Marriage, in addition to being an important social institution that ensures the continuation of نسل (lineage), is also considered a union in which individuals support each other on their journey toward the afterlife. However, claims that Islam permits child marriage are not consistent with the clear rulings of the Qur’an and generally stem from misunderstandings or incorrect translations.
The Qur’an, in Surah An-Nisa, clearly shows that the age of marriage is determined not by physical maturity but by intellectual maturity:
> “And test the orphans until they reach marriageable age. If you find in them sound judgment, then release their property to them… And do not consume it extravagantly before they grow up… And when you give them their property, bring witnesses over them. And sufficient is Allah as a Reckoner.” (An-Nisa, 4:6)
The term “sound judgment” in this verse refers not only to physical maturity but to a level of mental competence that enables a person to manage themselves and their property. In order for an individual to bear the responsibilities of marriage, they must have reached economic, mental, and moral maturity. This indicates that marriage at a young age is contrary to Islam.
Even if a child appears physically mature, it is not possible for them to bear the responsibilities of marriage in a mental sense.
Some translations interpret Surah At-Talaq, verse 4, as referring to “girls who have not yet menstruated,” which leads to the misunderstanding that child marriage is permitted. However, a closer examination of the Arabic text shows that this interpretation is incorrect. The phrase “lam yahidna” means “they did not menstruate,” not “those who have not yet menstruated.” If the intended meaning were “those who have not yet menstruated,” the phrase “lemma yahidna” would have been used.
The women referred to in this verse are not children, but rather those who do not menstruate for medical reasons, such as those who have reached menopause or those with specific biological conditions.
The correct translation is:
> “And those of your women who have ceased menstruation, if you are in doubt, their waiting period is three months. And for those who have not menstruated, if they are pregnant, their term is until they deliver. And whoever fears Allah, He will make for him ease in his matter.” (At-Talaq, 65:4)
This verse refers to adult women who do not menstruate due to biological reasons, not to children. Therefore, interpretations that suggest child marriage based on this verse are considered distortions taken out of context.
Claims regarding the age of the Prophet Muhammad’s wife, Aisha, are also based on misunderstandings when historical sources are examined. Although there are different narrations, reliable historical data suggests that Aisha was 18 years old at the time of her marriage. Some supporting points include:
- Aisha’s sister Asma was 10 years older than her and was 27 years old at the time of the Hijrah (migration) in 622 CE. This would mean Aisha was 17 at that time.
- Aisha stated that she was able to understand her parents’ behavior after they embraced Islam. Since Abu Bakr became Muslim in 611 CE, Aisha must have been at least 5–6 years old at that time.
Considering the prophetic period and the Hijrah, it is understood that Aisha was approximately 18 years old at the time of her marriage.
Islam requires not only physical but also mental and moral maturity for marriage. As understood from Surah An-Nisa and Surah At-Talaq, the primary criterion for determining marriage age is “rُshd,” meaning maturity and responsibility.
Additionally, historical evidence concerning Aisha’s age contradicts the claim that she was a child at the time of marriage.
Misinterpretations and incomplete information that attempt to legitimize child marriage lead to a deviation from the essence of religion. Therefore, in understanding the verses of the Qur’an, context, grammar, and historical facts must be carefully considered.
The Qur’an’s requirement of mental and moral maturity for marriage is also fully consistent with modern scientific findings. Child marriage has been proven by scientific studies to cause serious harm medically, psychologically, and socially.
Physically, the bodies of children are not sufficiently developed for pregnancy and childbirth, which can lead to:
Increased maternal and infant mortality due to early pregnancy,
Birth complications due to underdeveloped pelvic structures,
Iron deficiency and malnutrition,
Physical trauma and gynecological disorders.
The World Health Organization (WHO) defines marriage and pregnancy before age 18 as high risk and warns that pregnancies under 15 are life-threatening.
Psychologically, children are not mature enough to handle the responsibilities of marriage, which can lead to:
Depression, anxiety, and post-traumatic stress disorder,
Interrupted identity development,
Incomplete education and social development,
Lack of self-confidence and emotional abuse risks.
Child marriages also negatively affect society:
Lower education levels and loss of economic independence for women,
Intergenerational transmission of poverty,
Child labor and early motherhood issues,
Reinforcement of gender inequality.
Neurologically and psychologically, full brain maturity is generally considered to occur between ages 21–25. During this period:
Emotional balance and responsibility develop,
Educational and professional development reaches a significant level,
Individuals become more prepared for marriage and parenthood.
In this context, the Qur’anic concept of “rُshd” aligns with scientific findings in identifying the most suitable age for marriage.
Based on biological, psychological, and scientific criteria, the ideal marriage ages are:
For women: 20–25 years
For men: 23–30 years
These ranges are not absolute limits but general averages.
In conclusion, child marriage is contrary both to the Qur’an and to modern science and human rights. Promoting or legitimizing such practices imposes serious harm on individuals and society. Marriage should take place between individuals who have reached not only physical maturity but also mental, emotional, and moral maturity.
This approach, which is consistent with the fundamental principles of Islam, is also key to building healthier, more just, and more conscious societies.
