الثلاثاء، 13 ديسمبر، 2016

Protection From Black Magic | Mufti Menk

Protection From Black Magic | Mufti Menk

Hukum Berkurban - Indonesia - Mohammad Syaifandi

Hukum Berkurban - Indonesia - Mohammad Syaifandi

Những Bài Học Quan Trọng Cho Cộng Đồng Muslim - Việt Nam - Abdul Aziz bin Abdullah bin Baz

Những Bài Học Quan Trọng Cho Cộng Đồng Muslim - Việt Nam - Abdul Aziz bin Abdullah bin Baz

Himpunan 90 Hadits Pilihan - Indonesia - Muhammad Murtadho bin 'Aisy Muhammad

Himpunan 90 Hadits Pilihan - Indonesia - Muhammad Murtadho bin 'Aisy Muhammad

Orientação de Muhammad (que a paz e bênção de Deus estejam com ele) na adoração, nas transações e no modo de estar - Português - Ahmad bin ossman al-mazid

Orientação de Muhammad (que a paz e bênção de Deus estejam com ele) na adoração, nas transações e no modo de estar - Português - Ahmad bin ossman al-mazid

Burning of Christian churches in Israel justified, far-Right Jewish leader says

Burning of Christian churches in Israel justified, far-Right Jewish leader says

Силсилаи тарбияи фарзандон, қисми сиюҳафтум: Усули тарбияи набавӣ барои кӯдакон, Асосҳо дар робита бо услубҳои муассири фикрӣ дар ақлу андешаи кӯдак - Тоҷикӣ - Муҳаммад Нур ибни Абдулҳафиз Свед

Силсилаи тарбияи фарзандон, қисми сиюҳафтум: Усули тарбияи набавӣ барои кӯдакон, Асосҳо дар робита бо услубҳои муассири фикрӣ дар ақлу андешаи кӯдак - Тоҷикӣ - Муҳаммад Нур ибни Абдулҳафиз Свед

Bogobojaznost - Bosanski - Safet Kuduzović

Bogobojaznost - Bosanski - Safet Kuduzović

The Story of A Father and A Crow | illustrated | Nouman Ali Khan

The Story of A Father and A Crow | illustrated | Nouman Ali Khan

Kindness and Mercy

Kindness and Mercy

Buluğul Meram Ahkam Hadisleri Şerhi - İhramın Vecihleri Ve Sıfatları Babı – 2. Bölüm - fatih Bulut

Buluğul Meram Ahkam Hadisleri Şerhi - İhramın Vecihleri Ve Sıfatları Babı – 2. Bölüm - fatih Bulut

Nude Church In Virginia? Pastor And Congregants Naked As They Worship God

Nude Church In Virginia? Pastor And Congregants Naked As They Worship God

Global Quran Memorization Center

Global Quran Memorization Center

(18) - وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ - الشيخ خيري وربي

(18) - وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ - الشيخ خيري وربي

Let daughter in laws live separately - Ask Mufti Menk

Let daughter in laws live separately - Ask Mufti Menk

IOU Book Store - Android Apps on Google Play

IOU Book Store - Android Apps on Google Play

কার ইবাদত করব ও কেন করব? - বাংলা - মুহাম্মদ নূরুল্লাহ তা‘রীফ

কার ইবাদত করব ও কেন করব? - বাংলা - মুহাম্মদ নূরুল্লাহ তা‘রীফ

الدعاء والصدقة __ انشره والدال على الخير كفاعله

الدعاء والصدقة __ انشره والدال على الخير كفاعله

Scientific Atheist asks Muslim Key Questions!|| Mohammed Hijab

Scientific Atheist asks Muslim Key Questions!|| Mohammed Hijab

حسن الظن بالله وآثاره - عربي - أسامة بن عبد الله خياط

حسن الظن بالله وآثاره - عربي - أسامة بن عبد الله خياط

The Dilemma of Schooling Our Kids in the West - English - Hatem Elhagaly

The Dilemma of Schooling Our Kids in the West - English - Hatem Elhagaly

Gaza? Syria? Iraq? Can't God Stop Disasters?

Gaza? Syria? Iraq? Can't God Stop Disasters?

سورة البقرة بالحدر (سريعة) مشاري راشد العفاسي١٤٢٩هـ

سورة البقرة بالحدر (سريعة) مشاري راشد العفاسي١٤٢٩هـ

quran

IslamHouse.com বাংলা - Bengali - بنغالي

quran

Surat Taha 20:8

Abu Amina Elias
"Allah, there is no God but Him, to Him belong the best names."
Surat Taha 20:8
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ
20:8 سورة طه

destroyer of pleasures

hijab for men

christmas

quran

Islam-Port.com
Question about Islam?
Live Chat (1/1): www.islam-port.com
Twitter: www.twitter.com/islamport
WhatsApp: (002) 010-999-548-40

quran

Islam-Port.com
Question about Islam?
Live Chat (1/1): www.islam-port.com
Facebook: www.facebook.com/IslamPort
Twitter: www.twitter.com/islamport
WhatsApp: (002) 010-999-548-40

Quran’s Lesson - Surah Al-Tawbah 9, Verse 109, Part 11

Darussalam Publishers & Distributors
Quran’s Lesson - Surah Al-Tawbah 9, Verse 109, Part 11
أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Is it then he, who laid the foundation of his building on piety to Allah and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell. And Allah guides not the people who are the Zalimun (cruel, violent, proud, polytheist and wrong-doer).
(ذراسوچو) کیا وہ شخص بہتر ہے جس نے اپنی عمارت کی بنیاد اللہ کے خوف اور اس کی رضا پر رکھی ہو یا وہ شخص بہتر ہے جس نے اپنی عمارت کی بنیاد ایک کھوکھلے گڑھے کے کنارے پر رکھی ہو جو اس کو بھی لے کر جہنم کی آگ میں جاگرے؟ ایسے ظالم لوگوں کو اللہ کبھی سیدھی راہ نہیں دکھاتا۔
[Al-Quran 9:109]

Famous Soccer player Nicolas Anelka

Darussalam Publishers & Distributors
Did you know?
Famous Soccer player Nicolas Anelka (now Abdus Salam Bilal) reverted to Islam in 2004.

lol

The Message
Real picture of a negotiation between child and hospital staff on issue of Injection. :D

call for prayer

‏‏‎The Daily Reminder‎‏ مع ‏‎Farha Moin‎‏ و‏‏40‏ آخرين‏‏.
I was in India recently, and my hotel was near the Taj Mahal. Five times a day there would be a call for prayer, and it was the most beautiful thing, I was lying in my bed thinking, no matter what your religion is, it would be great to have that reminder five times a day to remember your lord and savior.

Earnings through Stock Market is Haram or Halal in Islam?

Earnings through Stock Market is Haram or Halal in Islam?

Elephant Clock

Darussalam Publishers & Distributors
Ismail al-Jazari’s Elephant Clock is an example of the ingenious mechanical devices created during golden Islamic era.

merciful

Importance of ‘Asr Prayer


Darussalam Publishers & Distributors
Importance of ‘Asr Prayer
عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الَّذِي تَفُوتُهُ صَلاَةُ الْعَصْرِ كَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ
Narrated Ibn `Umar: Allah's Messenger (ﷺ) said: “Whoever misses the `Asr prayer (intentionally) then it is as if he lost his family and property.”
عبداللہ بن عمر رضی اللہ تعالیٰ عنہ روایت کرتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا جس شخص کی نماز عصر جاتی رہی، ایسا ہے کہ گویا اس کے اہل و مال ضائع ہو گئے ۔
[Sahih Al-Bukhari, Book of Times of the Prayers, Hadith: 554]
Chapter: The sin of one who misses the 'Asr prayer (intentionally).

AISHA


تمت مشاركة ‏منشور‏ ‏‎Answering Christanity‎‏ من قبل ‏‎Koki Noor‎‏.
Answering Christanity
//
Paul Currier>I do not know much about muhammad. Ive heard some of his wisdom.. And ive heard disgusting things about how old kadijah was..//
I THINK PAUL, U WANTED TO KNOW ABOUT AISHA RA & PROPHET MUHAMMAD SAAWS'S MARRIAGE.
PLZ READ THIS ABOUT AISHA'S AGE, AS U ALREADY HEARD THAT ALLIGATION, I'M NOT BRIEFING AGAIN:
AISHA RA, WAS NOT SIX YEARS OLD DURING HER MARRIAGE:
“It is reported from Aisha that she said: The Prophet entered into marriage with me when I was a girl of six … and at the time [of joining his household] I was a girl of nine years of age.”
AISHA RA, WAS NOT SIX YEARS OLD DURING HER MARRIAGE:
EVIDENCE # 1 Reliability of Source
Most of these narratives printed in the Hadith books are reported only by Hisham ibn `urwah reporting on the authority of his father. First of all, more people than just one, two or three should logically have reported. It is strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. The origins of the report of the narratives of this event are people from Iraq, where Hisham is reported to have shifted after living in Medinah for seventy-one years.
Tehzibu'l-tehzib, one of the most well known books on the life and the reliability of the narrators of the traditions of the Prophet (pbuh) report that according to Yaqub ibn Shaibah:
" He [Hisham] is highly reliable, his narratives are acceptable, except what he narrated after moving over to Iraq." (REF: Tehzi'bu'l-tehzi'b, Ibn Hajar Al-`asqala'ni, Dar Ihya al-turath al-Islami, 15thcentury. Vol 11, p. 50).
It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people of Iraq:
“I have been told that Malik [ibn Anas] objected on those narratives of Hisham which were reported through people of Iraq." (REF: Tehzi'b u'l-tehzi'b, Ibn Hajar Al-`asqala'ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50)
Mizanu'l-ai`tidal, another book on the life sketches of the narrators of the traditions of the Prophet (pbuh) reports:
"When he was old, Hisham's memory suffered quite badly" (REF: Mizanu'l-ai`tidal, Al-Zahbi, Al-Maktabatu'l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301)
CONCLUSION: Based on these references, Hisham’s memory was failing and his narratives while in Iraq were unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.
Chronology
Now let me state some of the pertinent dates in the history of Islam:
Jahilliyya Before Revelation
First Revelation 610 CE
Abu Baker accepts Islam 610 CE
Public preaching 613 CE
Emigration to Abyssenia 615 CE
Umar bin al Khattab accept Islam 616 CE
Generally accepted betrothal of Ayesha 620 CE
Hijarah 622 CE
Generally accepted year of Ayesha living
with Prophet 623 or 624CE (1 or 2 AH)
EVIDENCE # 2 Betrothal
According to Tabari (also according to Hisham ibn ‘urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed at seven years of age and began to cohabit with Prophet at the age of nine years. However, in another work, Al- Tabari says:
"All four of his [Abu Bakr's] children were born of his two wives -- the names of
whom we have already mentioned -- during the pre-Islamic period."(REF: Tarikhu'l-umam wa'l-mamlu'k, Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara'l-fikr, Beirut, 1979)
If Ayesha was betrothed in 620 CE (at the age of 7 years) and started to live with Prophet in 624 CE or 2 AH (at the age of nine years), she was born in 613 CE {(Year of living with Prophet MINUS Ayesha’a age at that time of living with Prophet EQUALS the date of birth of Ayesha (624CE – 9 yrs = 613 CE)}. So, based on one account of Al-Tabari the numbers show that Ayesha must have born (613 CE) three years after the beginning of revelation (610 CE). And yet another place Tabari says that Ayesha was born in Pre-Islamic time (in Jahilliyyah). If she were born in pre-Islamic time (before 610 CE), she would have be at least 14 years old. So, Tabari contradicts himself.
CONCLUSION: Al-Tabari is unreliable in the matter of determining Ayesha’s age.
Contradicting Reports
EVIDENCE # 3 The Age of Ayesha in Relation to the Age of Fathima.
According to According to Ibn Hajar,
“ Fatimah (ra) was born at the time the Ka`bah was rebuilt, when the Prophet (pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha (ra).” (REF: Al-isabah fi tamyizi'l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, P. 377, Maktabatu'l-Riyadh al-haditha, al-Riyadh, 1978)
So, based on Ibn Hajar, Fathima was born when Prophet was 35 years old and Ayesha was 5 years younger than Fathima. If Ibn Hajar’s statement is factual, Ayesha was born when Prophet was forty years old (Prophet’s age at the birth of Fathima PLUS 5 years = 40 years). If Ayesha was married to Prophet when he was 52 years old, Ayesha’ age at marriage would be 12 years {(Prophet’s age at the time of marriage MINUS Prophet’s age at Ayesha’s birth (52 yrs – 40 years = 12 yrs)}.
CONCLUSION: Ibn Hajar, Tabari an Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha at seven years of age is a myth.
EVIDENCE # 4 The Age of Ayesha in Relation to the Age of Asma
According to Abda'l-Rahman ibn abi zanna'd:
“Asma (ra) was ten years older than Ayesha. (REF: Siyar A`la'ma'l-nubala', Al-Zahabi, Vol. 2, p. 289, Arabic, Mu'assasatu'l-risalah, Beirut, 1992)
According to Ibn Kathir:
"She [Asma] was elder to her sister [Ayesha] by ten years". (REF: Al-Bidayah wa'l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi, Al-jizah, 1933)
According to Ibn Kathir:
"She [Asma] saw the killing of her son during that year [i.e. 73 AH], as we have already mentioned, and five days later she herself died. According to other narratives she died not after five days but ten or twenty or a few days over twenty or a hundred days later. The most well known narrative is that of hundred days later. At the time of her death, she was 100 years old." (REF: Al-Bidayah wa'l-nihayah, Ibn Kathir (died 1333), Vol. 8, Pg. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)
According to Ibn Hajar Al-Asqalani:
"She [Asma (ra)] lived a hundred years and died in 73 or 74 AH." (REF: Taqribu'l-tehzib, Ibn Hajar Al-Asqalani, Pg 654, Arabic, Bab fi'l-nisa', al-harfu'l-alif, Lucknow)
According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old at the time of hijra { Asma’s age MINUS 73 hijrah EQUALS the age of Asma at the time of Hijrah( 100 – 73 or 74 = 27 or 28)}.
If Asma (ra) was 27 or 28 years old at the time of Hijrah, Ayesha (ra), being younger by 10 years, should have been 17 or 18 years old {Asma’s age at the time of Hijarah MINUS the age difference between Asma and Ayesha EQUALS the age of Ayesha at the time of Hijarh (27 or 28 –10 = 17 or 18 yrs)}. Thus, Ayesha (ra), being 17 or 18 years of at the time of Hijra, she started to cohabit with Prophet between 19 to 20 years old (The Age of Ayesha at the time of Hijra + the year of Ayesha cohabiting with Prophet (19-20 + 1-2 Hijra) = The Age of Ayesha when she cohabit with Prophet (19 or 20 years).
Based on Hajar, Ibn Katir, and Abda'l-Rahman ibn abi zanna'd, age of Ayesha at the time living with Prophet would be 19or 20 years. In evidence # 3, Ibn Hajar suggests that Ayesha is 12 years old and in evidence # 4 he contradicts himself with a seventeen or eighteen-year-old Ayesha (ra). What is the correct age, twelve or eighteen?
CONCLUSION: Ibn Hajar is an unreliable source for Ayesha’s age.
EVIDENCE # 5 Battles of Badr and Uhud
A narrative regarding Ayesha's (ra) participation in Badr is given in Muslim, Kitabu'l-jihad wa'l-siyar, Bab karahiyati'l-isti`anah fi'l-ghazwi bikafir. Ayesha (ra) while narrating the journey to Badr and one of the important events that took place in that journey says: "when we reached Shajarah". It is quite obvious from these words that Ayesha (ra) was with the group travelling towards Badr.
A narrative regarding Ayesha's (ra) participation in the battle of `uhud is given in Bukhari,Kitabu'l-jihad wa'l-siyar, Bab Ghazwi'l-nisa' wa qitalihinna ma`a'lrijal:
"Anas reports that On the day of Uhud, people could not stand their ground
around the Prophet (pbuh). [On that day,] I saw Ayesha (ra) and Umm-i-Sulaim
(ra), they had pulled their dress up from their feet [to avoid any hindrance in their movement]."
CONCLUSION: Ayesha (ra) was present in the battles of Uhud and Badr.
It is narrated in Bukhari, Kitabu'l-maghazi, Bab ghazwati'l-khandaq wa hiya'l-ahza'b:
"Ibn `umar (ra) states that the Prophet (pbuh) did not permit me to participate in Uhud, as at that time, I was fourteen years old. But on the day of Khandaq, when I was fifteen years old, the Prophet (pbuh) permitted my participation."
Summary: Based on the above narratives, (a) the children below 15 years were sent back and were not allowed to participate in the battle of `uhud, (b) Ayesha participated in the battles of Badr and Uhud
CONCLUSION: Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicates that she was not nine old but at least 15 years old or older. After all, women used to accompany men to the battlefields to help them, not to be a burden on them. This account is another contradiction about Ayesha’s age.
EVIDANCE # 6 Surat al Qamar
According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (kitabu'l-tafseer) Ayesha (ra) is reported to have said:
"I was a young girl (jariyah)" when Surah Al-Qamar was revealed. (REF: Sahih Bukhari,kitabu'l-tafsir, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa'l-sa`atu adha' wa amarr)
The 54th surah of the Qur'an was revealed eight years before Hijrah (REF: The Bounteous Koran, M.M. Khatib, 1985). So, it was revealed in 614 CE {Year of Hijrah MINUS year of revelation of Al Qamar (622 CE – 8 = 614 CE)}. If Ayesha started living with Prophet (pbuh) at the age of nine in 623 CE or 624 CE, she was a newborn infant (a sibyah) {Year of Ayesha living with Prophet MINUS age of Ayesha when she started to live with Prophet (623 CE or 624 CE– 9 years=614 0r 615) at the time the Surah Al-Qamar was revealed.
According to the above tradition, Ayesha (ra) was actually a young girl (jariyah), not an infant (sibyah) in the year of revelation of Al Qamar. “Jariyah” means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha, being a Jariyah not a sibyah (infant), must be somewhere between 6-13 years at the time of revelation of Al-Qamar, and thereby she must have been 14-21 years (6-13 + 8= 14-21 years) at the time she married Prophet.
CONCLUSION: This tradition also contradicts the marriage of Ayesha at the age of nine.
EVIDANCE # 7. Arabic Term
According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices that she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked the identity of thebikr (virgin), Khaulah proposed Ayesha's (ra) name.
All those who know the Arabic language, are aware that the word "Bikr" in the Arabic language is not used for an immature nine-year-old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady without conjugal experience prior to marriage, as we understand the word, virgin, in English. Therefore, obviously a nine-year-old girl is not a "lady" (Bikr). (REF: Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut.)
CONCLUSION: The literal meaning of the word, Bikr (virgin), in the above Hadith is adult women with no sexual experience prior to marriage. Therefore, Ayesha was an adult woman at the time of her marriage.
EVIDENCE # 8. The Qur’anic Text
All Muslims agree that the Qur’an is the book of guidance. So, we need seek the guidance from the Qur’an to clear the smoke and the confusion created by the eminent men of the classical period of Islam in the matter of the age of Ayesha at her marriage. Does the Qur’an allow or disallow marriage of an immature child of seven years of age?
There are no verses that explicitly allow such marriage. However, I found a verse that guides us in our duty to raise a child deprived with the death of one or both parents. I believe that guidance of the Qur’an on the topic of raising orphans is also valid in the case of our own children. The Verse states:
“And make not over your property (property of the orphan), which Allah had made a (means of) support for you, to the weak of understanding, and maintain them out of it, clothe them and give them good education. And test them until they reach the age of marriage. Then if you find them maturity of intellect, make over them their property……” (Qur’an 4:5-6).
In the matter of children who has lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c) educate them, and (d) test them for maturity “until the age of marriage” before entrusting them with management of finances. Here the Qur’anic verse demands meticulous proof of their intellectual and physical maturity by objective test results before the age of marriage in order to entrust their property to them.
In the light of the above verses, no responsible Muslims would hand over financial management to a seven or nine year old immature girl. If we cannot trust a seven-year-old to manage the financial matters, she cannot be intellectually or physically fit for marriage also. Ibn Hambal (REF:Musnad Ahmad ibn Hambal, vol.6, p 33 and 99) claims that Ayesha at the age of nine was rather more interested to play with toy-horses than to take up the responsible task of a wife. Therefore, I would not believe that Abu Baker, a great Moimin, would betroth his immature seven-year-old daughter to fifty-year-old Prophet. Similarly, I would not believe that Prophet (pbuh) would marry a seven-year-old immature girl.
Another important duty demanded from the guardian of a child is “to educate them.” Let us ask the question, “How many of us in the Islamic Center believe that we can educate our children satisfactorily before they reach the age of seven or nine years?”
The answer is “none.” It is a logically impossible task to educate a child satisfactorily before the child attains the age of seven. Then, how can we believe that Ayesha was educated satisfactorily at the claimed age of seven at the time of her marriage? Abu Baker (ra) was a better judicious man than all of us. So, he definitely would have judged that Ayesha was a child at heart and was not satisfactorily educated as demanded by the Qur’an. He would not have married her to any one. If a proposal of marrying the immature and yet to be educated seven-year-old Ayesha came to Prophet (pbuh) he would have rejected it outright because neither Prophet (pbuh) nor Abu Baker (ra) would violate any clause in the Qur’an.
CONCLUSION: Marriage of Ayesha (ra) at the age of seven years would violate the maturity clause or requirement of the Qur’an. Therefore, the story of the marriage of the seven-year-old immature Ayesha is a myth.
EVIDENCE # 9. Consent in Marriage
A women must be consulted and get her permission to make the marriage valid (REF:Mishakat al Masabiah, translation by James Robson, Vol. I, p.665). So, in the Muslim marriage, a credible permission from women is a pre-requisite for the marriage to be valid. By any stretch of imagination, the permission by a seven-year-old immature girl cannot be a valid authorization for marriage. It is unconceivable to me that Abu Baker, an intelligent man, would take seriously the permission of a seven-year-old girl to marry a fifty-year-old man. Similarly, Prophet would not have accepted permission given by an immature girl who, according to Muslim, took her toys with her when she went live with Prophet (pbuh).
CONCLUSION: Prophet (pbuh) did not marry seven-year-old Ayesha because it would have violated the requirement of valid permission clause of Islamic Marriage Decree. Therefore, Prophet married intellectually and physically mature Lady Ayesha.