Seerah 090 – The Prophet’s Marriage to Aisha

You're listening to Calum Institute's podcast series. See the life of the Prophet by sheer Abdul Nasir zhongda visit us on the web at Calum Institute dot o RG or find us on [email protected] slash Calum Institute. Similac will handle salatu salam ala rasulillah who Allah Allah He was the head marine

shala continuing with our series on the life of the Prophet sallallahu alayhi wa sallam, a sirata number we had the prophetic biography.

In the last session, we talked about some of the events that began to unfold during the about the six to eight month period. After the profits a lot he sums arrival in Almudena to munawwara. Now what we've talked about over the last number of sessions is the fact that the first six months of the Prophet sallallahu alayhi wa sallam residents in the city of Medina,

was heavily invested by the prophet sallallahu alayhi wa sallam, into developing and solidifying and stabilizing this new young, blossoming community, from the construction of the masjid to building even homes for his own family, to the establishment of the bonds of brotherhood, drawing a charter for the city of Medina basic rules, regulations, politics, you know, executing certain treaties and agreements with the other communities like the Jewish tribes, in and around Medina, and so on and so forth. There were some initial deaths, there were some initial births, there were some initial marriages, all of this was basically going on in a community was really becoming established. What

we talked about in the last session was, however, that about six to eight months after the Prophet sallallahu alayhi wa sallam arrives in Medina, now he turns his attention to dealing with the, you know, what we would typically call the Foreign Affairs, international relations. And that was, well, now we have this Muslim community here in Medina. But what do we do about its relationships with, you know, the other tribes or the other people, the other cities, and key amongst them, of course, was Makkah, and the price. And so the Prophet sallallahu, Alayhi, wasallam realized, and I talked about this at length, last time, that there were some initial scouts, there was also some spying

that was going on, there were some people that were coming and going. So the prophets, a lot of them started sending out contingencies, he started sending out, you know, groups of people, campaigns and expeditions. And their, their purpose was a couple of things. Number one was to scout the area number two was to establish the presence of the Muslims there, and somewhat of some sanctity

of the Muslim community as well. And thirdly, and finally, they did actually have some very basic, it didn't become military, but some basic confrontation with certain groups of the operation were in the area. And those were very also interesting incidents where you have 20 3040 Muslims, and you have 200 300, you know, Quraysh, with Abu Jamal and Abu sufian, and the leaders of the community that were in these groups. And so they had these little bit of, you know, face offs and little bit of situations. And this is basically what transpired at this point. What we're going to be talking about going forward is in sha Allah from next week on forward, we're going to talk about the second

year of the profits a lot he said his residence in the city of Medina what we islamically oftentimes referred to as the second year of his law, we'll be talking about the second year of his law. The second year of his right is very interesting, and it's very important and very key in the sense that this is where some of the major military expeditions took place. The Prophet sallallahu alayhi wasallam himself, participated and traveled outside of Medina a few times and actually established treaties and alliances with some of the Bedouin tribes, the out of the Bedouin tribes that lived outside of Medina, therefore, again fortifying Medina and the Muslim community. And that would

eventually lead to the Battle of Baghdad, which we'll be talking about in sha Allah over the next couple of sessions. What I'm going to talk about today is going to seem like a little bit of change of pace, because we've been focusing on the building of the community. We've really been talking about it from, I guess, you can say, a more strategic perspective. You know, the establishment of the than the building of the masjid, the establishment of the congregational prayer, the turning of the pillar, we've talked about all these things, and how the prophets a lot of them really built a community now we're talking about how we solidified and protected the community through even some

military means if necessary.

What we're going to talk about today is going to seem a little bit off that track but it is a very

what's what's in

thing is that historically speaking, this hasn't been a huge issue. But contemporarily it's become a very, very huge issue. It's one of the key questions that is asked, every time you engage, or you have a discussion with Muslims and non Muslims, even Muslims when you talk to them about the prophets, a lobby sermon about the life of the prophets a lot. So this is one of the first questions you'll be asked and one of the key questions you're asked. And so because there is so much confusion, it does want addressing properly and and with some amount of detail. However, I do want to still emphasize that historically speaking, classically, traditionally speaking, this is not

really a big issue. Towards the end of the first year of the profits, a lot of assumes residents here in Medina, the Prophet sallallahu alayhi wa sallam basically moved in with one of his with his new wife, Chateau de Allahu taala. All right, and this is typically what's called in the Arabic language albena will be Hmm. He moved in with his wife. So a lot of times it's, you know, translated as he consummated the marriage, which again, has a specific connotation that isn't necessary, but basically, he moved in with his wife. Now I'm going to go back a little bit real quickly to refresh mine and everyone else's memory, the Prophet sallallahu alayhi wa sallam about this time that we're

talking about, I would say probably about three, almost three and a half years prior to this. The prophets a lot SLM had suffered the loss of his wife, his wife of over 25 years a mother of his children Khadija rodya laquanda about maybe about a year and a half after the passing of Khadija, the Allahu taala and her, some say up to two years after her passing before shortly before he migrated from Mecca to Medina. He was approached by Hola, radi Allahu taala. On her she was the wife of Othman and mother owned and she basically told the Prophet sallallahu alayhi wa sallam that

why don't you get married? That now the prophets a lot decent for at least a year and a half has been the single father. Right? His eldest daughter, Zainab is married. And his. His second eldest daughter is also married omocha film she's a wife of mine, but not fun. And they're living in Hubei, China bch Africa. They've migrated there with the group of Muslims. He's got two daughters still under his roof. Rukia radi Allahu taala Anna and Fatima radi Allahu taala Anna, and especially Fatima, the Allahu taala is still very young. She's in her teens. So she's very young. And the prophets a lot of Islam is basically running his home, along with being a messenger and a prophet

and running his community and to looking after his people. He's also running his home by himself. He's a single father, and he's taking care of his home himself all by himself. And so now one of the community members hola comes to him and says, Why don't you get married? Oh, messenger of Allah. And the prophets a lot he sent him says, Okay, do you have any particular suggestions? And she says, Yes, I have two suggestions. And the first suggestion she offers is sewed up into sama, radi Allahu taala on her and we talked about her marriage to the prophets a lot. He said them. And the second

prospect or proposal that I have, is I shoved into the bucket. rotting Allahu taala and Omar, the daughter of your very, very close friend on Abu Bakar his daughter, Chateau de la Juana.

The prophets, a lot of them tells her Okay, go ahead and you know,

present this same proposal to them.

And so we talked about how hola goes to the home of Abu Bakar radi Allahu taala and who

and Omar Omar who is a mother of eyeshadow, the Allahu taala on her and presents his proposal to a Moodle manual Moodle, man says, Well, I have to wait for Abu Bakar will record on the Allahu taala who comes home? They here's the proposal, they're of course very excited by it. He had the question that I'm like a brother to the prophets a lot he said him and the prophet SAW some oftentimes used to refer to Abu Bakar as and I see you are my brother. So he was confused that does that mean that establishes some type of actual brotherhood rule be impermissible to to marry like my daughter, she would be your niece. So the prophets a lot of them clarified that no anti de Phil Islam, anti sci fi

man, you're my brother in terms of faith in Islam and the man but not a biological brother to me. And so they once they figured that out, they basically went ahead with the proposal, and the nigga the contract the Kitab was conducted. All right, and now but at this point in time, shout out the Allahu taala Anna remains in her home with her family. And about three years after that, about a year after migrating to Medina, now they decide, they decided it's time for her to move in and begin living with the Prophet sallallahu alayhi wa sallam, and basically, a shout out the Allahu taala on her talks about this incident. This this this event

Where she says that, you know, they basically the time came, and the home was prepared and everything, all the arrangements were made. And I at that point in time moved in with the Prophet sallallahu alayhi wa sallam, and pretty much to at the at the expensive oversimplification, that was that, and they began their life together. However, we know any Muslim knows, when talking about this particular topic that it really isn't quite that simple

due to a lot of the discussions that have happened at our particular time. So the discussion basically arises based on the age of shadow, the Allahu taala. And how old was the shadow the Allahu taala, and how, at the time both of her marriage, then he got the contract. And then subsequently, how old was she when she moved in with the prophets a lot a selam. The hadith of Bokhari which is authenticated, of course, the authentic universally, you know, sound narration of behati Sahaba hottie, by the words of Chateau de Allahu taala. On her herself. She says that I was six years old, when the contract when the goc was conducted. And I was nine at the time that I began to live with

the Prophet sallallahu alayhi wasallam. And so, again, anybody who lives in our modern day culture can see that this is where the conversation arises from. This is where the question arises that, how do we exactly understand that? And how do we reconcile that? And how do we make sense of that? So there's a couple of things I'd like to explain. First and foremost, just for the sake of, you know, academic integrity, if you will, there are two opinions on the issue. There are two opinions on the issue. The first opinion the one that I've stated with you that is in the hadith of Bokhari by the testament of our shadow, the Allahu taala. And her herself, was that she was six at the time of the

Ninja, and nine at the time when she began to live in the home of the Prophet sallallahu alayhi wasallam. And that was generally the opinion and the position of the scholars of the oma and the historians, for I would venture to say 11, almost 1200 years, there is a second school of thought, which is a minority position, a minority opinion, I found it, I was hard pressed to find any classical scholar that held this particular position, but more contemporarily, when I say contemporarily, I mean up to about 150 to 100 years ago, this opinion was held by a minority of historians and academics. And that is that I shadowed the Allahu taala, on how I was probably was

more likely closer to the age of 12, at the time of the contract, and then she was closer to the age of 15, or 1612, or 13, at the time of the ntaganda contract and 15 or 16 years old, at the time, she began to live with the profits, a lot of them, and some have even taken it as far as saying she was 15 at the time of the contract, and 18 at the time, she moved in with the profits, a lot of them, but that other opinion is pretty much based on conjecture. There's really not a lot to go on in regards to that. The other position where I'm saying that she is probably about 12 or 13 years old at the time, and then the guy and about 15 or 16 years old at the time where she begins to live in

the home of the prophets a lot he sent him that opinion in position is in clear contradiction with the hadith of Bahati where I shadowed the Allahu taala Hannah herself says I was six and nine. It's in clear contradiction with that. But the way they go about explaining it is that they say there's another Hadith and Bahati. There's another Hadith in Bukhari, where I shadowed the Allahu taala on her. She says that, from the earliest time that I can remember she says from the earliest time that I can remember

that my both parents, both my parents, Rebecca, no middleman. Both my parents were Muslim. My my earliest memory of them, is them being Muslim, and then she specifically talks about the migration of the Muslims from Mecca to Abyssinia. She says I remember my parents being Muslim, and I remember the migration from Makkah to Abyssinia.

So when you when you piece that now you do have a question that arises. See the migration from Mecca to Abba Sr. Habesha happened at the latest in the early part of the fifth year of prophethood. The early part of the fifth year of beer I thought of number one.

Now, the hits at all occurs in year 13.

So eight years. Now, if you now hear there's a little bit of a an assumption. Now, if she says that I remember that migration,

and from that earliest memory that I have. Now, over here, there's a little bit of conjecture, they say, it's easy to assume she was three, four or five years old. She has an actual memory of it, she has recollection of it, she has awareness, cognizance, like understanding of what actually happened, that there was a migration of Muslims from Makkah to Abbey senior. So if you base our off the fact that she was four or five years old, plus eight years towards the tour towards the higit, all right, then even at the time of the hits, and all that puts her at the age of like 1314 years old, and then you add in another year, that puts her at the age of 15. So that's where they're getting this

number, that at the time of her new guy, she was 12 or 13 years old. And at the time, when she began to live with the profits loves him, she was 15 or 16 years old. That's what this particular opinion is based off of. Now, I'm willing to admit that it's not completely and so now how do they explain that other narration, where she's saying that I was six and nine, I was six and nine. So they basically say that is her saying it herself. And they, now this is where it starts to kind of fall apart. And they say, well, they weren't particularly keen on keeping track of numbers and ages. And you know, Omar, and like ages and numbers and whatnot. So based off of that, that's just her own

personal conjecture, that was probably something like six or nine years old, when this transpired. And that's how they because it's her own testimony. So that's how they go about and justifying that. But as you can already see, it's in clear contradiction with a very clear narration. And that's exactly why the majority of the scholars affirmed the narration of eyeshadow, the logo on her that she was six at the time of the contract mine at the time, when she began to live in the home of the prophets a lot he said them, and that is even till today, even after this other opinion, has gained a little bit more traction, if you will, obviously, because it helps to kind of answer some of the

criticisms towards you know, the life of the Prophet sallallahu sallam. Even though this opinion is there, the majority of classically and traditionally trained scholars are still of the opinion, that is the narration of eyeshadow, the Allahu taala on her that she was six at the time of the contract and nine at the time, when she began to live in the home of the prophets a lot a seller. And so that's basically the issue. And that was her age at this particular time. Now, let's talk about what that brings about, or what that brings to the table. What that basically puts on the table is now today based on our cultural context, and our societal norms. We have this question that arises that

how can you explain this? How can you justify this? How can you validate this marrying somebody that young? How is that even possible? So to understand this issue, I'm going to talk about a number of different items to kind of clear some create some clarity in regards to the issue. First and foremost, let's talk about it from a purely like Islamic legal fic. And I would even say, you know,

biological perspective,

because that's basically what the *tier looks at. The Shin er takes basic biology into consideration when coming up with a ruling in this issue. And that is the issue that marriage is permissible is legal, is allowed when somebody reaches or attains the age of adulthood,

the age of adulthood. And that is not an arbitrary number. Whereas today, we have in some countries, that would be 15, someplace, it'd be 16 1718 1921, etc, etc. That is just an arbitrary number that is basically set up based off of their own experiences or their own cultural societal norms. But it's an arbitrary number, it has no real significance in terms of, you know, biology or any other type of you know, human reality. It's just an arbitrary number. But if we take into consideration what is the universal what, what is something that actually has some substance to it, and that is reaching the age of adulthood, puberty and maturity. And there's even, there's even an interesting,

fascinating discussion about the fact that classically speaking majority of the very civilized

nations and peoples that came before us, the great civilizations that came before us, they basically had an understanding that there is childhood, and then there's adulthood, you transition from childhood into adulthood. We don't have that we have childhood adolescence.

And then adulthood, adolescence, like the teenage years, and then you enter into adulthood. This is an idea that is a very, very modern phenomenon. And this idea was not classically traditionally historically held. And I'm not talking about Muslims, I'm talking about human civilization, you had childhood and you had adulthood. And so and on top of that, even today, this is the case. But basically, again, this is just basic biology and anthropology, that at different places at different times in different amongst different ethnicities, different weather, different atmosphere, different conditions, different circumstances, the onset of that adulthood or puberty, maturity, physical

maturity also differs from place to place, from people to people from nation to nation. All right, and so nine or 10, was very common, and was the general norm in that particular society. And in that particular culture, and there, there's tons of literature that documents in fact, even from anonymous in perspective, so I shout out the Allahu taala, and how was into the age of what we would call maturity and adulthood at this particular time. So that's the first thing. So the first and foremost thing is to explain the marriage. And that is that she was of that physical, physically mature age, to be able to bear children, which was a basic marker of maturity and adulthood.

Secondly, speaking, is now let's talk about the cultural implications or the cultural understanding of marriage to someone at that particular age. We obviously understand that in our culture, globally, even speaking, though, well, we shouldn't that's even part of the,

I guess you can say American.

Well, what's it What's it called? There's the

there's an interesting word, but uh, even even that's part of the American entitlement or, you know, how we just project, you know, our culture onto other people, even globally, it's not the case, in our culture. And in many other parts of the world, there's this general understanding that marriage to somebody that young, is considered extremely abnormal, and even problematic. But what we have to basically do is we have to take a look through history, to understand whether or not that was always the case. Right? Basic practices within anthropology, talk about the fact that when you analyze when you understand when you inspect, when you look at another culture, another society and other

civilization, an important part of the process, I was actually in Boston last month, and I was talking to

a sister over there who's doing your PhD in anthropology. And she was explaining this, I asked her these questions, she was explaining this process to me. And she was explained that it's a very important part

of the process, that you'll be able to separate yourself from whatever cultural biases or prejudices that you may have, that come from your own experience or your own culture, and make sure that you're not you do not impose them, you do not impose them upon the culture, the civilization, or the society that you are looking at, that you are studying, that you are trying to understand. Because otherwise you're not understanding you're judging, there's a big difference between the two. So when we take a very objective look, and we don't even have to look at Arabian society 400 1400 years ago, you can actually look at most civilizations up to probably about 100 years ago. And it was very

commonplace, it was not seen as problematic. And that's just the fact of the matter. Right? When somebody says, Yeah, but it's not right. Well, what you're saying what you what you have to understand is that that's not an academically viable statement. Right? You can say that in your culture. It's something that is not practice, and that's completely fine. And every society and civilization has that right.

To so to the point to the extent that it 50 years from now, or 100 years from now, in this very society, if it becomes completely abnormal for somebody to be married before the age of 40.

They very well will look back at us getting married in our 20s and say that they were animals.

They were animals, they were barbarians. They were wild animals. They actually got married in their 20s. Can you believe that?

And especially with the rate of maturity that we have in our society, that probably will end up being the case. All right, you got a 25 year old who plays Call of Duty instead of going to work. That's a very, very, very plausible scenario. Right? And so that's that's very likely the case. And if we were in

That room and in that conversation 100 200 years from now, where they consider getting married under the age of 40 is like barbarian, and preposterous, barbaric and preposterous, and ridiculous and backward and animalistic? How would we go about defending ourselves in that conversation? who say, wait a second, wait a second, hold on, you can do what you like. But you can't pass that type of judgment on us.

And so that is something that you have to embrace when engaging in this type of a conversation. And this is an approach from my perspective, go talk to a professor of anthropology,

if you think my sole agenda and motivation is to defend my religion, which it actually is, and I'm not going to shy away from that fact. Right? But so be it. If you don't take my word for it. You don't trust me, you have every right to do that. It's a free country, brother. Right? So go talk to a professor of anthropology and ask him ask her about these types of things. That's what I did. I sat down with a professor, a PhD in anthropology and just objectively asked, how do you go about an understanding what seems to be a to us what seems to us to be as an abnormal as a very bizarre practice 1000 years ago, 500 years ago, 3000 years ago, how do you go about and understanding that,

and these are their soon?

These are their principles, by means of which that they understand this scenario. And that's why it's also very fascinating. So now, let me let me kind of establish this particular point. So because right now what I'm saying is that, if this is something that was practiced, that was normal, then it can be objectionable today, as a practice today. But you can't reach back 1400 years ago in history, and say that is a legitimate because today, we wouldn't do it.

Right? 1500 years ago, there's a lot of things that they didn't do that we do today

that are even more animalistic and barbaric and bizarre to them.

Right? If they, I mean, I'll use something very benign. That is actually very, very thought provoking. If you think about it,

they would never drink soda 1500 years ago,

like they would they would see that as like a death cocktail. Right? That that's like suicide, like, somebody's popping, okay? You're on a suicide mission? Like No, no. Are you trying to kill yourself now? If they saw like food sitting in a box inside of a home for a month, and then you pop it open and you eat it? Oh, no, you're, you're going to die. Right? But that's a practice that we have just to use a very benign example. All right. And so that's, that's something very important that has to be understood about this particular situation. So now let's take a look about how it was viewed and how it was understood. Historically. Hold on Hola. radi Allahu taala and her a woman is the one who

makes this proposal and suggestion and does not find it problematic. Then the guy, Abubakar, no mama, the parents should not find it problematic. Okay, again, I'm gonna I'm gonna play it from the critic side. Somebody could say well, these are all followers. These are all Muslims. They were all brainwashed by Muhammad sallallahu alayhi wasallam when I had the belief from Allah either Bella, right, somebody could make that criticism argument. Okay, but this nigga takes place in Mecca,

where the Muslims are an extremely small oppressed minority. And understand that there are chock full of narrations, the history books are full, we've been talking about it. In this very dose, I go back and listen to the podcast, right? All 7580 hours of it listened to it. They criticized everything about the profits a lot. So everything and anything that they could find, because he was he was challenging that society. He was challenging their beliefs. There's their their, their their very way of life and living. He was challenging everything at that time. So they were on the offensive. They were not only on the defensive, they were on the offensive, and they criticize

everything they possibly could about him. Everything from the way he walked the way he talked the way he dressed the way he conducted himself. Every single word that word that came out of his mouth was put under a microscope and they explored Is this something we can scrutinize Is this something we can exploit against him.

This is what they lived for. This is what they lived for. Now, the Prophet sallallahu alayhi wa sallam has this contract nigga without a shadow of the Allahu taala and at the age of six with the consenting adult consent of her parents, and then the she moves into the home of the prophets, a lot of them at the age of nine.

Now if there was

Anything

like from from a modern day perspective, there was anything you could take

to this credit, this man that you so categorically disagree with

that you have spent the last 1315 years 14 years fighting an opposing, there was anything you could take to discredit him, you would figure from our perspective, this is it. We got him.

We cornered him now. We got him now. And there was zero criticism of this.

Now within the Muslim community, not even outside of the Muslim community.

Okay, let's fast forward.

Throughout the first 1200 years after the life of the prophets, a lot of them not even Muslim academics. Let's look at non Muslim academics, who have talked about the life of the prophets, a lot of them they have analyzed the life of the Prophet sallallahu sallam, they have discussed the life of the Prophet Mohammed Salah, he said them at length as non Muslims, as academics, they've gone through it.

And there's not a single criticism you can find in any of the words that have been authored by non Muslim scholars or academics.

So much so and this is really, for me personally, this is really something very fascinating, this criticism about the prophets a lot of marriage to shadow, the Allahu taala. And her and her age is not levied. This criticism is not brought forth by any academic even today.

There's no academic criticism of this issue.

It's basically from

it's, it's like an internet crack criticism.

It's an internet issue. It's something you find in the cheap, you know, evangelical publications, is something you find on blogs, something you find on YouTube, like YouTube, you know, vloggers very interesting people that have their interesting videos. Right? This is these are the criticisms that you find in these places.

But where is there a reputable academic, a professor of history,

sociology, anthropology, who is sitting down and making an academic argument in case about this particular issue,

you will find it.

And you know, what's very fascinating, the reason why you won't find it.

Because they know based on their own education and their credentials, and their qualifications in the science, that they are an expert within their school. They understand that this is not a valid criticism.

This is not a valid criticism

at all.

And so that's a little that's, that's basically a major, major issue that needs to be understood about this particular issue. Lastly, and finally, and I don't like to get into this third one, because that's more of like, you point the finger at me, and I'll point the finger back at you. Because this is an intellectual argument. And intellectually, academically, there's really, it's not even a legitimate conversation. Because it just doesn't stand up to any type of academic or intellectual rigor standard. It does not. But to just talk about it from a historical perspective, based off of a lot of research within certain academic institutions like Oxford and Cambridge and

some of these other institutions, their historical narrative, and even some Jewish scholars are of this particular position opinion as well. And even some Christian scholars classically have held this opinion that married the mother of Jesus was about 13 or 14 years old at the time she gave birth to Jesus.

And the man that she was betrothed to Mary Joseph, the carpenter, that's their narrative, not ours. That's their narrative, the man that she was betrothed to marry, and that would basically be the Kitab. Then he got the contract. Right, but it was not consummated, she did not begin to live with him. That, again, the historical narrative is that he was over the age of 30.

And so that's the Nativity story. That's the biblical story. That's where the entire religion is what it's based upon. And again, you can just you you, I mean, the internet's there not only for bad things, but sometimes for good things as well. The internet's there as well go about and research at the age of consent, up to 3040 5060 years ago, in most of quote unquote, the western civilized world was 12 1314. That was the age of consent in most places. And it was very commonplace here, right here in the south, up to 50 6070 years ago, their short term

Memory loss, a lot of times, it was very commonplace within deeply religious communities, family oriented communities, where it was very commonplace for some for a man at the age of 30, to be marrying someone at the age of 14.

And that was commonplace. Now let's kind of fast forward to our cultural dynamic and norm, and societal norms. And let's talk about it from this perspective, in our culture in our society, it is not normal, to marry somebody that young.

And again, like I said, that is something that is completely legitimate.

Every group of people as long as again, from an Islamic perspective, as long as it's not in contradiction with the laws that Allah has put in place, we did not contradict the Quran, or the Sunnah of the prophets a lot ism, every people have a complete license to practice whatever culture suits them.

So if there are people in the place that decide that they marry after 14, then that's their culture.

And they have every right to their culture.

There might be criticisms about whether or not that's a productive practice. But my point is, you cannot deem that a legitimate. Similarly, if the culture shifted back to a place where people started marrying at the age of 12 1314, at the onset of puberty, that would be a legitimate practice, and there'd be no criticism of that, again, you can talk about the productivity of it,

the efficiency of it, the benefit the benefit in it.

But nevertheless, it'd be a legitimate practice. So in our culture, in our cultural norms in our society, in our culture, it's not normal. And that's completely fine and Okay, as well.

And therefore, just to kind of take away, I think this also takes the edge off of the paranoia, and takes a little bit of the concern away, to basically talk about this issue, that it's not something that is a mandate of our religion. See, a lot of times when people say something, and it's something I talk about with the students at the seminary is terminology. The word cinema has multiple meanings. Something that occurred in the life of the Prophet seldom is cinema, from a historical perspective.

But there's a fickle definition of the word soon. And that is a recommended practice.

Not everything that occurred in the life of the Prophet sallallahu Sallam is a recommended practice. It's not to be implemented.

So it occurred in the lifetime of the prophets a lot, he said them, but it's not something that we are, we advocate, or something that we try to implement. So if our cultural norms are that marriage comes in after the age of 20, or after the age of 18, or after the age of 25, then that is what it is. And in fact, because a lot of times a cultural practice, or a societal norm is based off of a number of different things. It's based off of the physical, the psychological, the emotional, the even the emotional, and even financial, economic circumstances of people. So it actually would be very unhealthy and counterproductive for people to get married extremely young, in our society, it

could be very problematic. So it's not something that we have to try to implement and strive to revive. That's not our mandate.

All right, we should maintain whatever is culturally, society normal, within our times in our place where we live, and that is marriage after the age of 18 or 20, or whatever, then that's fine, that should continue. And that will be even our Islamic recommendation. Somebody asked when you recommend to get married, I will give that out answer based off of my society and my community. I know my people, I know what they are, like how developed they are emotionally and psychologically and financially and physically. And I will give a recommendation based off of 18 or 2422, or 21, or 19, or whatever arbitrary number they may be. But that'll be based off of that. And that should

continue. And that basically takes the edge off to paranoia. Yes, it's historical precedent. And yes, it was valid at that particular time. But no, we are not as Muslims, we are not on out with some type of mission to revive that practice in our current times. It's not our mandate. It's not something we advocate, and it's not something that we're obligated to do. Lastly, and finally, for this for the benefit of the Muslim brothers and sisters, all right, for the benefit of Muslims, to understand the wisdom of this.

The Prophet of Allah sallallahu alayhi wa sallam, I talked about it then he basically said that three nights in a row, he was shown a dream. Where do you believe Ali Salam came, and he had like this cloth, this silk cloth and he opened it up and it was basically the image like what we would call a picture of Chateau de la, and he was told to marry her. For Eva hiya auntie. The Prophet sallallahu Sallam said that it was you

in that picture, so this was something that was divinely arranged and divinely ordained.

And now why, what is the reason what is the hikma behind this? And especially at a younger age, because most of the words of the prophets, a lot of them were either of an older age. Why her particularly, that should be no secret to any Muslim that has ever picked up a book of Hadith or a book of Sierra. I shadowed the Allahu taala on her. If you count the number of unique narrations and traditions, she has narrated the most a Hadith of the Prophet ceylonese on the list of narrators, she's third or fourth.

But if you count unique narrations no overlap you omit the repetitions

then she nobody has narrated more from her. Some of the scholars of the past have great Mohan dethrone like Abdullah bin mobarak, etc. rahang Allahu taala have commented saying that a third we inherited a third of the religion from eyeshadow, the Allahu talana she was one of the who father of the Quran when the memorizers of the Quran, she had written the internal Koran by our own hand, and she memorized 1000s of incidents and sayings from the prophets a lot. So are you sure about the Allahu taala and when you studied her life, even outside of this, she was a very gifted poet. She had memorized all of the poetry, the pre Islamic and post Islamic poetry at that time, she had

memorized all of it. And she was a poet herself. She saw write poetry. She was a nusseibeh, her father, Abu Bakar was a massage. He was a genealogist he know everyone's lineage. And she inherited not only this gift, but this knowledge her father taught her to her. So she knew every single person and was able to any person that she came across, you could tell them a generations back all their forefathers names. And you know, everyone in this society, she knew that you and your brothers, and you and you are cousins, and you are nephew, and uncle and grandfather and grandson, she knew everyone's connections.

So when you piece all of this together, what you find is that she had photographic memory. She was supremely intelligent, extremely intelligent.

Right. And that's something that's well documented about her intellect and a rationale and her critical thinking, where she even would engage the profits, a lot of human intellectual conversation, and critical analytical thought, where she would ask the Prophet tell someone about issues and engage with him intellectually.

And the prophets, a lot of them even would oftentimes remark and comments on how supremely intelligent she was. So we see the wisdom in it, and she basically was the teacher of the of not only that same generation of the Sahaba, but she was a teacher of the following generation. Some of the most knowledgeable people who led the following generation sat at the feet of it shut up the Allahu taala and had learned and inherited the deen and the religion from her and carried it on photo.

Shoots was a very, very independent and part of what shows her thought, or how intelligent she was, she was extremely independent, where she would oftentimes even question and even challenge the prophets allottee some in a respectful fashion, not to contradict the religion, but she would like to engage with him intellectually.

And later on, she would disagree with even, you know, some policies to where they would amend policies based off of the suggestion of a shadow, the Allahu taala

very intelligent, very independent photographic memory. And so when you piece all of that together, you see the profound wisdom of Allah subhanaw taala in placing it Chateau de la jolla, Anna, in the company in close proximity as close proximity as possible by being the wife of the Prophet sallallahu alayhi wa sallam

and, and to be able to transfer and carry on the dean into religion after the passing of the prophets a lot he soon so that's a little bit of a discussion, and this basically took place in the chawan. According to Eben cathedra this took place in the show while of that first year of the prophets a lobby sums residents in the city of Medina, where I shadowed the Allahu taala Anna moved in with the prophets, a lot of them and then the last note I'll say is, I shadowed the Allahu talana her Nika was in the month of chawan. Her basically moving in with the prophets, a lot of a sudden when EMA was in the month of chawan, and pre Islamic Lee they had superstitions about the month of

chawan. This is a marriage in the month of shrawan was cursed.

It was cursed, and even in many Muslim societies, even after that, it's between the two AIDS. So it's considered not a very good time to get married.

But I shall, so there's a lot of superstition. I shadowed the Allahu taala on her destroyed that. And she used to brag about the fact that my marriage was in the month of Chihuahua and my walima was in a month of Sure. Well, do you know anybody that promises some love more than me?

Is there any problems with my marriage? Nope. And in fact, that's why when young girls of the unsolved would be getting married, and their families and parents would be talking about when should we have the marriage show? Well, she used to insist on marriages being done in Charlotte, to break that pre Islamic practice. And that goes back to showing you very independent, very strong, very intelligent.

Alright, so that's a little bit of a discussion about the profit cells marriage to eyeshadow, the Allahu taala. inshallah, in the following weeks, we'll go back to talking about just these, the the community of Medina and some of the political engagement that the prophets a lot of them had with some of the neighboring tribes outside of Medina, and will basically go back to the criminal law, the chronology of the Sierra, may Allah subhanaw taala give us all the ability to practice everything that's been said and heard Subhana Allah who will become de semana columbium dek Illa illa Anta Safaricom community we like