MGA was married at a very young age, 12-13, his sons were also married off very young, in fact, in a farming economy, this is the norm. However, in the 21st century, this norm has been abandoned. In 1894, MGA confessed that Aisha (ra) was 9 years old at time of marriage. Many Muslims have argued that the norms of farming economies don’t need to be followed, in fact, almost all Muslim countries don’t allow anyone to be married under the age of 16 by 2017. Mirza Bashir Ahmad (a son of MGA) wrote (in 1920) that Aisha was 7 years old when she married Muhammad (Saw). This was also covered in the November-December edition of 1929 ROR. This is also related to the famous Sarda Act. The ROR of July-1932 argued that Aisha could not have been over the age of 9 at the time of marriage. The Sarda Act is mentioned by the 2nd Khalifa in the ROR of Dec-1932. The ROR of June-1938 has an essay on the age of Aisha and etc, no writer is given. The article argues that Aisha (ra) was 6-7 at the time of nikkah and explains how this is the unanimous view, it then argues that she was 12 at consummation.
However, Ahmadis have always been changing their position on many islamic issues, and then they lie about it. With the case of the Age of Aisha at marriage, we have the same situation. Since at least the 1950’s, Ahmadiyya sources have been telling us that Aisha was 19 when she got married to Muhammad (saw), however, previous Ahmadiyya sources argued that she was 12. When we present this info to ahmadis, they refuse to answer, then they cry persecution.
Nurul Quran, No.2, Ruhani Khazain, V.9, pp.377-378
“With reference to Hazrat ‘A’ishah’sra age on her wedding ceremony, it has been written that she was 9 years of age. Firstly, there is no evidence that the Holy Prophetsa stated this, nor had there been any revelation in regards to this. Nor is it substantiated from the Akbaar-e-Mutawaatirah, [Saying of the Prophet Muhammadsa reported by a large number of people] that she was certainly 9 years. It has only been taken from one narrator. The Arab people did not keep birth certificates because they were unlettered and in view of their circumstances, a difference of two or three years is normal. Even in our country, many illiterate people cannot tell the difference between a couple of years. Moreover, if hypothetically, we were even to accept this, after having calculated each and every day, that she was in fact 9 years old; even then no intelligent person could object – research doctors have come to agree upon that girls can attain maturity even at the age of 9; in fact, they can even have children at the age of 7. And doctors have proven this through major observations. Many hundreds have witnessed with their own eyes that in this country 9 year old girls have had children.””
______________________________________________________________________________________________Arya Dharam, Ruhani Khazain, v.10, p.64
“Hazrat ‘A’ishah being 9 years is only found among baseless statements. It is not proven by any Hadith or the Quran.
Simultaneously, the Khalifa II was also promoting polygamy as an Islamic rule that should be followed, while stating that monogamy is an exception.
He said that if girls will fall short in his country then they can come over from other countries!
— Outside TheBox (@alislamtribune) February 20, 2022
Anwar ul Uloom by Mirza Bashiruddin Mahmud Ahmad
“””Muslims do not need any laws which prohibit what has been allowed by the Shariat and Islam. Interference with what has been permitted is an extremely bad thing. One such thing is marriage in childhood which is becoming less and less customary. Marriage in childhood comes with certain conditions such as when the girl reaches an age of maturity she may refuse such a marriage. This was something that the prophet himself had practiced. Aisha’s Rukhsati (bride leaving her parents home) took place when she was 12 years old. Arabs used to mature earlier. Aisha had a special status. If she had been older she would not have spent much time with the prophet and we would not have the benefit of her insight and service to Islam. To stop something that the prophet permitted and practiced is an important issue. I (the author) say we should stop child marriage on a temporary basis until muslims stop taking advantage of this permission.
Governments should be told about the defects of these laws and what the dangers for Muslims are. If the governments say we should not interfere in such matters, then we can be assured and we can tolerate this.”””
Lecture of Mirza Bashir ud Din Mahmud Ahmad, at the 1929 Jalsa at Qadian entitled “Chund Ahem aur Zaroori Umoor
“””After this Huzoor said about the Sarda act some friends think of this as an attack on Shariah and some say that there is nothing dangerous in it. But I say that both are exaggerating or playing down. Whether they be the ones that say it is an attack on Islam and also those that say there is no problem. This is definitely not an attack on Islam, but it is also not correct that Islam is not endangered by it. Certainly it did not attack Islam but it did attack Muslims and it endangers several other aspects. Nobody can deny that marrying a weak and helpless prepubescent girl is very cruel and it makes her useless for the nation and Jamaat. No wise man would and can support it but there is a difference between Nikkah and consummation of the husband and wife. Consummation is not allowed in any case in prepubescence but we have to see if Nikkah is also not allowed or is it. It can be clearly gleaned from Islam that a woman does Nikkah after pubescence because Nikkah is connected to the consent of woman and man and if there is no pubescence then how can there be consent. Hence if it is said that prepubescent Nikkah is allowed even without any need then we would say that it falsifies the reason for Nikkah that Shariah established. The purpose of Nikkah is that man and woman promise to merge with each other and this promise cannot be made in prepubescence. But there is no doubt that in some conditions prepubescent Nikkah becomes a need. For example there is a man whose wife dies and the second wife has young adult sons and he does not like to transfer custodianship [Wali who gives off the girl for marriage] of step sisters to their step brothers and he also doesn’t want to show as if there are schisms in his home. He can do nikkah of a prepubescent girl. But Shariah has allowed that girl that if she doesn’t like the suitor then she can deny him after achieving puberty in this way it’ll only be a so-called Nikkah of a prepubescent. In several conditions this very prepubescent Nikkah is preferred. I also get several such letters that my mother and father did my Nikkah with a certain person and I like him but other relatives want to end that relation. Similarly several other such scenarios are possible where marriage at a small age might be beneficial but these are rare. However, it is necessary that prepubescent marriage is allowed. But these necessities can also be sacrificed and Sharia has allowed that if a good thing is abused then it can be restricted. It is mentioned in Hadeeth that during the time of Hazrat Umar RA people used to give three Talaq together and then got back together. Hazrat Umar RA said that this is jest with Shariat. Now if somebody gives three Talaq together then he can’t get back together. So it is allowed that if a good thing is being abused it can be stopped, but Muslims take this decision themselves. Others don’t have the right to restrict because if they intrude here then it will impact other issues as well. For example Muslims are allowed to slaughter cows. It is possible that Hindus pass a law against that. Similarly divorce is allowed, polygamy is allowed, people of other religion can pass laws against these too but no Muslim would tolerate intrusion in these matters. Due to these reasons intrusion [of law via the Sarda Act] on prepubescent marriage is dangerous. But the solution for that is not what some people have said to marry off 10 year old girls. This is damaging yourselves. After this Huzoor [KM2] proved that Muslims don’t need this law because child marriages are very rare in them and also decreasing day by day. Then Huzoor explained that there are some allowances in Sharia that are not corollary but a central part of Sharia and has said that if you do this then this is ordered while discussing things allowed in Islam Intrusion in these matters is very bad. Childhood marriage is also amongst these things. Shariat has allowed it and there are some orders about it that after becoming pubescent the girl can deny such a marriage if she wants. Then a type of such allowance is the one on which Rasool Kareem [Muhammad] SAW acted and childhood marriage is exactly such an allowance on which Rasool Kareem SAW acted. That is, he married Hazrat Ayesha RA in her childhood and in the age of 12 she was sent to his home. It is correct that Arab’s become pubescent early and it is also correct that Hazrat Ayesha RA had superior [physical?] powers but her age was just 12 when she came to Rasool Kareem SAW’s home. Now if because of her age marriage was stalled so that she can be 17, 18 then she would have enjoyed the company of Rasool Kareem SAW for only one year and a lot of discussions about religion would have remained incomplete. But the time she got she was able to serve religion a lot. This is why it was necessary that God got her in Rasool Kareem SAW’s company at such a time that she can be beneficial to the world. This is why [God] made her pubescent soon. So completely banning the thing that Rasool Kareem SAW practiced and declared correct is a huge occurence. I say on this issue that stop childhood marriage but temporarily, as long as Musilms are abusing this right, don’t forbid it indefinitely. For this the way to go about is to tell the government about the problems with this law and the dangers that Muslims face. If the government agrees that it won’t intrude in such matters in the future then we can be satisfied and we can tolerate this.”””
_____________________________________________________________________________________________Links and related Essays
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