a specific age set in current family laws has no standing in Shariah.

Benefit:
In this hadith, there is mention of the consummation (rukhsati) of Umm al-Mu’minin Sayyidah Aisha radi Allahu anha with the Messenger of Allah sallallahu alayhi wa sallam at the age of nine (9) years. From this, it is established that marrying off a girl at a young age is permissible, provided that she is fit for marriage. Umm Aisha radi Allahu anha’s mother used to feed her dates and butter. Sayyidah Aisha radi Allahu anha narrates that she said: My mother used to try to fatten me up so that she could send me, after my rukhsati, to the service of the Messenger of Allah sallallahu alayhi wa sallam, but none of her methods achieved this until I ate fresh dates with cucumber, and then I became plump in a most suitable manner. (Sunan Abi Dawud: 3093 — Sunan Ibn Majah: 3324) This hadith is authentic.

Qasa’ refers to cucumber and bottle gourd, and cucumber is called tar in Punjabi. Some deniers of hadith make baseless objections to authentic hadith, which is futile. Having faith in authentic hadith is obligatory, and refuting the deniers of hadith is a form of jihad. Imam Abu Bakr Abdullah bin al-Zubayr al-Humaydi (d. 219H) rahimahullah said: By Allah! If I were to perform jihad against those who reject the hadith of the Messenger of Allah sallallahu alayhi wa sallam, it would be more beloved to me than performing jihad against such (disbelieving) Turks.