Koran permitted full sexual intercourse with young girls even before they start having their menses

color codes

Green: Koranic verses
Red: verses from the Bible
Blue: other Islamic sources
Orange: links you can click on to gain access to the original source

Note: We were unable to provide links to the English translations. The links, therefore, refer to the original Arabic sources. If the researcher is familiar with both English and Arabic, he/she will be able to compare the two languages and judge the credibility and accuracy of the translation for themselves.

 

Koran allows young girls marriage up to nine years old

 

Koranic commentaries are unanimous about the Interpretation of the verse “Their term [of waiting] and of those who have not yet had menses, shall be three months” (Sūrah Aṭ-Ṭalāq 65: 4) that the Koran permitted full sexual intercourse with young girls even before they start having their menses:

 

A) Child marriage from the Koran:
1. In Sūrah Aṭ-Ṭalāq 65: 4 “As for those of your wives who have ceased having menses—[or] if you have any doubts [concerning its cause, whether it’s is age or something else]—their term [of waiting] and of those who have not yet had menses, shall be three months.” (i.e., those who have not yet reached the age of menstruation have the right to marry after three months) “As for those who are pregnant, their term shall be until they deliver. And whoever is wary of Allah, He shall grant him ease in his affairs.”
Comment:
The verse and its interpretation are quite clear. It talks about the mandatory waiting period ʿidda (the period in which a female is forbidden to marry after she has been divorced) “and of those who have not yet had menses,” are children that have not yet reached the age of menstruation. Islam has permitted giving a baby in marriage from the cradle on and permitted full sexual relations with a girl under the age of puberty. The reason for determining the waiting period as lasting three months for a girl that has not yet menstruated is to make sure she is not pregnant. It is possible for her to conceive from the first menstrual period before she gets her second one. Therefore the Koran set a fixed period of time, which is three months. This confirms that the Koran means full sexual intercourse with these poor girls and the same applies to those who have ceased having menses. How, then, can they claim that Islam is suitable for all times and places? How can a heavenly law be so criminal that a natural father refuses to apply it to his daughter?
Why marry a child or have sexual relations with her unless one has a warped desire for pedophilia or child rape?

The reasons for the revelation of Sūrah Aṭ-Ṭalāq 65: 4
Interpretation of Sūrah Aṭ-Ṭalāq 65: 4 according to Al-Qurṭubī:

Said Abū ʿUthmān ʿUmar b. Sālim: When the mandatory waiting period for women was revealed in Sūrah Al-Baqara 2 with regard to divorced women and those whose husbands died and left them, Ubayy b. Kaʿb said. “O Messenger of Allāh, some people say that there remained some women of whom nothing was mentioned: i.e., young women and those who are pregnant.” Thereupon the verse was revealed: “As for those of your wives who have ceased having menses…” etc. Muqātil said, “When the verse ‘Divorced women shall wait by themselves for three periods of purity [after menses],’ was recited, Khallād b. An-Nuʿmān asked, “O Messenger of Allāh, what is the ʿidda of those [women] who haven’t had their menses yet, the ʿidda of those who ceased having their menses and the ʿidda of those who are pregnant?” Thereupon the verse “As for those of your wives who have ceased having menses” was revealed. “Ceased having menses” means stopped having their menstruation. And it was said that Maʿāḏ b. Jabal asked about the ʿidda of the old [women] who ceased having their menses, and that is the reason the verse was revealed. But only God knows. Mujāhid said, “The verse came down on account of a woman who had her menstrual period but did not know for sure if the bleeding was that of her menses or caused by some other sickness.”

Commentary of the Koran by Fakhr Ad-Dīn Ar-Rāzī on Sūrah Aṭ-Ṭalāq 65: 4:
A man stood up and asked, “O Messenger of Allāh, what is the ʿidda of a young woman, who has not had her menstrual period yet?” Thereupon “As for those of your wives who have ceased having menses” was revealed.
The incident was also mentioned in the traditions:
When the verse in Sūrah Al-Baqara 2 was revealed with regard to a number of women’s ʿiddas, some people said, “There remained some women who were mentioned: i.e., young women, the old and those who are pregnant.” Thereupon the verse was revealed: “As for those of your wives who have ceased having menses…” etc. Narrator: Ubayy b. Kaʿb | The traditionist: As-Suyūṭī | Source: Libāb an-Nuqūl, page or number: 308 | Summary of the traditionist’s judgment: Authentic chain of transmitters

Comment: transmitters
How could Ubayy b. Kaʿb remind the Messenger of Allāh of such a thing? Does revelation need a reminder from the Companions of the Prophet to come down? The Messenger of Allāh should not have waited until he was reminded. Sūrah Aṭ-Ṭalāq is no. 99 in the order of revelation; that is, it is a Medīnan Sūrah, while Sūrah An-Nisāʾ is no. 93; that is, it was revealed before it. Why was this verse (i.e., verse 4 of Sūrah Aṭ-Ṭalāq) not revealed in Sūrah An-Nisāʾ? Throughout this period between Sūrah An-Nisāʾ and Sūrah Aṭ-Ṭalāq, the rest of the women (those mentioned in this Sūrah) did not know what do during the ʿidda period!
A girl who got married and did not have her menstrual period, was divorced. In order for her to marry another man, she must wait out a period of three months (ʿidda) until her womb is purified (to make sure that there is no embryo inside the uterus from her ex-husband who divorced her).
What the Koran basically says in this verse is that this child, who was married to a man before she reached the age of puberty, who continued to have sexual intercourse with her before she reached the age of puberty, may carry a child before the first menstruation if she became pregnant in the first period to occur to her. The object of the waiting period was to make sure that there is no embryo inside the uterus from the husband who divorced her. This procedure in itself has been replaced by a simple pregnancy test, which proves that the Koran is not valid for every time and place, as Muslims claim.
The meaning of the verse is that a child may be married, divorced and remarried before she even gets her first menstrual period. This whole charade is a cover-up for child sex, which is illegal in most civilized countries. This business about ʿidda is clear evidence that those children, mentioned in the Koran and Ḥadīth, were married and that their husbands had full sexual intercourse with them.

Commentary of Ibn Kathīr:
The same applies to the young, who have not reached the years of menstruation. Their ʿidda is three months [of waiting] like those [women] in menopause.

 

Commentary of Al-Jalālān:
And those women who have not menstruated yet on account of their young age, their ʿidda is three months [of waiting].

Ṭabarī:
And Allāh, to whom belongs all praise, also made [a ʿidda of] three months [of waiting] for the young who have not menstruated yet.

Commentary of Al-Qurṭubī:
It means ther youngh [women]; her ʿidda is three months [of waiting].

Commentary of the Koran to Al-Baghawī b. Al-Ḥusayin b. Masʿūd, the reciter: the Shāfiʿī:
It means the young women who have not menstruated yet; their ʿidda is three months [of waiting].

Commentary of An-Nasafī:
They are the minors.

Commentary of the Koran by Fakhruddīn Ar-Rāzī:

A man stood up and asked, “O Messenger of Allāh, what is the ʿidda of a young woman, who has not had her menstrual period yet?” Thereupon “As for those of your wives who have ceased having menses” was revealed.

 

Commentary of the Koran by Ibn ʿAbbās b. ʿAbdul Muṭṭalib Al-Qurashī Al-Hāshimī; the nation’s doctor (ḥabr al-umma):
Those women who have not menstruated yet on account of their young age; their ʿidda is three months [of waiting].

Commentary of the Koran by Muḥammad Ash-Shawkānī:
On account of their young age and not having reached age of menstruation.

Commentary of the Koran by Ibn Muqātil:
It means the ʿidda of girls who have not reached the age of menstruation, having been married, and then divorced, is three months [of waiting].

Commentary of Libāb At-Taʾwīl fī Maʿālim At-Tanzīl by ʿAlāʾuddīn Al-Baghdādī, known by the nickname of Al-Khāzin (the librarian):
It means the young women who have not menstruated yet; their ʿidda is three months [of waiting].
Al-Qāḍī ʿIyāḍ says in Ikmāl Al-Muʿallim, commenting on this verse, “He thus proved that those of our wives who have not had their menstrual period yet … This proves the legality of marrying them before the age of puberty.” This goes along with the statement of Ibn Ḥajar in Fatḥ Al-Bārī: “It is permissible to marry her before she has reached the age of puberty, and it is a good deduction.”
This text demonstrates the validity of marrying a girl before she has reached the age of puberty, when no signs of it has appeared, because the text identified the ʿidda of the divorced woman who hasn’t reached the age of menstruation yet as three months [of waiting], since there is no ʿidda after separation [of the married couple] unless the couple were legally married.
In addition, there is lack of evidence of a required age for marriage in Islam, for this was neither a basic element in marriage nor a requirement. Rather marriage to minors is lawful; and carries all its consequences.
Sheikh Abū Isḥāq Al-Ḥuwaynī stated, “The majority of scholars agree that the verse ‘those who have not yet had menses’ refers to a young girl who has not had her menstrual period yet, was married and then divorced.” Al-Ḥuwaynī also used the illustration of a man who married four-year-old a girl. If he wanted to divorce her after he had sexual intercourse with her, she must wait for her ʿidda even at this age. That is because ʿidda is necessary for a woman you had sexual intercourse with, and none is necessary for a woman with whom you had no sexual intercourse.
We would like to mention here the position of Jesus Christ when people brought Him children to Him so that he might bless them: “13 People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. 14 When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. 15 Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.’ 16 And he took the children in his arms, placed his hands on them and blessed them.” (Mark 10:13-16)
The Lord Jesus commends the innocence and purity of children and demands respect for this pure childhood. This is the characteristic of revelation in the Bible.
The Lord Jesus Christ touches the children to bless them

 

B) Child marriage from Ṣaḥīḥ Al-Bukhārī:
The Messenger of Allāh has sexual relations with his wife ʿĀʾisha, being a girl of nine years of age:
Book of Marriage, Section on a person who has sex with a girl who is nine years old, 59:
The ḥadīth:
4863 Qusayba b. ʿUqba told us, on the authority of Sufyān, on the authority of Hishām b. ʿUrwa, on the authority of ʿUrwa that the Prophet married ʿĀʾisha when she was six years old and consummated his marriage with her when she was nine years old and she remained with him for nine years (i.e., till his death).
Explanation and comments:
Muḥammad married ʿĀʾisha when she was six years old, and consummated the marriage with, i.e., had sex with her, when she was nine years old. However, the Koran says that Muḥammad was a good example, although if he had lived in our days he would have been tried on charge of rape of an innocent child.

In reply to those who claim that ʿĀʾisha was not a child, but a mature (or adult) woman, we will quote what Al-Bukhārī wrote about ʿĀʾisha when her mother took her from the swing to the Messenger’s lap:

Bukhārī »Book of Virtues of the Anṣār» Section on marrying ʿĀʾisha off to the Prophet, peace be upon him, her arrival in Medīna and his consummation of the marriage with her:
3681 Narrated Farwa b. Abī Al-Maghrāʾ, on the authority of ʿAlī b. Mushir, on the authority of Hishām, on the authority of his father, on the authority of ʿĀʾisha, that she said: The Prophet married me when I was a girl of six (years). We went to Medīna and stayed at the home of Banū Al-Ḥārith b. Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Rūmān, came to me while I was playing in a swing on a swing along with my playmates. 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 returned to normal, 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 Anṣārī women who said, “Best wishes and Allāh’s Blessing and a good luck.” Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly the Messenger of Allāh 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.
Explanation:
Her statement: “my hair fell down” means was torn.
Aḥmad narrated this story differently but in a lengthy manner: ʿĀʾisha said, “We went to Medīna and stayed at the home of Banū Al-Ḥārith, and the Messenger of Allāh came and entered our house. My mother came to me while I was playing in a swing … she took some water and rubbed my face and head with it. Then she took me into the house. And then my breathing returned to normal. The Messenger of Allāh was sitting on his bed and he had the men and women of the Anṣār with him. She seated me in his lap, and then said: These are you kinfolk, O Messenger of Allāh. May Allāh bless them. The men and women leaped, and the Messenger of Allāh consummated the marriage with me in our house when I was a girl of nine years of age.”

The same book and the same section:
3683 Narrated ʿUbayd b. Ismāʿīl: Usāma told us, on the authority of Hishām, on the authority of his father, that Khadīja died three years before the Prophet departed to Medīna. He stayed there for two years or so and then he married ʿĀʾisha when she was a girl of six years of age, and he consummated the marriage when she was nine years old.
Comment:
How heartless you are, O Prophet of Allāh, to take away a child who was playing on a swing in order to have sex with her, and thus open the gates of hell for girls of your own nation through this behavior! For the Koran says about you: There is certainly a good exemplar for you in the Messenger of Allāh. (Al-Aḥzāb 33: 21).
In the context of the story, ʿĀʾisha was the same age of this innocent little girl: My mother came to me while I was playing in a swing along with my playmates. 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 returned to normal, she took some water and rubbed my face and head with it. Then she took me into the house and seated me in his lap.

As usual, the Messenger of Allāh claims that the reason for his marriage to ʿĀʾisha is a vision that came to him as he slept (and, as we all know, the visions of the prophets are inspired). A man (in Ṣaḥīḥ Muslim an angel) came to him when he was asleep and told him, “This is your wife.” And behold, there was ʿĀʾisha.
Ṣaḥīḥ Al-Bukhārī »Book of interpretation» Section on women revealed in a dream:
6609 Narrated ʿUbayd b. Ismāʿīl: Abū Usāma told us, on the authority of Hishām, on the authority of his father, on the authority of ʿĀʾisha, may Allāh be pleased with her: She said, “The Prophet said to her, “You have been shown to me twice in my dream. I saw you pictured on a piece of silk and someone said (to me). ‘This is your wife.’ When I uncovered the piece of silk, I saw that it was you. I said, ‘If this is from Allāh, it will be done.

 

Commentary of Fatḥ Al-Bārī:
The tradition of ʿĀʾisha with regard to the Prophet, peace be upon him, seeing her in a dream before he married her, is mentioned in both sections “Section on women revealed in a dream” and the one that follows it, i.e., “Section on silk clothes in a dream.” The first chain of transmitters is on the authority of Abū Usāma, while the second is via Abū Muʿāwiya; both are on the authority of Hishām, who is the son of ʿUrwah b. al-Zubayr, on the authority of his father, on the authority of ʿĀʾisha herself. It was narrated by Muslim after the same fashion. … And the angel mentioned is Jibrīl.
Comment:
The same traditional method followed by the Prophet to justify his atrocities.
This man is not the Prophet nor is the girl ʿĀʾisha; it is rather a picture of a Muslim man who imitated the Prophet and married this innocent child, with an age difference between them close to that between the Prophet and ʿĀʾisha. This picture may illustrate to you the catastrophic way in which the Prophet treated ʿĀʾisha, thus exposing millions of underage girls to child marriage (rather child rape) to this day.

 

 

C) Child marriage from Ṣaḥīḥ Muslim:
ʿĀʾisha realized, out of her own experience of forced marriage and rape by the Messenger of Allāh, being a little girl of nine years, that Allāh is nothing but the whims of the Prophet. In reply to those who claim that ʿĀʾisha was not a child, but a mature (or adult) woman, we will quote what Ṣaḥīḥ Muslim wrote about ʿĀʾisha when her mother took her from the swing to the Messenger’s lap:

Ṣaḥīḥ Muslim »Book of Marriage» Section on fathers marrying off their minor virgin daughters:
1422 Narrated Abū Kurayb and Muḥammad b. Al-ʿAlāʾ: Narrated Abū Usāma: Narrated Abū Bakr b. Abī Shayba: I found in my book on the authority of Abū Usāma, on the authority of Hishām, on the authority of his father, on the authority of ʿĀʾisha, that she said: The Messenger of Allāh, peace be upon him, married me when I was six years old, and he consummated the marriage with me when I was at the age of nine. She further said: We went to Medīna and I had an attack of fever for a month, and my hair had come down to the earlobes. Umm Rūmān (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 Anṣār. They all blessed me and wished me good luck and said: May it be a good omen. She (my mother) handed me to over to them. They washed my head and groomed me and nothing frightened me. The Messenger of Allāh, peace be upon him, came there in the morning, and I was handed over to him.

Explanation:
In another version: “He married her when she was a girl of seven years of age.” This clearly proves the legality of a father marrying off his minor daughter without her consent; because she has no consent to give. All Muslims are unanimous that it is permissible for a father to marry off his minor, virgin daughter on the basis of this tradition. And when she reaches the age of majority she is not at liberty to dissolve the marriage [contract] according to Mālik, Shāfiʿī and the rest of the scholars of the Ḥijāz. The people of Iraq, however, maintain that she is at liberty to dissolve it when she reaches adulthood.
… Mālik, Shāfiʿī and Abū Ḥanīfa maintain: The criterion here is whether she can bear sexual intercourse or not. This varies from one girl to another and cannot be judged according to age. This is the correct ruling. There is no limitation in ʿĀʾisha’s tradition; there is neither prevention from doing so in the case of someone who can bear it before the age of nine, nor authorization in the case of someone who cannot bear it after reaching the age of nine. … As to her saying in one version: “He married me when I was a girl of seven years of age,” and in most versions: “a girl of six years of age,” one can combine both and infer that she was six years old and a fraction.
And as to her saying: “Um Rūmān, came to me while I was playing in a swing,” Um Rūmān was ʿĀʾisha’s mother.
Comment:
How heartless you are, O Prophet of Allāh, to take away a child who was playing on a swing in order to have sex with her, and thus open the gates of hell for girls of your own nation through this behavior! For the Koran says about you: “There is certainly a good exemplar for you in the Messenger of Allāh.” (Al-Aḥzāb 33: 21).

As usual, the Messenger of Allāh claims that the reason for his marriage to ʿĀʾisha is a vision that came to him as he slept (and, as we all know, the visions of the prophets are inspired). A man (in Ṣaḥīḥ Muslim an angel) came to him when he was asleep and told him, “This is your wife.” And behold, there was ʿĀʾisha.

This was mentioned in Ṣaḥīḥ Al-Bukhārī »Book of interpretation» Section on women revealed in a dream:
It was also mentioned in Ṣaḥīḥ Muslim» Book of Virtues of the Companions » Section on of the virtue of ʿĀʾisha, may Allāh be pleased with them both:
Authentic Ḥadīth # 2438: Narrated Khalaf b. Hishām … Hishām on the authority of his father on the authority of ʿĀʾisha, that she said that the Messenger of Allāh, peace be upon him, has said: I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: Here is your wife, and when I removed (the cloth) from your face, lo, it was yourself, so I said: If this is from Allāh, let Him carry it out. Ibn Idrīs, Abū Kurayb and Abū Usāma reported it all on the authority of Hishām with the same chain of transmitters.
Explanation of Imām An-Nawawī:
The Prophet’s statement, may peace be upon him, “an angel brought you to me in a silk cloth (surqa min ḥarīr),” … means strips of white silk cloth.

Comment:
The same usual method is followed by the Prophet to justify his scandals.

 

 

D) Evidence from Sunnah and Fiqh (jurisprudence):
Kitāb Al-Umm, by Ash-Shāfiʿī (jurisprudence) »miscellaneous sections on marriage, divorce and other topics» related to parents marrying off their daughters: (Shāfiʿī is one of the four imāms, i.e., religious scholars, whose scholarship was unanimously accepted by all Sunni Muslims.)
Ash-Shāfiʿī said … on the authority of Hishām b. ʿUrwa, on the authority of his father, on the authority of ʿĀʾisha, that ʿĀʾisha reported, “The Messenger of Allāh, peace be upon him, married me when I was six or seven years old, and he consummated the marriage with me when I was at the age of nine.” Shāfiʿī expressed some suspicion. Shāfiʿī said: “…the fact that Abū Bakr married ʿĀʾisha off to the Prophet when she was six years and that he consummated the marriage with her when she was at the age of nine indicates that the father is more entitled to [decide] for his daughter than she herself is; but if she, being a virgin, reached the age of majority, then she would be more entitled [to decide] for herself than he is. It seems to me that it should not be permitted [to marry her off] until she reaches the age of majority, when she can give her consent.”
The marriage of the Prophet Muḥammad, peace be upon him, with ʿĀʾisha, may Allāh be pleased with her, when she was a girl of six years of age, and his consummation of the marriage with her when she was a girl of nine years: In the two Ṣaḥīḥs, on the authority of ʿĀʾisha, she said, “The Prophet, peace be upon him, married me when I was a girl of six years of age, and consummated the marriage with me when I was nine years old.”
The consensus of opinion: It is unanimously agreed that it is legal to give a minor daughter in marriage, and that her father is the one to give her away. Ash-Shāfiʿī and others also made provision for the paternal grandfather.

Ibn Qudāma maintaned in Al-Mughnī:
It is permissible for a father to marry off his minor, virgin daughter.

Ibn Al-Munḏir stated:
All of the scholarly transmitters, whose narration is trustworthy, are unanimous that it is permissible for a father to marry off his minor, virgin daughter, as long as he gives her in marriage to a competent husband. He may marry her off against her will and without her consent.
According to the statement of Al-Baghawī in Fatḥ Al-Bārī: Scholars are agreed that it is permissible for parents to marry off their young daughters, even if they were in the cradle. However, it is not permissible for their husbands to consummate the marriage with them unless they are fit for sex and can bear [having sex with] men.

 

 

E) Evidence from the practices of the Companions:
The indications that prove, without any reservation, that early marriage was quite common among the Companions of the Prophet, are numerous. Early marriage was not restricted to the Prophet, peace be upon him, as some people may fancy; it is rather a general feature of his and of his nation. Below are a few references from Islamic history and Prophetic Ḥadīth:
1. Alī b. Ṭālib, may Allāh be pleased with him, married off his daughter Umm Kulthūm to ʿUmar b. Al-Khaṭṭab, may Allāh be pleased with him, as she was born to him before the death of the Prophet, peace be upon him. ʿUmar, may Allāh be pleased with him, married her when she was still a minor, not having reached [the age of majority] yet. Narrated by ʿAbdur-Razzāq in Al-Muṣannaf, and by Ibn Saʿd in Aṭ-Ṭabaqāt.
2. Narrated ʿUrwa b. Az-Zubayr: Az-Zubayr, may Allāh be pleased with him, married off his baby daughter as soon as she was born. This tradition was reported by Saʿīd b. Manṣūr in his Sunan, And by Ibn Abī Shayba in Al-Muṣannaf with an authentic chain of transmitters.

 

F) Evidence from video clips and Islamic websites:
Here we show a video clip of Sheikh Yāsir Burhamī (vice president of the Salafist Call and Muslim activist and preacher) asserting that Islam permitted marriage to minors from the age of 3 years on. “It is permissible to have sex with a minor as long as she can bear it,” says Sheikh Burhamī. He cites the Koranic verse we have mentioned above.
Video of several Sheikhs asserting that ʿĀʾisha’s mother took her away from the swing to the Prophet’s lap when she was six years old, that the Prophet had sex with her (i.e., raped her) when she was nine years old and that there is no specific age for having sexual intercourse as long as a minor can bear it:
Watch this full episode of child marriage, which was the inspiration for this topic. The episode includes a video clip of Sheikh Al-Ḥuwaynī

Koran made full sexual intercourse before the age of puberty lawful
Statistics show that 3000 Saudi girls under the age of 13 married older men with an age difference between them that exceeded 25 years. > Source: Arabiya news agency.
Here we show the reply of the largest Islamic website, which confirms the legality of early marriage before the age of puberty and presents evidence and arguments for the legality of early marriages:
Fatwa No. 34483 Website www.islamweb.net titled Evidence and Arguments for the Legality of Early Marriages.
فتوي رقم 34483 الموقع www.islamweb.net بعنوان لأدلة والبراهين على مشروعية الزواج المبكر.
Question: I was in the mosque and got into a verbal altercation with one of the lecturers, since he was calling on people to marry off their daughters as soon as possible, following the example of ʿĀʾisha, the Mother of the Faithful, even if they were 8-9 years old, for fear of falling into a lot of trouble. Now I have a daughter who is still at the early age of eight and I could not accept that. Am I right or wrong? I hope for clarification.
Answer: Praise be to Allāh, and prayer and peace be upon the Messenger of Allāh and upon his family and companions. Now to our topic:
What the lecturer mentioned is correct; the legitimacy of early marriages has been proven by the Holy Koran, Prophetic Sunnah, consensus, the practices of the Companions and by the practices of Muslims after them. It is substantiated by the interests of the Sharīʿa law:
Evidence from the Koran:
1. The verse in Sūrah Aṭ-Ṭalāq 65: 4: “As for those of your wives who have ceased having menses—[or] if you have any doubts [concerning its cause, whether it’s is age or something else]—their term [of waiting] and of those who have not yet had menses…
Allāh, to whom belongs all praise, made ʿidda [of three months of waiting] for those who have not menstruated yet, i.e., because they were too young, which necessarily implies that there was marriage, divorce and ʿidda. For ʿidda is only required after separation, and separation occurs only after marriage.
2. And Allāh says: “If you fear that you may not deal justly with the orphans, then marry [other] women that you like, two, three, or four.” [An-Nisāʾ 4: 3]. ʿĀʾisha, the mother of the Faithful, said in interpretation of this verse, when asked about it by her nephew ʿUrwa b. Az-Zubayr, “O my nephew, it is about a female orphan under the guardianship of her guardian who is inclined towards her because of her beauty and wealth, and likes to marry her with a dowry (mahr) less than what is given to women of her standard. So they (i.e. guardians) were forbidden to marry the orphans unless they paid them a full appropriate mahr (otherwise) they were ordered to marry other women instead of them.” Agreed upon.
Her statement, may Allāh be pleased with her, “and likes to marry her with a dowry (mahr) less than what is given to women of her standard. So they (i.e. guardians) were forbidden to marry the orphans unless they paid them a full appropriate mahr,” proves the legality of the marriage of a child, who has not reached the age of puberty yet, since there is no orphanhood after the age of puberty; orphanhood is rather before the age of puberty.
3. Allāh, to whom belongs all praise, says: “They seek your ruling concerning women. Say, ‘Allāh gives you a ruling concerning them and what is announced to you in the Book concerning girl orphans—whom you do not give what has been prescribed for them, and yet you desire to marry them.” [Sūrah An-Nisāʾ 4: 127].
Narrated ʿĀʾisha, the Mother of the Faithful: It is about the female orphan who is under the guardianship of a man with whom she shares her property and he does not want to marry her and dislikes that someone else should marry her, lest he should share the property with him, so he prevents her from marrying. So Allāh forbade such a guardian to do so (i.e., to prevent her from marrying). Agreed upon.
As to the evidence from the Prophetic Sunnah: What the lecturer mentioned about the marriage of the Prophet, peace be upon him, to ʿĀʾisha when she was a girl of six years, and consummated the marriage with her when she was a girl of nine years. The two Ṣaḥīḥs report about ʿĀʾisha that she said: The Messenger of Allāh, peace be upon him, married me when I was six years old, and he consummated the marriage with me when I was at the age of nine.
The consensus of opinion: It is unanimously agreed that it is legal to give a minor daughter in marriage, and that her father is the one to give her away. Ash-Shāfiʿī and others also made provision for the paternal grandfather.
Ibn Qudāma maintaned in Al-Mughnī: “It is unquestionably permissible for a father to marry off his minor, virgin daughter.” Ibn Al-Munḏir stated: “All of the scholarly transmitters, whose narration is trustworthy, are unanimous that it is permissible for a father to marry off his minor, virgin daughter, as long as he gives her in marriage to a competent husband. He may marry her off against her will and without her consent.”
According to the statement of Al-Baghawī in Fatḥ Al-Bārī, “Scholars are agreed that it is permissible for parents to marry off their young daughters, even if they were in the cradle. However, it is not permissible for their husbands to consummate the marriage with them unless they are fit for sex and can bear [having sex with] men.
As to the practices of the Companions:
The indications that prove, without any reservation, that early marriage was quite common among the Companions of the Prophet, are numerous. It was not restricted to the Prophet, peace be upon him, as some people may fancy; it is rahter a general feature of his and of his nation. Below are a few references from Islamic history and Prophetic Ḥadīth:
1. Alī b. Abī b. Abī Ṭālib, may Allāh be pleased with him, married off his daughter Umm Kulthūm to ʿUmar b. al-Khaṭṭab, may Allāh be pleased with him, as she was born to him before the death of the Prophet, peace be upon him. ʿUmar, may Allāh be pleased with him, married her when she was still a minor, not having reached [the age of majority] yet. Narrated by ʿAbdur-Razzāq in Al-Muṣannaf, and by Ibn Saʿd in Aṭ-Ṭabaqāt.
2. Narrated ʿUrwa b. Az-Zubayr: Az-Zubayr, may Allāh be pleased with him, married off his baby daughter as soon as she was born. This tradition was reported by Saʿīd b. Manṣūr in his Sunan, And by Ibn Abī Shayba in Al-Muṣannaf with authentic with an authentic chain of transmitters.
Shāfiʿī said in Kitāb Al-Umm: Several Companions of the Messenger of Allāh, peace be upon him, married off their minor daughters.
Moreover, the delay in marrying off girls in many Muslim countries is only a novelty. It is contrary to what Muslims practiced for many centuries, and is the result of westernization and the introduction of man-made laws. This led to a change in the perceptions and norms among large segments of society. It is not right at all to make the norms and tradition of a certain country our yardstick of measurement, thus annulling what has been proven by irrefutable evidence. Marrying off girls has been largely delayed till after the age of puberty in some Muslim countries, resulting in the spread of the unveiling [of women], immorality, and the emergence of deviation in morals and religion among young people, as well as emotional instability, all due to their loss of housing, affection, chastity and virtue. Delaying marriage also reduces the offspring of the nation, which is contrary to the command of the Messenger of Allāh, peace be upon him, and is opposed to the Prophet’s aspiration to boast with other nations and prophets about the large number of his nation.
But only God knows.

فهرس الأسلاميات

فهرس المسيحيات