The foundation of happiness and development in Islam is through the family. As in Islamic culture, there are many rulings and recommendations for marriage. From the time of the Prophet until the present period, some issues have been formed in the context of culture and time in various societies, which have been linked to the Qur'an and revealed culture for authenticity and validation. One of the challenging issues in the family field is the phenomenon of child marriage. It means that boys and girls who have not reached full maturity get married. The current research, with the descriptive-analytical method and the tool of library-citation collection and the level of analysis of content analysis, seeks to answer the question of how child marriage is evaluated in the mirror of the Qur'an, traditions and history. The findings of the research indicate that from the perspective of the Qur'an, verse 4 of Surah Talaq and verse 32 of Surah Noor do not refer to child marriage, and based on the context, the meaning of the verses is the marriage of people who are qualified and ready to marry and are mature. Also, this category is related to the Quranic accessories of marriage, including; Achieving peace, mercy and affection between couples and the need to have a romantic relationship are in conflict. The corruption of child marriage is mentioned in the hadiths and the narrations of child marriage based on the principles of jurisprudence and hadith with the rule of no harm and no harm, which are both based on the primary rulings, are limited in this issue, even assuming the validity and significance of the hadiths. In the mirror of history, child marriage represents the rejection of this category and Aisha's age at the time of marriage was 17 years and the age of Hazrat Fatimah (PBUH) was about 15 years, and the narrations of Aisha's age should be understood in the discourse of Qibla honor and competition between spouses, which reproduce elements Jahili culture is in the field of family and looking at women.