Reports that Aisha bint Abi Bakr was 6 or 7 years old when she became engaged and 10 when she married [1] have been the most basic factor in the formation of the view regarding her age of marriage. Also, it should not be forgotten that factors such as similar practices being quite widespread at the time and the physical development of children becoming complete at an earlier age at that time also contributed to the dispersion of this view. For this reason, this subject was not made a current issue for discussion until very recently.

Orientalists who do not consider the conditions of the time period in which an action occurred and who examine Islam from “outside” have made this a current issue. The Muslim world’s reaction to this different stance has been mixed. While some have insisted that Aisha’s above-mentioned age at marriage is correct [2], others are of the opinion that Aisha was older [3]. In this situation, where it is not always possible to maintain a balanced view, various approaches have developed as an answer to Orientalists’ claims, including those that choose to deny the reports or ignore the existence of other alternatives as a response to this view.

First of all, we should know that everyone is a child of the time they live in and therefore must be evaluated according to the cultural context of the relevant time. There are certain values that form a society’s customs and when a society is evaluated, these values have to be taken into consideration. Otherwise, were we to attempt to evaluate historical events within today’s conditions, we should remember that we are fated to make mistakes.

It is known that during the time of the Prophet, peace and blessings be upon him, young girls were married at an early age [4] and that age difference was not important in marriage [5]. Especially in regard to young girls, it should not be forgotten that there was social pressure for this, that they matured earlier due to climatic and geographical conditions and that they were seen as goods that needed to grow in their husband’s house. Moreover, this is not a matter just related to girls; boys were also married at ages 8, 9 and 10 and they became the head of a family at an age that is perceived as very young today [6]. Perhaps it is this culture that lies at the basis of this issue’s not having been questioned until recent times. Otherwise, it was impossible for a mentality that wanted to brew a storm in regards to the Prophet’s marriage with Zaynab bint Jahsh and that slandered Aisha after her return from the Muraysi expedition to not criticize such an issue at that time.

In the verses of the Qur’an that came at the same time, the age for marriage was mentioned and it was emphasized that children should be married when they come of age [7]. So, opposing a divine suggestion cannot be considered. Using the mentality of Umar, if intervention had been a matter of consideration here, the Prophet would surely have been warned in a coming revelation and a step would have been taken to resolve the issue. At any rate, the Prophet’s wedding to Aisha took place in accordance with direction from divine will [8].

Now, if you like, putting the extremes behind us and using moderate criteria, let’s examine sources related to Aisha’s age at marriage once again.

1. While listing names of Muslims during the first days of Islam, Aisha’s name, together with her older sister Asma, are listed immediately after the names of the Sabiqun al-Awwalun (the first ones) like Uthman ibn Affan, Zubayr ibn Awwam, Abdurrahman ibn Awf, Sa’d ibn Abi Waqqas, Talha ibn Ubaydullah, Abu Ubayda ibn Jarrah, Arqam ibn Abi al-Arqam and Uthman ibn Maz’un. Being the 18th person to accept Islam, Aisha’s name precedes the names of Umayr ibn Abi Waqqas, Abdullah ibn Mas’ud, Salit ibn Amr, Ja’far ibn Abi Talib, Abdullah ibn Jahsh, Abu Hudayfa, Suhayb ibn Sinan, Ammar ibn Yasir, Umar ibn Khattab, Hamza ibn Abdilmuttalib, Habbab ibn Aratt, Said ibn Zayd and Fatima bint Khattab [9]. This means she was living then and was mature enough to make such a choice and exercise her will. In addition, the information in reports that “she was a small girl then” shows that her name was mentioned in a conscious way [10].

This date refers to the early days of Islam. For it is known that Aisha’s sister Asma, who was born in 595, was 15 when she became a Muslim [11]. This indicates the year 610, when the Prophet started to receive the revelation and this then shows that Aisha was at least 5, 6 or 7 that day and that she was at least 17 or 18 when she married the Prophet in Medina.

2. In regard to days in Mecca, Aisha said, “I was a girl playing games when the verse, ‘Indeed, the Last Hour is their appointed time [for their complete recompense], and the Last Hour will be more grievous and more bitter’ [12] was revealed to God’s Messenger [13].” This information opens other doors for us regarding her age.

The verse under consideration is the 46th verse of Surah Qamar, the 54th chapter of the Qur’an, which explains the miracle of the split moon [the splitting of the moon is one of the miracles performed by the Prophet Muhammad]. Revealed as a whole, this surah came while the Prophet was in Ibn Arqam’s home in the fourth (614) [14] or eighth (618) or ninth (619) [15] year of his mission, according to differing reports. Looking especially at necessity, some scholars focused on the date being 614; when this date is taken, Aisha either had not been born or had just been born. While when this date is taken it appears that she must have been born at least eight or nine years earlier, the situation does not change much when 618 or 619 are taken. In that situation she would have only been 4 or 5 years old, neither an age at which she would be in a position to understand this event and relate it years later. According to the second possibility, she was probably born when Muhammad’s prophethood had just begun [16].

Another matter worth mentioning here is that while describing that day, Aisha stated, “I was a girl playing games.” The word she used to describe herself, jariya, is used to describe the passage into puberty. Ibn Yara, an Arab poet, describes this passage as follows: “When a girl becomes 8 years old, she is not a ‘jariya.’ She is a bridal candidate that I can marry to Utba or Muawiya.” Some scholars say that it is used for girls who are older than 11.

If we look at the issue taking 614 as the year that Surah Qamar was revealed, Aisha would have been born at least eight years before the prophetic mission, or in 606. If we accept 618, then the year of birth would have been 610; this event alone makes it impossible for her to have been 9 when she married.

When this information is combined with her name being on the list of the first Muslims, we get the result that Aisha’s date of birth was probably 606. Consequently, she would have been at least 17 when she married.

3. Of course, Aisha’s memories of Mecca are not limited to this. In addition to this, the following memories confirm this matter:

a) Her saying that she had seen two people begging who had remained from the Year of the Elephant (the year in which Yemeni King Abraha sent an army of elephants to Mecca in order to destroy the Ka‘ba; the elephants were pelted with pebbles dropped on them by birds), which occurred 40 years before the prophetic mission and is accepted as a milestone for determining history, and her handing down this information with her sister Asma only [17].

b) Her describing in detail that during difficult times in Mecca, God’s Messenger had come to their house morning and evening and that her father, Abu Bakr, who could not endure this hardship, attempted to migrate to Abyssinia [18].

c) Her stating that first it was mandatory to offer two cycles of obligatory prayer and that later it was changed to four cycles for residents, but that during military campaigns two cycles were performed [19].

d) In reports about the early days, there being statements like, “We heard that Isaf and Naila had committed a crime at the Ka‘ba and for this reason God turned them into stone as a man and woman from the Jurhum tribe [20].”

4. Being betrothed before the engagement: Another factor that supports the above view is that at the time when the Prophet’s marriage was a topic of discussion, Aisha was engaged to Mut’im ibn Adiyy’s son Jubayr. The suggestion for the Prophet to marry Aisha came from Hawla bint Hakim, the wife of Uthman ibn Maz’un, someone not from the family. Both situations show that she had come to the age of marriage and was known as a young marriageable girl.

As is known, this betrothal was broken by the Ibn Adiyy family due to the possible religious conversion of their son to Islam, and it was only after this that Aisha’s engagement to Muhammad, peace and blessings be upon him, took place [21]. Consequently, the marriage agreement was either made before the prophetic mission or when the call to Islam was being made openly (three years after the Prophet began receiving revelation). If it was made before the mission, together with the idea that Aisha was 9 years old when she married being shaken from its foundation, it implies that Aisha was born even earlier than has been thought. For this reason, some say that she was a 13- or 14-year-old girl then [22].

It should not be overlooked that this decision was made during the period when the call to Islam had begun to be made openly. In regard to time, this means 613-614. If it is assumed that Aisha was born four years after the mission, it has to be accepted that she had not yet been born, so it is not possible to talk about a marriage agreement under these circumstances. In this case, it has to be accepted that she was at least 7 or 8 when her engagement was broken, so the year was probably 605 [23].

Here, another possibility can be mentioned; namely, an agreement of arranged future marriage similar to “cradle tallying,” an agreement between parents in the early years after the birth of a baby. However, there are no details in the texts under consideration to confirm this.

5. The age difference of Aisha’s siblings should be taken into account. As is known, Abu Bakr had six children. Asma and Abdullah were born from Qutayla bint Umays, Aisha and Abdurrahman from Umm Ruman, Muhammad from Asma bint Umays and Umm Kulthum from Habiba bint Harija. Asma and Abdullah have the same mother as do Aisha and Abdurrahman. The age difference between children from the same mother can enlighten our subject matter.

a) Abu Bakr’s first daughter, Asma, was born in 595, 27 years before the Hijra, Prophet Muhammad’s emigration to Medina [24]. At the time of the Hijra, she was married to Zubayr ibn Awwam and was six-months pregnant [25]. Her son Abdullah was born three months later in Quba while she was migrating to Medina. She died in the 73rd year of the Hijra at the age of 100; her teeth had not even fallen out.

Here there is another critical piece of information. The age difference between Aisha and her sister Asma was 10 years [26]. According to this, Aisha’s year of birth was 605 (595+10=605) and her age at the time of the Hijra was 17 (27–10=17). Since her marriage took place six, seven or eight months after the Hijra, or just after Badr [27], this means Aisha was 17-18 years old at that time.

b) The age difference between Aisha and her brother Abdurrahman is also striking. Abdurrahman became Muslim after the Treaty of Hudaibiya was signed, six years after the Hijra. He was careful not to encounter his father at the Battle of Badr, in the second year after the Hijra, and that day Abdurrahman was 20 years old [28]. In other words, he must have been born in 604. Taking into consideration the conditions of that time, the probability is low that the sister of a child born in 604 would be born 10 years later in 614. Put another way, at a time when the age difference between brothers and sisters is one or two years, a large difference such as 10 years between Aisha and her brother is highly unlikely.

6. Reports regarding Aisha’s death are also of a nature to illuminate this issue. The year in which she died is listed as the 55th, 56th, 57th, 58th or 59th year after the Hijra [29] and her age at that time as 65, 66, 67 or 74 [30]. Just as there is no agreement regarding her date of birth, there is no agreement regarding her date of death.

Reports to the effect that she died in the 58th year after the Hijra and that she was 74 when she died give the impression that they are sounder than others because they give detailed information such as the day she died as being Wednesday, that it corresponded to the 17th day of Ramadan, that upon her request she was buried at night after the Witr prayer in the Jannah al-Baqi graveyard, that again upon her last request the funeral prayer was lead by Abu Hurayrah and that she was lowered into the grave by persons like her sister Asma’s two sons, Abdullah and Urwa, her brother Muhammad’s two sons, Qasim and Abdullah, and her brother Abdurrahman’s son Abdullah [31]. Therefore, when calculations are made according to this date, we see she lived 48 years after the Prophet’s death (48+10=58+13=71+3=74). This means she was born three years before his prophethood and, in view of this information, she was 17 when she married (74–48=26–9=17).

In support of the above, her being on the battle front at Uhud, in the third year after the Hijra, when even boys were turned away; her depth in scholarly matters and the mature attitude and statements she put forth in regard to the matter of slander; the age difference between her and the Prophet’s daughter Fatima; her knowledge and awareness of the Hijra and later developments; after arriving in Medina, her marriage being consummated at her father’s suggestion and after the mahr had been paid [32]; the position of the Prophet as a guide in the society; the sensitivity of the Prophet and fatherly compassion; the differences in reports regarding the date of marriage and their having no finality [33]; Aisha’s using the doubtful expression “six or seven” when referring to her age; dates of birth and death not being as clearly determined in that society as they are today-all this strengthens the probability that she was born before the commencement of Islam, was engaged at 14 or 15 years of age and was married to the Prophet at the age of 17 or 18.

In this situation, it is up to us to attribute the meaning “I appeared to be” to the report “I was 6 or 7 when I was engaged and 9 when I married” and reconcile the two [34]. The fact that Aisha was physically thin strengthens this interpretation. She was affected by physical events faster and had a smaller body than her peers. Events like her becoming ill during the migration to Medina [35], her mother’s showing her special attention and trying to make her well [36], her losing her necklace after the Muraysi expedition and the enclosed litter being put on the camel thinking that she was in it [37] all show this.

In short, regardless of whether Aisha’s age at marriage was 9 or 17 or 18, there is nothing strange about it. It is necessary to evaluate every society according to its own rules. When we look at examples, it was quite a widespread custom to marry both boys and girls at a young age. However, when we look at information passed down to us, it should not be forgotten that this information to the effect that Aisha, may God be pleased with her, was born in 605, engaged at the age of 14 or 15 and married at the age of 17 or 18 is too strong to be ignored.

Dr. Resit Haylamaz is the editor-in-chief of Kaynak Publishing Group.

Notes

1. Bukhari, Manaqib al-Ansar, 20, 44; Muslim, Niqah, 71; Fadail al-Sahaba, 74; Abu Dawud, Adab, 55; Ibn Maja, Niqah, 13; Nasai, Niqah, 78; Darimi, Niqah, 56.
2. Azimli, Mehmet, “Hz. Âise’nin Evlilik Yas? Tartismalarinda Savunmaci Tarihciligin Ç?kmaz?,” Islâmî Arastirmalar, Vol. 16, Issue 1, 2003.
3. See Doðrul, Ömer Riza. Asr-? Saâdet, Istanbul: Eser Kitabevi, 1974, 2/141; Nadwi, Sayyid Sulayman. Hazreti Aise, (trns. by Ahmet Karatas), Istanbul: Timas Yay?nlar?, 2004, p. 21; Savas, R?za. “Hz. Âise’nin Evlenme Yasi ile ilgili Farkl? Bir Yaklasim,” D. E. Ü. ilâhiyât Fak. Derg. Issue 4, Izmir, 1995, pp. 139-144; Yüce, Abdülhakim, Efendimiz’in Bir Günü, Istanbul: Is?k Yayinlari, pp. 82-83, 2007.
4. Abdul Muttalib, the grandfather of the Prophet, married Hala bint Uhayb, who was young then. Since he married off his son Abdullah to Amina at an early age at around the same time of his own marriage with Hala, the Prophet was almost of the same age with his uncle Hamza.
5. In order to have family relationship with the Prophet and thus further his close relation with God’s Messenger, Umar ibn Khattab married Ali’s daughter Umm Qulthum, and this marriage was not found strange at that time at all.
6. Amr ibn As, for instance, was 12 years older than his son Abdullah. This means that he was around 10 when he got married. For further information see Ibn al-Athir, Usud al-Gaba, 3/240.
7. Nisa 4:6.
8. Bukhari, Ta’bir, 21, Manakib al-Ansar, 44, Niqah, 9; Muslim, Fadail al-Sahaba, 79; Ibn Hanbal, Musnad, 6/41, 128.
9. Ibn Hisham, Sira, 1/271; Ibn Ishaq, Sira, Konya, 1981, 124.
10. Ibn Hisham, Sira, 1/271; Ibn Hisham, Sira, 124.
11. Nawawi, Tahzib al-Asma, 2/597; Hakim, Mustadrak, 3/635.
12. Qamar 54:46.
13. Bukhari, Fadail al-Qur’an, 6; Tafsir al-Sura, (54) 6; Ayni, Badruddin Abu Muhammad Mahmud ibn Ahmad, Umdat al-Qari Sharh Sahih al-Bukhari, Dar alIhya al-Turas al-Arabi, 20/21; Asqalani, Fath al-Bari, 11/291.
14. Suyuti, Itqan, Beirut, 1987, 1/29, 50; Doðrul, Asr-i Saadet, 2/148.
15. The month difference stems from the lunar calendar.
16. Taking this information into account, some people calculate Aisha’s age at marriage as least 14 or 22, up to 28. We have not focused on these as they are not supported by the sources.
17. Ibn Hisham, Sira, 1/176; Haysami, Majma al-Zawaid, 3/285; Ibn Kathir, Tafsir, 4/553; Bidaya, 2/214; Qurtubi, Tafsir, 20/195.
18. Bukhari, Salat, 70, Kafala, 5, Manaqib al-Ansar, 45, Adab, 64; Ibn Hanbal, Musnad, 6/198.
19. Muslim, 3/463; Mu’jam al-Kabir, 2/285, 286; Mu’jam al-Awsat, 12/145; Ibn Hisham, Sira, 1/243.
20. Ibn Hisham, Sira, 1/83.
21. Bukhari, Niqah, 11; Ibn Hanbal, Musnad, 6/210; Haysami, Majma al-Zawaid, 9/225; Bayhaqi, Sunan, 7/129; Tabari, Tarih, 3/161-163.
22. Savas, Riza, D. E. Ü. ilahiyat Fak. Dergisi, Issue 4, izmir, pp. 139-144, 1995.
23. Berki, Ali Hikmet, Osman Eskioðlu, Hatemü’l-Enbiya Hz. Muhammed ve Hayati, 210.
24. Nawawi, Tahzib al-Asma, 2/597.
25. Nawawi, Tahzib al-Asma, 2/597.
26. Bayhaqi, Sunan, 6/204; Ibn Manda, Ma’rifat al-Sahaba, Köprülü Kütüphanesi, No: 242, p. 195; Ibn Asakir, Tarih al-Damascus, Tarajim al-Nisa, Damascus, pp. 9, 10, 28, 1982; Mas’udi, Muruj al-Zahab, 2, 39; Ibn Sa’d, Tabaqat al-Kubra, Beirut, 8/59, 1968.
27. Ibn Sa’d, Tabaqat, 8/58; Ibn Abdilbarr, Istiab, 4/1881; Nadwi, Sirat al-Sayyidati Aisha Umm al-Mu’minin, Edition critique by Muhammad Rahmatullah Hafiz al-Nadwi, Dar al-Kalam, Damascus, 40, 49, 2003.
28. Ibn Athir, Usud al-Gaba, 3/467.
29. Ibn Abdilbarr, Istiab, 2/108; Tahzib al-Kamal, 16/560.
30. Ibn Sa’d, Tabaqat, 8/75; Nadwi, Sirat al-Sayyidat Aisha, 202.
31. Ibn Abdilbarr, Istiab, 2/108; Doðrul, Asr-i Saadet, 2/142.
32. Tabarani, Kabir, 23/25; Ibn Abdilbarr, Istiab, 4/1937; Ibn Sa’d, Tabaqat, 8/63.
33. For such differences in narrations as “one and a half or two years before the Hijra,” “when she was 6 or 7 years old,” “when Khadija passed away or three years after Khadija passed away,” “seven or eight months after the Emigration or the first year of the Hijra,” “Right after the Battle of Badr,” see Bukhari, Manakib al-Ansar, 20, 44; 36.
34. There are even those who react to this information as the mistake of the narrator, claiming that it should be, “I was 6 or 7 when the first revelation came.”
35. Bukhari, Manakib al-Ansar, 43, 44; Muslim, Niqah, 69; Ibn Maja, Niqah, 13.
36. Bukhari, Manakib al-Ansar, 44; Muslim, Niqah, 69; Abu Dawud, Adab, 55; Ibn Maja, Niqah, 13; Darimi, Niqah, 56; Tabarani, Kabir, 23/25; Ibn Abdilbarr, Istiab, 4/1938; Ibn Sa’d, Tabaqat, 8/63; Ibn Ishaq, Sira, Konya, 239, 1981.
37. Bukhari, Shahada, 15; Magazi, 34; Tafsîr, (24) 6; Muslim, Tawba, 56; Tirmidhi, Tafsir, (63) 4; Ibn Sa’d, Tabaqat, 2/65; Ibn Hisham, Sira, 3/310.

When reviewing their lives and educational methods, we must keep their era and mission in mind. For example, global dissemination of God’s message became possible only after the time of Prophet Muhammad. Thus, all previous Revelations were restricted to a specific people and period, and so stressed certain principles. Also, God bestowed special time-dependent favors upon each Prophet and community. For example, Noah was endowed with steadfastness and perseverance; Abraham was honored with intimate friendship with God and being the father of numerous Prophets; Moses was given the ability to administer and was exalted through being God’s direct addressee; and Jesus was distinguished with patience, tolerance, and compassion.(1)

Their miracles reflected that which their societies valued the most at that particular time. For instance, medicine was highly valued by Jesus’ society. Thus, his miracles of raising the dead and curing the blind had the greatest possible impact upon his people. During the Prophet’s time, poetry and eloquence were highly valued, and famous poets were celebrities. The Qur’an, his most significant miracle, was a literary miracle. In the words of a non-Muslim translator of the Qur’an: ‘The Koran is the earliest and by far the finest work of Classical Arabic prose’. It is acknowledged that the Koran is not only one of the most influential books of prophetic literature but also a literary masterpiece in its own right.'(2)

While all Prophets share some of the praiseworthy qualities, each of them surpasses the others in one or more of them because of his mission.(3)

Moses as a Teacher

The Israelites lived a wretched life in Egypt before Moses was sent to them. Due to the Pharaohs’ despotic rule and oppression, slavery had become part of the Israelites’ character. To purge this trait, Moses was sent with stern and rigid rules: the Torah (Law). Thus, he was a somewhat stern and unyielding reformer and educator. The story of the golden calf indicates an important social lesson: Yielding on essential principles of faith is detrimental to a faith-based society. In Egypt, the cow was the main ‘tool’ used to cultivate the land that made Egypt rich. Eventually, its importance caused it to be raised to a divine status.

Although the Israelites were monotheists, this belief, symbolizing wealth, became ingrained in their subconscious. When they settled in the Sinai peninsula, God called Moses to Mount Sinai to talk to him. Moses left his brother Aaron in charge. During his absence, a Sumerian fellow (al-Samiri in the Qur’an) among the Israelites made a golden calf and declared it to be a god that Moses had forgotten. Fearing division, Aaron was lenient. Upon his return, warned the Sumerian and was angry with Aaron, as he had expected Aaron to prevent the reappearance of pagan beliefs. In other words, Moses was sensitive to matters that were critical to the community’s preservation. As monotheism was the main bond of communal identity, Moses worked to prevent future deviations.

Jesus as a Teacher

Jesus was sent to the Israelites at a time when the clergy had been corrupted by their unlimited power and materialism was prevalent. He invited his people to leave conventional wisdom behind in order to live by an alternative wisdom. His wisdom teachings consisted of short memorable sayings and parables that included ‘crystallizations of insight that provoked and invited further insight,'(4) such as: ‘If a blind person leads another blind person, they will both fall into a ditch’ and ‘Leave the dead to bury the dead.’

His parables included short stories and invitations to see the world differently, such as in the story of the Good Samaritan (Luke 10:25-37). Both concise sayings (aphorisms) and parables are evocative and provocative forms of speech. But more importantly, they are invitations to see something previously unseen or to see things differently. We observe an important principle of education in this style: repetition. ‘No great speaker of one-liners tells a great one-liner only once, no great teller of great stories tells a great story only once.'(5)

How we see things and events makes all the difference in our thinking, attitude, and behavior. Jesus pointed to the world of conventional wisdom as a world of blindness, and invited his audience to see differently. Comparing Jesus’ alternative wisdom with that of the Prophet reveals many parallels:

Jesus Trained His Apostles

Let’s examine how Jesus trained his apostles by means of a program based upon a detailed pedagogical program6 that provided a comprehensive education.7 According to Schirrmacher, the main tenets were the following:

1. Jesus limited his group, for just as a parent can properly care for only a few children, he could train properly only a few followers at a time.

2. The goal of this intensive fellow-ship and dependence was mission preparation.

3. The training program followed a clear plan. The apostles were to be trained by living and working for several years with Jesus, who served as a prototype. He followed a clear order: He first preached alone, then preached while the apostles watched, then let them preach while He watched, and then sent them out in groups of two and afterwards discussed the results with them. This first, short-term assignment is described in Matthew 10:1-11, Mark 6:7-13, and Luke 9:1-6. Finally, he sent them out alone as described in Matthew 28:18-20. The Apostles trained other Christians in the same way.

4. His training program included all aspects of instruction and life, theory and practice, individual and group counseling, personal and public activity, activity and rest, professional and private life. Teaching and counseling formed a single unit.

Jesus’ miracles also played an important role here. Just like the miracles of other prophets, they removed the doubt in some believers’ hearts, challenged the unbelievers’ view, and further strengthened his followers’ bonds.

Analyzing how the Prophet interacted with his Companions reveals that he employed various educational methods. He emerges as a resourceful educator who sometimes asked, and at other times answered, questions. Sometimes he limited his answer to the question; other times he went beyond the question. Sometimes he illustrated a concept through parables, diverted a question to a different path, or told his Companions to write down his words. He drew figures and used body language, repeated a statement three times when it contained a critical lesson, and used symbolic language with implications or else clear and unambiguous words. He also used humor, puzzles, comparisons, and asking seemingly obvious questions to raise curiosity. The most important educational principle was using himself as a living example.

Teaching by Character. One of the first lessons of public speaking is that one’s character speaks louder than one’s words. The Prophet, whose words and actions were in perfect agreement, was a perfect leader and educator. For example, he often advised his Companions to pray during the night, for such a time provided an ideal, uninterrupted environment for reflection, thanksgiving, and prayer. His wife ‘A’isha related that he would wake up in the middle of the night and ask her for permission to pray. He prayed so much that one time she asked him if doing so was really necessary. He replied: ‘Shall I not be a thankful servant to my Lord, Who has bestowed upon me so many bounties?’

Gradual teaching of principles. Ibn Mas’ud, a Companion, relates: ‘We would learn 10 verses from the Prophet, and would not continue with new verses until we internalized and practiced those 10 verses.’

Be moderate and prefer ease over difficulty. The most authentic books of the Prophetic Traditions, Sahih al-Bukhari and Sahih Muslim relate the following saying: ‘Make it easier and not difficult. Give good news (endear) and do not alienate and repel.’8 ‘A’isha related: ‘When the messenger of God was left with a choice, he would always prefer the easier option, other things being equal.’

Observing the learner’s circumstances. Bukhari 7:140 relates: ‘A man asked the Prophet for permission to fight in God’s cause. The Prophet asked him: ‘Are your parents alive?’ The man said: ‘Yes.’ The prophet told him: ‘Go and serve them as best as you can.” Many Companions asked him what was the best deed in God’s sight. The Prophet answered according to the situation. When Abu Dharr asked: ‘O messenger of God, advise me (a good deed).’ He replied: ‘Be God-conscious wherever you are, clean your sins by immediately following them with a good deed, and treat the people around you in the best manner possible.’ Another Companion asked: ‘O messenger of God, advise me (a good deed), but keep it short so that I can remember.’ He replied ‘Don’t get angry.’ The man repeated his question two more times, and the Prophet gave the same reply.

Teaching by dialog or asking questions. Questions demand attention. Starting a dialog with a question prepares one for the message. The Prophet made great use of this technique. Bukhari (2:9) relates that the Messenger of God asked: ‘If a river ran by your door and you bathed in it five times a day, would any dirt remain on your body?’ The Companions answered that no dirt would remain. He continued: ‘The daily prayer is such a river. God cleanses you of sins with these prayers.’ We also see this technique in Bukhari (32:1:6251), where Abu Hurayra narrates that the Messenger asked: ‘Do you know who is the real bankrupt among my people?’ The Companions answered: ‘The one without money or property.’ He said: ‘The real bankrupt is the one who comes on the Day of Resurrection with prayers, fast, and charity but nevertheless finds himself bankrupt on that day. He will have exhausted his good deeds because he reviled others, brought calumny against them, devoured their wealth unlawfully, shed their blood, and beat them. So his good deeds will be credited to the account of those (who suffered at his hand). If his good deeds do not clear the account, their sins will be added to his account and he will be thrown in the (Hell) Fire.’

Teaching by comparison and parable. Comparisons and parables help people understand a new concept. Bringing a similar concept as an example makes the new aspects of the concept in question easier to digest. Comparisons and parables that refer to common and strong experiences improve the memory of the new concept that is learned. Muslim (6:83) relates that the Prophet told his Companions: ‘A good friend is like a person who carries amber (which has a fragrant pleasant smell). If nothing else, his pleasant smell will get on you. A bad friend, on the other hand, is like a blacksmith. Even if the dust of his work does not touch you, its fumes do.’

Using body language. Our visual memory far surpasses our audio memory. We remember images and scenes with great ease and speed. With body language, a good educator can make a lasting impression. Bukhari (9:389) relates that the Messenger of God said: ‘One who cares for an orphan and I will be this close in Paradise,’ and he pointed to his index and middle fingers.

Taking advantage of the occasion. Bukhari (8:458) relates that the Companion Jarir ibn Abdullah al-Bajali relates that: ‘One night we were watching full moon with the Prophet. He looked at it and said: ‘All of you will see your Lord on the Day of Judgment just like you see this full moon. None of you will be denied the opportunity to see your Lord.’

Using humor. In Abu Dawud,9 it is related that a man asked the Prophet for a riding animal. The Prophet asked: ‘Would it be alright if I put you on the calf of a female camel?’ The man said: ‘O Messenger of God, what good will that do me?’ and received the following reply: ‘Isn’t every camel the calf of a female camel?’

These are just a few of the many methods the Prophet used to educate his people. Other methods include, but are not limited to, the following: teaching by drawing, diverting the answer toward a different path, asking for the question to be repeated, letting the audience answer, teaching by approval, repeating to emphasize and establish, hiding the culprit or target or subject, describing a concept briefly and then in detail, leaving something ambiguous for the audience to discover, listing and then describing, combining encouragement and discouragement, teaching by stories and stories of past people.

Conclusion

Prophets were sent to the humanity to deliver God’s message in the most effective manner. Every Prophet strove to accomplish his mission by using those educational methods that were best suited to their mission. Today’s educators and parents can learn many lessons from their lives.

Footnotes

1. M. F. Gulen. Online at: www.pearls.org/prophets
2. N. J. Dawood, The Koran (Penguin Classics: 1997).
3. Gulen, www.pearls.org.
4. M. Borg, Meeting Jesus Again for the First Time: The Historical Jesus & the Heart of Contemporary Faith (Harper San Fransisco: 1994). Online at: www.united.edu/portrait/wisdom2.shtml.
5. Ibid.
6. T. Schirrmacher, Jesus as Master Educator (1999). Online at: www.visi.com/~contra_m/ab/schirrmacher/educator.html.
7. A. B. Bruce, The Training of the Twelve (Kregel Publications: 2000 [1894]).
8. M. Khan (trans.), Sahih al-Bukhari: The Translation of the Meanings (Darussalam Publishers: 1997), 1:163 and A. H. Siddiqi (trans.), Sahih Muslim (Kitab Bhavan: 2000), 12:42. All subsequent Tradition citations are taken from these two sources.
9. Harf Information Technology, Hadith Encyclopedia (Egypt: 1996).

Judaism and Christianity also emphasize peace and trustworthiness. No revealed religion can clash with another. Furthermore, all of them but especially Islam thoroughly reject corruption, oppression, and conflict.

Historically, Muslim governments did participate in battles and wars, just like any other government. No government or religion can claim not to have participated in such events. But I would like to remind the readers of the words of the man who was tortured on the cross: ‘Let him who is without sin cast the first stone’ (John 8:7).

All claims of innocence in this matter are no more than distortions of history. Islam allows military action only in the cases of self-defense or to repel those who interfere in its affairs. Over the centuries, a vast body of literature on the proper conduct of war was developed. Today, such guidelines are known as ‘laws of war.’

Many Qur’anic verses deal with the concepts of justice and peace, both of which are the current essence of the modern legal system developed to protect life, capital, and reproduction. For example: Deal fairly, and do not let the hatred of others for you make you swerve to wrong and depart from justice. Be just, for that is next to piety, and fear Allah (5:8); If someone kills another person, unless it be for murder or for spreading mischief in the land, it would be as if he had killed all people (5:32); If the enemy inclines toward peace, you (also) incline toward peace and trust in Allah, for He is the All-Hearing, All-Knowing (8:61); and O believers, enter into peace (Islam) wholeheartedly, and do not follow Satan’s footsteps, for he is your avowed enemy (2:208).

In the Hadith literature, Prophet Muhammad describes Muslims as those people from whom others are secure from their tongues and hands.(1) In other words, those Muslims who are not known for their provision of security and trustworthiness to others must reexamine their claim to be Muslim.

In another hadith, the Prophet was asked: ‘Which action is more virtuous in Islam?’ He replied, and I hope his response brings us to sharp vision in this theme: ‘Muslims who invite others to their meals and who give greetings to everyone, even if they have never met before.'(2)

I would like to give some more hadiths to clarify even further the Prophet’s view on this subject:

The Prophet spent first 13 years of his mission in Makkah, where they endured severe persecution and an embargo by the pagans. Abu Jahil, the Prophet’s leading enemy, was responsible for causing great pain and suffering to the Prophet, who never answered back with hatred. Instead, he and his followers followed a policy of patience. One day Ikrimah, the son of Abu Jahil, converted to Islam. Some Muslims who had not yet fully accepted the values of

Islam in their hearts and minds, started to blame Ikrimah for what his father had done. But the Prophet rebuked them by saying that ‘cursing your own mothers and fathers is one of the big sins.'(3) When they asked how people can curse their own parents, he replied: ‘If you curse someone else’s parents, they curse your parents. Thus it is like cursing your own parents.’

As the following examples indicate, annoying others is equal to annoying to your own parents.

Those who research such issues in Islamic history will find that Muslims have been representatives of peace and trustworthiness throughout history. Thus trying to associate Islam with terror is both a distraction and an injustice, an enormous example of ignorance that history cannot forget.

Thus we can say with full confidence that there is no terror in Islam. Terrorists are not Muslims, and Muslims cannot be terrorists. Islam and terror are like black and white or spring and winter. They are sharply different from each other, and terror cannot approach Islam. In connection with the above logic, Muslims must be legitimate in their intentions when it comes to their goals, thoughts, and actions, for only a straight and allowed way can lead them to their exalted object.

Islam equates the killing one innocent person to killing humanity, and prescribes eternal hell for such an action. The Prophet stood up for the funeral procession of a Jew out of respect for the fact that the deceased was a fellow human being. Certainly such religion never allows terror for any purpose.

September 11th will remain a blemish on the pages of human history. Although no Muslim approves of such terrorist acts, the print and visual media continue to do their best to link Islam with terror so that we will see them as related to one another. I am very sorry to say that some media outlets are doing this intentionally in order to make all Muslims appear guilty.

Another part of this is the circumstances in Muslim countries. We must realize that no Muslim country, when considered from the viewpoint of administrative, legal, and economic matters, exists. What we mean by that phrase is countries with majority Muslim populations. Many of them have movements for independence and also have to cope with the pressures of artificial and oligarchic governments, poverty, ignorance, lack of accurate religious knowledge, geographical difficulties, and unjust distribution of wealth; continued intervention from outside forces who want to block democracy from taking root; easy imports and the consequent non-improvement in domestic production, export, and economics; and, more than anything else, the role of the media in undermining moral values. All of these problems are confronting the Muslims and make them appear in an unfavorable light.

If any Muslims are joined to or associated with terrorism and anarchy, it is because they do not understand Islam correctly and because the existing realities in their countries to do not allow them to acquire a correct understanding. But the roots of these causes can be traced only to cultural, economic, and other related reasons not to Islam.

In our increasingly smaller and global world, developed countries and international associations are more often than not only spectators that make no contribution to other nations’ growth and do not take seriously their responsibility to make this world a better place for everyone.

In conclusion, when we look at terror from the Islamic prospect, we see that it causes only disaster and tragedy in this world and leads to Hell in the Hereafter.

Footnotes

1. Bukhari:Iman 4,5 / Muslim:Iman 64,65
2. Bukhari:Iman 6,20 / Muslim:Iman 63
3. Bukhari:Adap 4: Aba Dawud 120: Musnad Ahmad ibn Hanbal:2,216

God Himself is the Most Compassionate of the compassionate (A‘raf, 7,15: Yusuf 12.64,92) and the best of those who forgive (Mu’minun, 23.109,118). This means that compassion is an emotion whose source and original is the Divine attributes, the Compassionate and the Merciful. Our beloved Prophet, upon him be peace, explains how even animals have compassion: ‘God divided His Mercy into a hundred portions. He held back with Himself ninety-nine portions and sent the other one down to earth. It is out of that one portion that living creatures find compassion for each other. Even an animal is careful with its leg so that its young are not hurt’ (Bukhari, Adab, 19; Muslim, Tawba, 17). The reason why compassion is a noble quality is that it is a portion of God’s infinite compassion.

Bearing this in mind Muslims are inspired to help one other and other living creatures, and treat them with mercy, as a religious and moral duty. Those who fail in this duty, who do not have compassion for others, are believed to remain deprived of God’s compassion and people’s forgiveness. The Prophet said: ‘The one who does not forgive is not forgiven’ (Bukhari, Adab, 106: Muslim, Fada’il, 65); ‘God does not forgive the one who has no mercy (Muslim, Fada’il, 66; Tirmidhi, Birr, 16).

We all know that Prophet Muhammad, upon him be peace, always treated children, the elderly and the sick, women, widows and orphans, indeed all people who might be in need, and even animals, with tolerance and mercy. Once he said: ‘Often I start my prayer intending to prolong it. However, when I hear a baby crying I feel myself urged to cut it short in order to ease the mother’s distress’ (Bukhari, Adhan, 163). He also instructed Muslims who lead prayers to keep the prayers short in order not to distress or tire the sick or the weak and elderly in the congregation (Bukhari, Ahkam, 13).

In Islam, compassion and mercy are a universal duty. The Prophet said: ‘God forgives those who forgive. You should have mercy for those on earth so that those in heaven shall have mercy for you’ (Abu Dawud, Adab, 58). Therefore, a Muslim must treat all people- Muslim or non-Muslim-and all living creatures with mercy and tolerance. The saying of the Prophet that a sinful woman obtained God’s pardon because she felt pity for a dog dying of thirst and troubled herself to draw water from a well and give it to the dog, is a clear message to people that they should have mercy for all creatures.

Once a man accompanied by a child came to the Prophet. When the man started to kiss and caress the child, the Prophet asked: ‘Do you feel mercy for the child?’ The man said, ‘Yes’. The Prophet said:

‘Because of your mercy for the child you also deserve God’s mercy, since He is the Most Compassionate of the compassionate.’

Mercy means a love that includes feelings of protection and guardianship. The saying of the Prophet just cited tells us that he loved children and instructed believers to treat children with care and mercy. We should remember that the Prophet used to greet children, give them food, hug and caress them, and let them ride on his camel. He also cherished non- Muslim children. When some children were killed by both sides in a battle, the Prophet became very sad. Some people tried to console him and said that he should not be so distressed for non-Muslim children. He replied: ‘These children, even though they are non-Muslims, are better than you [because they are sinless]. Be careful not to kill children. Do not kill children!’

During the caliphate of ‘Umar, the great Caliph was discussing the duties of a man he was about to appoint as governor. During their discussions a small boy came in. Caliph ‘Umar was merciful towards children. He took the boy on his lap and kissed him. The man was so struck by ‘Umar’s behaviour with the boy that he asked if he was the Caliph’s son. ‘Umar said: ‘No, he is an orphan of a man who was martyred in a battle.’ The man said:

‘O Commander of the Believers! You show such love for another man’s child, hugging and kissing him! I have three children and have never done the same with them.’ On hearing this, it was ‘Umar’s turn to be astonished. He said to the man: ‘The one who lacks love and mercy for his own children cannot have those feelings for other people. Therefore I have changed my mind and will not appoint you to that post.’ ‘Umar recognized that love and mercy are among our religious obligations and a means of spiritual nourishment. If we do not treat children with love and mercy, particularly orphans, their emotional and psychological growth may be stunted and their spiritual life damaged-lack of love can harden the human heart.

Love, compassion and mercy are three golden keys to deliverance and peace of mind and heart. We hope that humanity will regain their commitment to these values which are and always have been of the highest relevance and importance for our well-being.