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The summery of the life of lady “Khadija” [PBUH], the mother of faithful
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The summery of the life of lady “Khadija” [PBUH], the mother of faithful

 

Translated by: Muhammad hassan heidary

The summery of the life of lady “Khadija” [PBUH], the mother of faithful

 

“Khadija” the daughter of “qowailed”

She’s from “Bani asad” tribe that was one of “Quraysh” tribes and the name of her mother was “Fatima” lady “Khadija” was so chaste] that she was called “Tahereh” at the age of ignorance.

Al asqalany al-Shafei, Ahmed ibn Ali ibn hajar. (d. 852 AH), Al esabahfi tamyiz al sahabah, vol. 7, p. 600, number 11086, Researcher: Ali Mohamed Al bajavy, Publisher: Dar Al-Geel - Beirut, first edition, 1412 H

“Aisha” says: whenever Prophet [PBUH] would remember “Khadija” would praise her and ask forgiveness for her from god. I said out of jealousy: god has given another wife to you instead of that old woman! Then Prophet [PBUH] got very angry… and said: why do you say such thing while she believed in me, when all people were pagan, she was my shelter when people stayed away of me, she affirmed my Prophecy while people would reject me and god gave me child from her but deprived you of such thing.

Al majlesy, Muhammad al-Baqir (d. 1111 AH), Bihar al-Anwar, vol. 16, p. 12, chapter 5, researcher: Mohammed al-Bakr Al behbudy, Publisher: Institute enforceable - Beirut - Lebanon, second edition, 1403 H

And with the same theme in:

Al-Abu Abdullah Ahmad ibn Hanbal (d. 241 AH), Musnad of Ahmad ibn Hanbal, vol. 6, p. 117, Publisher: Institute Qertabeh – Egypt

 “Zahabi” writes about her virtues: 

 He was a knowledgeable, dignified, believer, chaste lady, Elysian and perfect and competent from all sides and Prophet [PBUH] would always praise her and advantage her over all his spouses and cherish her a lot. “Aisha” says: I didn’t jealous any woman as much as “Khadija” because Prophet [PBUH] would cherish her a lot. And Prophet [PBUH] didn’t marry anyone before her and while she was alive and didn’t have slave and after her death he had slave. Indeed lady “Khadija” was the best companion for Prophet [PBU] and dedicated her property for Islam religion.[ and she reached to a level in chastity and piety] that god almighty and “Gabriel” greeted her and god said to Prophet [PBUH] give her good tiding that she’ll be in the paradise in a house which is a place of calmness.

Zahabi Shafei, Shams al-Din Abu abdu allah Mohammad ibn Ahmad ibn Othman (d 748 AH), seir al alam  Al naba’, vol. 2, p. 113 R: Shoaib  Al arnoot, Mohammad Naeem Al arqasusy, Publisher: Institute Al resalah - Beirut, ninth edition, 1413 H

Then he writes:

متفق على صحته.

Scholars have consensus on the correctness of this quotation.

... عن علي بن أبي طالب رضي الله عنهم عن النبي صلى الله عليه وسلم قال خير نسائها مريم بنت عمران و خير نسائها خديجة.

Prophet [PBUH] said: the best women of both worlds are Hazrat “Maryam” and lady “Khadija”

Al Bukhari jufi, Abu Abdullah Muhammad ibn Ismail (d. 256 AH), sahih Bukhari, vol 3, p 1388, R: d. Mustafa Deeb Al bagha, Publisher: Dar Ibn Kathir, Al yamamah - Beirut, third edition 1407-1987.  

There is another narration that Prophet [PBUH] said:

«. . . فقال رسول الله صلي الله عليه وآله: أفضل نساء الجنة أربع : خديجة بنت خويلد، وفاطمة بنت محمد، ومريم بنت عمران، وآسية بنت مزاحم امرأة فرعون»

Prophet [PBUH] said: the best women in the heaven are: “Khadija” the daughter of “Khoild” and “Fatima” [AS] Prophet’s daughter and “Maryam” the daughter of “ Amran” and “Aisha” and “Pharaoh’s daughter”

Al-Abu Abdullah Ahmad ibn Hanbal (d. 241 AH), Musnad of Ahmad ibn Hanbal, vol. 1, p. 322, Publisher: Institute Qertabeh – Egypt

Did lady “Khadijeh” [PBUH] get married before marring Prophet Muhammad [PBUH]?

One of potent issues that is discussed about the period before her marriage with Prophet Muhammad [PBUH] is this that if she had gotten married before marring Prophet [PBUH] or not?

Historians say that she married two guys called “Atigh ibn Abdullah al makhzumi” and “Abu hale al tamimi” and even gave bith to several children [and as “Aisha”  claimed] “Aisha” is the only virgin that Prophet married her.

But after exact research we conclude that despite the fame of above issue among historians, this issue is doubtful, because not only the only virgin that Prophet [PBUH] married was not “Aisha” but spreading this issue in many of historical books was he work of governments and politicians who wanted to reach their nefarious targets to stand against Ahl al-bayt [Shiite Imam] by exaggerating about “Aisha” via various tricks and government’s special gifts for “Aisha” and “Jamal” war and her other seditions, confirm our claim.

Since we want explain in brief, we avoid taking about differences over the name of “Abu hale” [if his name  was ”Shomas” or ”Nabash ibn zurarah” or vise versa or “Namash ibn zurarah” or…..and if lady “Khadija married him first or “Atigh”? or if his among Prophet’s companions or not? Or if “Hend” whom some of historians believe that he’s the son of “Khadija”, is child of “Abu hale” or “Atigh” or both of them had a child with the same name?

Al madani shiraz, al seyed  Ali khan died:1120 H. al darajat al rafi, p 407 publisher: manshurat maktab basirati, Qom- 1397 H.

Al asqalani Shafi 'i, Ahmad bin Ali ibn hajar Abu al fazl (died: 852 H), al esaba fi tamyiz al sahabah. V 5, p 556, researcher: Ali Mohamed Bejavi, publisher: dar al gil - Beirut, Edition: First, 1412 H – 1992

Ibn Abd al-Barr Nemari al ghertabi al Maliki, Abu Omar Yousef ibn Abdullah ibn Abd al-Barr (died: 463 H), Al estiab fi marefat al ashab,c 4.1817, ,researcher: Ali Mohamed bejavi, publisher: Dar al gil - Beirut, Edition: first , 412 H.

NOTICE:

“Ibn abdu al-barr quoted from “Jorjani nasabeh”: lady “Khadijah” married with “Abu hale” then she married “Atigh” then she married Prophet [PBUH] it’s written in some of resources that she married “Atigh” at first, then “Abu hale” and prophet [PBUH] in order.

 Al belazry, Ahmad ibn Yahya ibn Jaber (d. 279 AH), al ansab al ashraf, Prophet’s spouses.  Muhammad ibn Jarir al-Tabari, Al-Muntakhab, p. 86,.

. Al asqalany El-Shafei, Ahmed ibn Ali ibn hajar, (d. 852 H), Al esabah fi tamyiz al sahabeh , vol. 6, p.328, the biography of Nabash ibn zurarah, researcher: Ali muhmmad al bajavi, Publisher: Dar Al-gil Beirut, first edition, 1412 H – 1992

And if that child is “Atigh’s child it’s daughter, because some believe “Hend” the daughter of “Atigh” married “Seifi ibn Aa 'idh” and “Muhammad ibn seifi” is the result of this marriage. And if that child is “Abi hale’s child is whether daughter or son and if his child was a boy if he got martyred in “Jamal” war helping Commander of faithful [AS] or he attended “Seffin” and “Nahravan” wars as well? Or he died due to disease.

Al askari, Abu Hilal al-Hasan ibn Abdullah ibn Sahl bin saed ibn Yahya ibn Mehran (died: 395 H), V 1, p. 159,

The reasons that prove that “Khadija” didn’t get married before marring Prophet [PBUH]

1: as some of Sunni historians said like: ”Ismail Ibn Muhammad ibn fazl”, lady ”Khadija” [PBUH] was virgin before marring Prophet [PBUH]. He writes about “Abu taleb’s [AS] suggestion to Prophet [PBUH] about cooperating with “Khadija” in trade matters:

لما بلغ رسول الله صلى الله عليه وسلم خمسا وعشرين سنة وليس له بمكة اسم إلا الأمين لما تكاملت فيه خصال الخير قال له أبو طالب يا ابن أخي أنا رجل لا مال لي وقد اشتد الزمان علينا وألحت علينا سنون منكرة وليست لنا مادة ولا تجارة و هذه عير قومك قد حضر خروجها إلى الشام وخديجة بنت خويلد تبعث رجالا من قومك في عيرانها فيتجرون لها في مالها فيصيبون منافع فلو جئتها فعرضت نفسك عليها لأسرعت إليك وفضلتك على غيرك لما يبلغها من طهارتك وأني كنت أكره أن تأتي الشام وأخاف عليك من اليهود ولكن لا نجد من ذلك بدا وكانت خديجة امرأة باكرة ذات شرف ومال كثير وتجارة تبعث بها إلى الشام فتكون عيرها كعامة عير قريش تستأجر الرجل وتدفع المال مضاربة..

.when prophet reached to 25-year old in trade, people would call him “Amin” [ people had given him the title of “Amin”]. When his good traits reached to perfection “Abu taleb” [AS] said to: my brother’s son, I’m the man with no property, we have tough life and don’t have fund to trade. And it’s time for convoy of your tribe to leave towards “Sham”. “Khadija” the daughter of “Khoild” will send some men from your tribe to the “Sham” province with her own trade convoy to trade for her and get money. If you offer her to cooperate will accept it at once and prioritize you over others, because she’s aware of your piety and trusteeship. I don’t want you to go to “Sham” because I’m afraid of Jewish sedition against you. She sends trade convoy to “Sham” and like “Quraish” trade convoys, her trade convoys sign the contract of limited partnership with men….

Al esbahany, Abu al-Qasim Muhammad ibn Ismail al-Fazl (d. 535 H), prophecy reasons, Page 178, R: Mohammad al-Haddad, Publisher: Dar Tayebah - Riyadh, first edition, 1409 H

2: historians like:”Ibn shar asub”, “Ibn hatamameli”, quoted from “Belazuri” and “ Abu al ghasem kufi” and “Seyed morteza”:

أن النبي صلي الله عليه وآله تزوج بها، وكانت عذراء

When Prophet [PBUH] married “Khadija” she was virgin.

And it’s written in the books “Al anvar” and “al bada”: 

أن رقية وزينب كانتا ابنتي هالة أخت خديجة

“Roghayeh” and “Zeinab” are “Hale’s children the sister of “Kadija”

Ibn shar ashub, Rashid al-Din Abi Abdullah Muhammad ibn Ali Al mazndrany (d. 588 H), the virtues of Al Abi Talib, vol. 1, p. 138, R: A group of “Najaf” scholars, Publisher: Al maktab Al heidari, 1376 H 1956

3: late “Ibu al ghasem kufi” in the book “Al esteghasah”:

Based on a valid narrative from “Ah al bayt” [AS] lady “Khadija” had a sister called “Hale” and she married a man from “Bani makhzum” tribe, the result of the marriage was a daughter called “Hale”, after “Atigh”, the sister of “Khadija” married a man from “Bani tamim” tribe, called “ Abu Hend” and gave birth to a son named “Hend”. “Hale’s second husband had two daughters from his first marriage named “Zeynab” and “Rughayeh”. After a while “Abu hend” [second husband] passed away, his son who was mature, joined his father’s tribe but his two daughters “Zeynab” and “Rughyeh” who were infants lived with their mother “Hale” the sister of lady “Khadija” and protecting and caring these two children were done by “Khadija” for a while after she married Prophet [PBUH]. Because their mother “Hale” was poor but “Khadija” was wealthy and supported her sister and her to daughter financially and placed them in the custody of her own, after a while “Hale” passed away, and her daughters lived with Prophet [PBUH] and lady “Khadija”. On the other hand it was customary among “Arab” people at that time that if someone would support and raise an orphan, they would say that that orphan is his/her child…. And when Prophet [PBUH] and lady “Khadija” raised “Zeynab” “Rughyeh”, people said that they’re their children.

Al kufy, Abi Qasim Ali ibn Ahmad ibn Musa (d. 352 H), Al estegathah fi Bda Al salasah, vol. 1, S68- 69,

“Ibn athir” has quoted from “Hakem al neyshaburi”

والصحيح عندي هالة أخت خديجة بنت خويلد وهي هالة بنت خويلد أم أبى العاص.

 In my opinion the true quotation is this that “Hale” the sister of “Khadija” is “Khoild’s daughter, so he restates that lady “Khadija” had a sister called “Hale”

Ibn al-Athir Al-Jazari, Izz al-Din ibn athir Abi al-Hasan Ali ibn Muhammad (d. 630 H), Assad Al ghabAh in the knowledge of companions, vol. 5, p. 50, researcher: Adel Ahmed al-Rifai, Publisher: Dar Al turas Arabi - Beirut / Lebanon first edition, 1417H– 1996

Other contexts that prove that lady “Khadija” didn’t marry any one before Prophet [PBUH]

 Beside these reasons, they’re some quotations that show that she didn’t marry any one before Prophet [PBUH].

1: “Abu al ghasem Kufi” says:

All Islam scholars and historians have consensus that all “Quraysh” elders proposed to lady “Khadija” [they wish to have such spouse] but she rejected all of them and when Prophet [PBUH] married her, all “Quraysh” got mad at her and said: all “Quraysh” elders proposed to you but you reject them but you married “Abu taleb’s orphan who was poor and without property?! And what a knowledgeable and wise person accepts that lady “Khadija” rejected the request of all “Quraysh” elders to marry her and married a nomad Arab from “Bani tamim” tribe! Don’t wise people know that the impossibility of such work is clear and ascribing such thing to her who is known as a wise woman is among most obscene talks .

Al kufy,Abi Qasim Ali ibn Ahmad ibn Musa (d. 352 AH), Al esteghaseh in Bada Al salasah, vol. 1, p. 70,

2: from another side it’s not been filed in the history that “Quraysh” elders especially those who proposed to “Khadija” reproached her for marring someone from “Bani tamim” tribe “or marring “Atigh”

 El-Sayed Jafar M., al-Ameli, the treditions of Prophet [PBUH], vol. 2, p. 124.

It shows that whether “Abu hale” and “Atigh” had better financial situation than Prophet [PBUH] or “Abu hale” tribe had advantage on Prophet’s tribe! or lady “Khadija” and “Abu hale” didn’t get married till it causes dissatisfactory.

History is silent about first asuumption and hasn’t said anything about “Abu hale” and “Atigh’s property, and assuming that they had much money, there is no reason that lady “Khadija” accepted them as her spouses and rejected other rich people.

Secondly: she was a rich woman and didn’t need money and from morality points of view she had such high position that was known as “Tahereh” [chaste], so she was not seeking money and would only think about honestly and ethical values that found them in Prophet [PBUH] that’s why she married him.

About second assumption, as history witnesses, if “Bani tamim” doesn’t have superior to “Quraysh” tribe, at least they’re equal. With no advantage over each other.

So according to the doubt towards these two assumptions, third assumption is approved. It means lady “Khadija” didn’t marry “Abu hale” and “Atigh”

1: despite a lot research in the history, we didn’t find anything about “Abu hale” and “Atigh’s property. Some of contemporary historians, such as: late “Sheikh Abbas Qomi” [in the book montahi al amal] who has said: “Kadija” got huge wealth via her own and her husband’s money, which is a claim without evidence.

Some who couldn’t find any evidence about this issue, have said:

ثم تزوجها أبو هالة هند بن زرارة ... والظاهر أنه خلف لها ثروة عظيمة وكانت هي ذات ثروة وافرة.

“Abu hale” married “Khadija”…. And apparently he left huge wealth for her and lady “Khadija” had too much money as well.

 2: “Ali nayef al shuhood” one of “Wahhabi” scholars has similar expression. He says:

رفضت الزواج من قومها الأغنياء رفضا طبيعيا لأنها غنية ولا تريد المال. بل تريد الصدق والطهارة العفة ومكارم الأخلاق التي وجدتها في سيدنا محمد صلى الله عليه وسلم.

It’s a natural thing that lady “Khadija” rejected rich people who proposed to her, because she was rich, was seeking honesty and piety and ethical values that all of them existed in Prophet [PBUH].

Lady “Khadija” [PBUH] was waiting to marry Prophet [PBUH] with the command of god

There are some contexts in the history that after putting them beside each other we get to this point that lady “Khadija” was waiting for the appearance of last Prophet [PBUH] and marring him.

“Ibn hajar asqalani” quotes from “Muhammad ibn saed”:

... عن بن عباس أن نساء أهل مكة اجتمعن في عيد لهن في الجاهلية فتمثل لهن رجل فلما قرب نادى بأعلى صوته: يا نساء مكة إنه سيكون في بلدكن نبي يقال له أحمد فمن استطاع منكن أن تكون زوجاً له فلتفعل فحصبنه إلا خديجة فإنها عضت على قوله ولم تعرض له.

“Ibn abbas” says: at the time of ignorance, “Quraysh” tribe’s women got together to celebrate the feast. A man got close to them and said loudly: O’ women of “mecca” a prophet will come among you, each one of you who can marry him, shall do so, “Quraysh” women threw stone at him, but “Khadija” tolerated and didn’t throw stone. Al asqalany El-Shafei, Ahmed ibn Ali ibn hajar. (d. 852 AH), Al esabah in tamyia al sahabah, vol. 7, p. 601, biography of Khadija, number 11086, Researcher: Ali Mohamed Al bajavy, Publisher: Dar Al-jil - Beirut, first edition.

There is another quotation about it:

... عن سعيد بن جبير قال: اجتمعت نساء قريش في عيد لهن فجاءهن يهودي فقال: يوشك أن يبعث فيكن نبي فأيتكن استطاعت أن تكون له أرضاً يطؤها فلتفعل فشتمنه وطردنه، و وقر ذلك في صدر خديجة.....

“Quraysh” tribe’s women got together to celebrate the feast, a Jewish man came and said: a prophet will came among you, if any of you can marry him, shall do so, women, except “Khadija” cursed him but what he said placed in “Khadija’s heart.

Abu Hilal al-Askari, Alavayel, vol. 1, p. 28.

It might that someone find fault with this quotation:

 has written and it means that a Jewish فجاءهن يهودي1: in this quotation, the wordPerson gave people good tiding about the appearance of last Prophet [PBUH], but according to the Jewish plots against Prophet and his religion, we can’t accept that Jewish person do so and this quotation is unacceptable.

2: you said: “this quotation is not stipulated by any time, so maybe he said about the appearance of last Prophet many years before Prophet Muhammad [PBUH]” But   your text is “ because يوشك أن يبعث” in the narrative text above”يوشکnot match with the

word “يوشک shows the beginning, it means, Prophet’s appearance is very close, and this issue

is not match with your claim, that it’s not stipulated.

Response of the first fault: The plots of some of Jewish against Prophet Muhammad is undeniable, but this issue is no in contradictory with the eager of some Jewish to the appearance of last Prophet and predicting and believing in him. As probing to the history and precision in holy Quran verses, reveal this fact:

َفمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ وَكَفَى بِجَهَنَّمَ سَعِيرًا

And of them were (some) who believed therein and of them were (some) who disbelived therein. Hell is sufficient for (their) burning

SURAH [CHAPTER]  AN-NISA  VERSE, 55

Many of interpreters have restated that the meaning of this verse is Jewish people that we adequate to citing some of them:

“Tabari” quotes from “Mujahed”:

عن مجاهد : ( فمنهم من آمن به ) قال : بما أنزل على محمد من يهود * ( ومنهم من صد عنه ).

“Mujahed” has said: some of Jewish believed in what was sent down to prophet Muhammad [PBUH] and some rejected him [remained pagan] 

Al-Tabari, Abu Ja 'far Muhammad ibn Jarir ibn Yazid ibn Kathir  (d. 310), jame al bayan, vol. 5, p. 196, , Publisher: Dar Al fekr, Beirut - 1405 H

“Ibn abi hatam razi”, “Zemakhshari” and other interpreters have quoted this issue:

Al-Razi, Abd al-Rahman ibn Muhammad ibn edris (known as Ibn Abi Hatam), (d 327 AH), exegesis of Qur 'an, vol. 3, p. 981, verse 55 of Surah Al Nisa, researcher: Asaad Mohammed Tayeb, publisher: Al maktab Al asryah -

. Suyuti Jalal Din Abu al-Fazl Abd al-Rahman ibn Abi Bakr (died 911 AH), al dur al manthur, vol. 2, p. 173, verse 55 of Surah Al Nisa, Publisher: Dar Al fekr - BEIRUT – 1993

And accurate probing in the history shows the prediction of Jewish from the appearance of last Prophet,”Qertabi” writes:

ما يحكى عن ابن الهيبان حبر من أحبار يهود وممن كان ينتهي إليه علمهم وكان فاضلا في دينه ... فقال لليهود يوما ما ترونه أخرجني من الشام أرض الخمر والخمير إلى أرض البؤس والجوع قالوا له أنت أعلم قال فإني قدمت هذه البلدة أتوكف خروج نبي قد أظل زمانه وهذه البلدة مهاجره فكنت أرجو أن يبعث فأتبعه وقد أظلكم زمانه فلا تسبقن إليه يا معشر يهود فإنه يبعث بسفك الدماء وسبى الذرارى والنساء ممن خالفه فلا يمنعكم ذلك منه.

“Ibn hayban” was one the scholars of Jewish religion, one day said to the Jewish: what’s your idea about leaving “Sham” which is the land of wine and drinking and going to “Medina” the land of poverty? They said: you know better what to do. He said: I’ll definitely go to that city, the city that is expected a Prophet to appear there and it’s time for his appearance, and that’s the city that Prophet will migrate there and I hope that he is appointed and I follow him, his appearance has shaded you, don’t pass him because he kills his opponents and enslave their wives and children, don’t let his opponents to avoid you following him.

The measures of those who were eager to see Prophet [PBUH] were more than prediction and migrating to “Medina”, they were so eager that gave promise to their enemies that when he appears we’ll destroy you by him:

فلما تقارب زمان مبعثه كثرت أحاديث الكهان عن نبوته والأخبار بذلك فبشر بقرب ظهوره جماعة من الكهان وأما اليهود فكانت تكون بينها وبين العرب شرور وحروب فربما أصابت العُربُ منهم فكانت اليهود تقول قد قرب زمان نبي سيبعث الآن نقتلكم معه.

When the time of Prophet’s prophecy mission got close, priests would talk a lot about his appearance and some of them gave good tiding that his appearance is getting close, but “Jewish” people who had differences with “Arab” people and there was dispute and war among them, would say to them [Arab]: the time of Prophet’s prophecy mission is close and we’ll destroy you by his contribution.

Al ansari al-Khazraji Al qertaby, Abu Abdullah Muhammad ibn Ahmad ibn Abi Bakr ibn Farah Shams al-Din, (d. 671 AH), al aelam in Al nasary religion vol. 1, p. 289, researcher: d. Ahmad Hijazi al-Saqqa, publisher: dar Al turas Arabi – Cairo

.According to above issues, giving good tiding about Prophet’s appearance by that Jewish person, not only can’t make the narrative invalid but it was customary and acceptable at that time.

Response of the second fault:

يوشکThe verb” implies “beginning” if "ان"Nasebeh doesn’t come at first of its “Khabar” and if It happens won’t imply beginning.

“Soyouti” says:

لأنّه دالّ علي الحال و أن للإستقبال.

 Nasebeh implies "ان" The verbs that their meaning is “BEGINNING” imply present time, while Future [can’t come with each other]

Jalal al din Abdul Rahman al-Suyuti, Al bahjat Al marzyah the description of al fiyha, p. 115

“ibn aghil” explains about this rule more:

ومعنى قوله وترك أن مع ذي الشروع وجبا أن ما دل على الشروع في الفعل لا يجوز اقتران خبره بأن لما بينه وبين أن من المنافاة لأن المقصود به الحال وأن للاستقبال.

“ that “Ibn malek” has said is this:وترك أن مع ذي الشروع وجباthe meaning of this sentence”

we can’t bring "ان" nasebeh at first of the “Khabar” of any verb that implies “beginning”

Because there is contradictory between a verb that implies “beginning” and “ nasebehان"

Because we use of “beginning” verbs to say to people that the verb brought in the khabar happens in present time but we use of ان nasebeh if the verb brought after That will happens in the future.  so when the “Khabar” of “beginning” verbs begins with "ان" nasebeh, won’t imply present time.

Al aqeeli al hamdani bahae aldin Abdullah ibn Aqeel, description of Ibn 'Aqil, vol. 1, p. 337

"یوشک" nasebeh Has been brought at the first of khabar of "ان" In the above text

 Doesn’t imply “beginning” and the meaning of sentence is this:"یوشک" ] soيوشك أن يبعث[

  Doesn’t   "یوشک" It’s hope that a Prophet appears in your city in the future. So the

Harm the narrative’s timing predication and at most shows people’s eager to Prophet’s appearance.

سيکون في بلدكن نبي 1: maybe someone says: this sentence has written in the quotation:

 In Arab literature implies “soon future” so this quotation is stipulated and "س"and the letter

Implies “soon future”

Response:

سوف and س Have the same meaning and imply future and imply on “soon future or

Far future” depends on outer contexts

 Implies “far future”, the root of their opinion is in "سوف" Of course those who believe that

 “ the more letters a word has the more      كثرة الحروف تدل على كثرة المعنىthis sentence

Meaning it shows. But the fact is that this matter isn’t common and is not a general rule but some time words with more letters wouldn’t convey more meaning, as “Ibn hesham” one “Nahv” science scholars disclose this fact, he says:

سوف: مُرادفة للسين، أو أوسعُ منها، على الخلاف، وكأن القائل بذلك نظر الى أنّ كثرة الحروف تدل على كثرة المعنى، وليس بمُطَّردِ

سوف and س Have the same meaning and imply future, Of course who believe that  سوف Conveys more meaning and refers to “far future”, the root of their opinion is this

Sentence: the more letters a word has, the more meaning it conveys. but the fact is it’s a general rule.

Ibn Hisham al-Ansari, Jamal al din Abu Muhammad Abd Allah ibn Yousef, moghni al labib, vol. 1,

This quotation isn’t stipulated, so it might that that person did aware people of Prophet’s appearance, many years before his prophecy mission.

"سيکون في بلدكن نبي"Someone might say,in this quotation, this sentence has written

 Implies “soon future”, so this quotation is stipulated. "س"and the letter

Response:

سوف and س Have the same meaning, and both of them imply future, but  the truth is that سوفConveys more

 "سوف" Implying “soon or far future, depends on  outer contexts. Those who say that

Meaning and implies far future, the root of this opinion refers to this sentence:

كثرة الحروف تدل على كثرة المعنى

The more letters a word has, the more meanings it conveys. But the fact is that, this matter

Isn’t common and isn’t a general rule but sometimes it’s vise versa.

The potent point in this quotation is this that, what he said placed in the heart of “Khadija” and some of Sunni historians have said what when Prophet [PBUH] returned home from “Hara” cave on the first day of his prophecy mission and explained to “Khadija” about events that happened to him, lady ”Khadija” said:

أبشر فوالله لقد كنت أعلم أن الله لن يفعل بك إلا خيرا وأشهد أنك نبي هذه الأمة الذي تنتظره اليهود ، قد أخبرني به ناصح غلامي وبحيرى الراهب ، وأمرني أن أتزوجك منذ أكثر من عشرين سنة.

I give good tiding! Swear to god I knew that god doesn’t do anything about you except goodness, and I witness that you’re the Prophet of this nation that Jewish was waiting for him, my slave “Naseh” and “Buhira” priest had told me that you’re Prophet and more than 20 years ago “Buhira” priest told me to marry you.

Ibn Kathir damascene, Abu Ismail bin Omar al-Qurashi (d. 774 AH), Al bedayah and alnahayeh, vol. 3, p. 21, chapter: the beginning of revelation , Publisher: maktab al maeref – Beirut

According to this quotation, lady ”Khadija” more than 20 years before Prophet’s prophecy mission knew that he’s the Prophet of this nation and was told to marry him. It means if she had 25 or 28 years old at the time of marring Prophet, before getting to 20 years old, she was waiting for last prophet and had duty to marry him.

1: “Beyhaghi” says: the true word is that she had 25 years old when she married Prophet Muhammad [PBUH]

وأجمع العلماء ان رسول الله صلى الله عليه وسلم شخص مع عمه أبى طالب إلى الشأم بعد موت عبد المطلب ... وكان عمره اثنتي عشرة سنة وقيل تسع سنين والأول أكثر فرآه بحيرا الراهب ورآى علائم النبوة وكانوا يتوقعون ظهور نبي من قريش فقال لعمه ما هذا منك قال ابني قال لا ينبغي أن يكون أبوه حيا قال هو ابن أخي قال انى لأحسبه الذي بشر به عيسى فان زمانه قد قرب فاحتفظ به.

Scholars have consensus that Prophet [PBUH] would go to “Sham” with his uncle after his father’s death [for trade]… and he had 12 years old and some said that he had 9 years old, but most of them agree with the first quotation [he had 12 years old]. “Buhira” saw Prophet and saw the sighns of prophecy in him, while they were waiting a prophet from “Quraysh” tribe. “Buhira” said to Prophet’s uncle: who is he? He answered: he’s my son. “Buhira” said: [with this signs that I see] it’s not worthy that his father is still alive! “Abu taleb” said: he’s my nephew. “Buhira” said: I think he’s the Prophet that “Jesus” gave good tiding about his appearance, the time his appearance is close, take care of him.

Ibn al-Athir Al-Jazari, Izz al-Din ibn al athir Abi al-Hasan Ali ibn Muhammad (d. 630 AH), Asad Al ghabah in knowing companions, vol. 1, p. 15, researcher: Adel Ahmed al-Refae, Publisher: Dar al ehya Al turas Arabi - Beirut / Lebanon, first edition, 1417 AH –

In this quotation “Ibn athir” claims consensus that when “Buhira” gave good tiding, Prophet had 9 or 12 years old, if “Buhira” has ordered to “Khadija” at the same time or a time close to that, to marry this person - last prophet- it shows that lady “Khadija” was waiting to marry him when he had 9 o 12 years old. And if she had 25 years at the time of marring Prophet [PBUH] – Prophet had 25 years old too at the time of marriage- she was waiting to  marry  prophet [PBUH] when she had 9 or 12 years old. And if she had 28 years old at the time of marriage, was waiting for marring prophet from 12 or 15 years old. On the other side all historians have written that “Varaghat ibn nufel” her cousin and all her rich relatives proposed to her, but all of them were rejected, despite their culture and family ranking were the same.

“Ibn hajar asghalani” quotes from “Muhammad ibn Sa 'ad”:

كانت ذكرت لورقة بن عمها فلم يقدر

“Varagat ibn nufel “ proposed to her but was rejected.

Ibn Hajar Al asqalany, Al esabah in distinguishing companions, vol. 8, p. 100.

Tough, it’s written in the rest of this quotation that “Khadija” married “Abu hale” and “Atigh” after this event, but it’s unlikely because, in addition to “Vuraghah” all rich people of “Quraysh” tribe proposed to her and were rejected, and as it was said, there isn’t valid evidence that she married “Abu hale and “Atigh”.

The question is this that what advantage these two persons had over all the men of “Quraysh” tribe who were rich and prominent?! And if such marriage was reasonable at that time?

“Bani tamim” tribe wasn’t “Qurayshi” and was united with “Bani al dar” tribe that was part of “Quraysh”

Muhammad ibn Sa 'ad” writes about rich people’s proposal to lady “Khadija”:

... نفيسة بنت منية قالت كانت خديجة بنت خويلد بن أسد بن عبد العزى بن قصي امرأة حازمة جلدة شريفة مع ما أراد الله بها من الكرامة والخير وهي يومئذ أوسط قريش نسبا وأعظمهم شرفا وأكثرهم مالا وكل قومها كان حريصا على نكاحها لو قدر على ذلك قد طلبوها وبذلوا لها الأموال فأرسلتني دسيسا إلى محمد بعد أن رجع في عيرها من الشام.

“Nafiseh” the daughter of “Manih” says: “Khadija” was smart, foresighted, stable and dignified. God has willed goodness about her and at that time she had [among her tribe’s people] the best parentage and the most honor and was rich, all her relatives wished to marry her, if they can, all of them proposed to her and offered her too much money but when Prophet returned from “Sham” with “Khadija’s trade convoy, she sent me to him to convey her marriage proposal…”

Al basari zahari, Abu Abdullah Muhammad ibn Sa 'd ibn Munie (d. 230 AH), Tabaqat al-Kubra, vol. 1, p. 131, published by: dar al sader - Beirut,

So, what that person “ the bearer of good tiding about Prophet’s appearance” said, placed in her heart and she was ordered to marry Prophet [PBUH] and she rejected all her rich and prominent “Quraysh” suitors, don’t these things show her eager to marry the last Prophet?

The witness of our claim is these two quotations:

When “Khadija” heard from her slave about what happened to Prophet on the way back to “Sham”, she went to her cousin who knew the books of different religions

“Ibn eshagh” famous biographer, quotes their conversation:

و قد كانت خديجة بنت خويلد قد ذكرت لورقة بن نوفل بن أسد و كان ابن عمها و كان نصرانيا قد تبع الكتب و علم من علم الناس ما ذكر لها غلامها ميسرة من قول الراهب و ما كان يرى منه إذ كان الملكان يظلانه فقال ورقة : لئن كان هذا حقا يا خديجة إن محمدا لنبي هذه الأمة قد عرفت أنه كائن لهذه الأمة نبي ينتظر هذا زمانه.

When “Khadija” quoted for her cousin “Vuragah”, what her slave told her about “priest’s prediction about the prophecy of Muhammad [PBUH] and shading two angles above his head on the way back from sham”, “Vuragah” said: if what you said is true he’s the prophet of this nation, I knew there will be a prophet for this nation who’s expected to appear and it’s time for his appearance.

Muhammad ibn Ishaq ibn Yasar (d. 151 AH), Ibn Ishaq 's tredition, vol. 2, p. 94, researcher: Muhammad Hamid Allah.

And “Khadija” was confident that this person is the last Prophet, and maybe the memories of that feast celebration that was arranged by “Mecca” women at the time of ignorance and that guy who gave good tiding about the appearance of Prophet in this land, were brought back, and realized that it’s time to living up the order of priest “Yahira” about marring the prophet. That’s why she sent someone to “Abu taleb” to be her mediator in marring the Prophet Muhammad [PBUH].

“Halabi” writes in his book about the arrangements of marriage of lady “Khadija” with prophet [PBUH].

أن خديجة رضي الله تعالى عنها قالت للنبي صلى الله عليه وسلم إذهب إلى عمك فقل له تعجل إلينا بالغداة فلما جاءها معه رسول الله صلى الله عليه وسلم قالت له يا أبا طالب تدخل على عمي فكلمه يزوجني من ابن أخيك محمد بن عبد الله فقال أبو طالب يا خديجة لا تستهزئى فقالت هذا صنع الله فقام فذهب وجاء مع عشرة من قومه إلى عمها.

Lady “Khadija” said to Prophet [PBUH]: go to your uncle and say to him coming to our house tomorrow. When “Abu taleb” and Prophet went to her house, she said: “Abu taleb” go to my uncle and talk to him to accept me marring your nephew “Muhammad ibn abdu Allah”. He said: “Khadija” don’t kid me. She said: this marriage is the work of god. Then “Abu taleb” left the house and went to her uncle along with 10 men of his tribe.

Al-Halabi, Ali ibn Burhan al-Din (d. 1044 AH] the tradition of al halbiyah , vol. 1, p. 226, Publisher: Dar Al maerefah - BEIRUT – 1400.

Yes, ‘Abu taleb” gets surprise that a woman proposed to a man, but after hearing “Khadija’s response he takes an act.

The important point in the text is that lady “Khadija” says that this marriage is the work of god. And this issue may show that that person who appeared before them at the feast celebration, at the time of ignorance, was an angle and it’s not unlikely, because:

 فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا” has been used for angles: مثّل 1: the word”

“We sent to her our spirit (Gabriel) in the resemblance of a perfect human”.

Surah MARYAM, verse 19

2: prophet [PBUH] said:

أفضل نساء الجنة أربع : خديجة بنت خويلد ، وفاطمة بنت محمد، ومريم بنت عمران، وآسية بنت مزاحم امرأة فرعون.

The best women in the heaven are: “Khadija” the daughter of “Khowailed” Fatima [AS] the daughter of prophet Muhammad [PBUH] and “Maryam “ the daughter of “Omran” and “Asiyah” the daughter of “Muzahem” Pharaoh’s wife.

In this quotation not only introduces “Khadija” as heavenly alongside “Maryam”, but he says her name prior to “Maryam”. So as a divine angle appeared before” Maryam” it’s not unlikely that angles appear before “Khadija”. So since that person came on behalf god, his talks placed in her heart.

All these issues show that “Khadija” was waiting for Prophet [PBUH] to marry him, so it is impossible that she married “Abu hale tamimi” and “Atigh”.

 As it was told she was known as “Taherah” [chaste] and definitely its [Taherah] meaning in here is not just her avoidance of acts incompatible with chastity because doing such works wasn’t common among “Quraysh” women to except her by this title but act incompatible with chastity was hated state, and as holy Quran restates, some people would force their slaves to do such work. so she was known as “Taherah” [chaste], means that she was clear of all filths and evils of ignorance. 

لَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا لِتَبْتَغُوا عَرَضَ الْحَيَاةِ الدُّنْيَا وَمَنْ يُكْرِهُّنَّ فَإِنَّ اللَّهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَحِيمٌ.

Do not force your slave girls into prostitution in order to seek worldly gain for they wish to preserve their chastity. Whosoever compels them, surely Allah, after their being compelled, is the forgiver (to the girls), the most merciful.

Surah AL-NUR, VERSE 33

“Muhammad ibn alavi maleki” on of contemporary scholars, restates to this issue:

وقد حفظها الله تعالى من أرجاس الجاهلية ، فأحاط عرض هذه السيدة الزكية وصانه من كل أذية و بلية برعايته وعنايته الباهرة ولذلك كانت تلقب بالسيدة الطاهرة»

God almighty protected her from all filths of ignorance and did surround this chaste lady with goodness from all side and protected her from any harassment, grief and problem with his particular and bright favor, that’s why she was called “chaste lady”.

Al-Sayed Mohammad ibn Alawi al-Maliki al-Al bushra in virtues of lady “Kadija”, Page 5 

One of the instance of “filth” is pagan’s fetus {1} if the “uterus” of lady “Khadija” is supposed to be a place for raising “Fatima” [AS] who is one of the instances of “ Ahl al bayt” in the verse of “ tathir” [cleanliness] whom god has willed genetically to keep any kind of filth and evil away of them and is god’s proof upon infallible imams, considering these points, how can we accept that before the birth of “Fatima” [AS], the “uterus” of “Khadija” has been a place for the fetus of two pagans, while if there is only a bit of filth and evil - at the time of ignorance or Islam- in the ancestors or the mother and grandma of “Ahl al bayt”, it causes” god’s will about ”Ahl al bayt” isn’t fulfilled, that’s why we read in “Imam Husain” supplication:

 “لم تنجسک الجاهلية بأنجاسها

Therefore, god has kept any filth and evil even from her grandmother at the time of ignorance. Because the expedient of this expression is that, filths of ignorance are away of “Ahl al bayt” even in the way that the “uterus” of their grandmother be a place for pagan’s fetus.

God mentions “hypocrites” with the title of “filth”:

سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَ مَأْواهُمْ جَهَنَّمُ جَزاءً بِما كانُوا يَكْسِبُونَ

when you return to them, they will swear to you by Allah that you might turn aside from them. let them alone, they are unclean. hell shall be their refuge, a recompense for their earnings.

Surah ,AL-TAWBA  verse , 95

when the title “filth” is true about hypocrites, clearly this title applies for “idolaters” because opposing hypocrites and condemning them are because they say that we believe that god is one [oneness] but from inside they are idolaters, so the main source of condemning hypocrites is their pollytheism, and god has promised to forgive all sins except Polytheism: 

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا

Allah does not forgive (the sin of inventing an) association with him, but he forgives other (sins) to whomsoever he will. he who associates with Allah has invented a great sin.

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا

Allah does not forgive (the sin of inventing an) association with him, but he forgives other sins to whomsoever he will. whosoever associates with Allah has gone astray in far error.

So according to narratives and verses “polytheism” is the biggest sin so the title of “filth” is definitely true about it and when the existence of idolater, is filth and evil, naturally his fetus which is part of his body is filth as well.

 قال الامام عسکرى عليه السلام نحن حجج الله على خلقه ، و جدتنا فاطمه حجه علينا.

We’re god’s proofs for creatures and our grandma Hazrat “Fatima” is proof for us.

Al tebyan Al-Bayan in interpretation of al-Qur 'an, v 13, p 235

“ we realize that fathers and  لم تنجسک الجاهلية بأنجاسها From this sentence:

Mothers of “ Ahl al bayt” including lady “Khadija” were theist and away of even little bit of idolatry and atheism.

El-Sayed Khomeini, anvar al hedayat, vol. 1, p. 83, Imam Khomeini Institute of planning and publishing works.

Now the question is that how is that possible that a theist woman would have married idolaters?! And how is that possible that “Ahl al bayt” born via a uterus that is polluted by filths of the ignorance.

The age of lady “Khadija” at the time of marring Prophet Muhammad [PBUH]: 

There is difference amongst historians about Prophet’s age at the time of marring “Khadija” [AS], but many of them believe that he had 25 years old.

Al basry al zahary, Abu Abdullah Muhammad ibn Sa 'd ibn Manea (d. 230 AH), Tabaqat al-Kubra, vol. 1, p. 131, Publishing: house of export - Beirut,

There are many opinions About the age of lady “Khadija” at the time of marring Prophet [PBUH] some of historians like: “Beyhaghi” says that she married him.

... بلغت خديجة خمسا وستين سنة، ويقال: خمسين سنة، وهو أصح

[after the death of “Abdu Allah” the son of Prophet [PBUH], some say: “Khadija” [at the time of death] had 65 years old, and some other one have said: she had 50 years old, this one is true.

Al beyhaghy, Abu Bakr Ahmad ibn Hussein ibn Ali (d. 458 AH), prophecy reasons, vol. 2, p. 71,

He writes:

أن النبي تزوج بها وهو ابن خمس وعشرين سنة قبل أن يبعثه الله نبيا بخمس عشرة سنة.

15 years before prophetic mission they married each other.

Al beyhaghy, Abu Bakr Ahmad ibn Hussein ibn Ali (d. 458 AH), prophecy reasons, vol. 2, p. 72,

So according to “Beyhghi’s opinion when Prophet had 50 years old at the time of death, the tenth year of prophetic mission, and got married 15 years before prophetic mission, so we conclude that lady “Khadija” had 25 years old at the time of marring him.

“ibn emad” says: many of scholars believe that “Khadija” had 28 years old at time of marriage

The author of the book “Shuzat al zahab” says:

و رجح كثيرون أنها ابنة ثمان وعشرين.

Many of scholars say that she had 28 years old at the time of marring prophet.

Al akry Al hanbaly, Abd al Hai ibn Ahmad ibn Muhammad (d. 1089 AH), Shuzarat al zahab, vol. 1, p. 14, the events of 11th year, researchers: Abdul Qader Al arnut, Mahmoud Al arnut, Publisher: Dar Ibn Kathir - Damascus, first edition, 1406 AH. “Hakem neyshabury” quotes only this quotation from “Ibn eshagh” [famous biographer].   

“Ibn asaker” and “Zahabi” and late “Arbeli” quotes from “Ibn abbas”: lady “Khadija” had 28 years old while marring prophet [PBUH].

“Montgomery waat” famous east scholar writes about it:

من المعروف طبيا أن المرأة التى عاشت حياة زوجية سليمة و تكررت ولادتها يمكنها أن تستمر فى ال انجاب الى سن متأخرة. و لكن من المعروف طبيا أيضا أن المرأة المرضع لا تحمل عادة، و على هذا فان الفترة بين الحملين لمن تقل عن عامين حتى يتم فصال الطقل. فالقول بأن السيدة خديجة كانت تلد كل عام قول مشكوك فيه طبيا، و الأقرب الى التصديق أن يكون كل عامين، فتكون الفترة التى أنجبت فيها الأبناء السبعة 14 عاما (السنة 12) فلو كانت تزوجت و هى فى الأربعين كما يقول حكيم ابن حزام لكان عمرها فى الحمل الأخير 54 عاما على الأقل و هو أمر مستبعد الى درجة كبيرة كما يقول المؤلف، و بذلك يكون قول عبد اللّه بن عباس رضى اللّه عنهما أن عمرها كان 28 عاما أقرب الى التصديق. و اللّه أعلم- (المترجم). ثم انها لو كان عمرها عند الزواج أربعين لما كان ينتظر أن تخطب لنفسها شابا عمره 25 سنة لأنه فى هذه الحال فى عمر أولادها، فما كان شرفها يسمح لها بذلك- (المراجع[.

It’s well-known in medical science, a woman who has healthy matrimony, and has given birth to many children, she might have the power of pregnancy at high age. And it’s also well-known in medical science, that breastfeeding-women can’t get pregnant. So there must be at least 2 years between to childbirths. So this idea that lady “Khadija” would give birth to one child every year is doubtful idea –in medical terms of view- and what is close to reality is this that she got pregnant every two years so the period of time for giving birth to seven children is 14 years.

Presuming that she married Prophet [PBUH] –as “Hakim ibn hazam” has said- at the age of 40 years old, she should have had at least 54 years old when she was pregnant, which is very unlikely as author has said.

And from what we said we realize that what “Abdu Allah ibn abbas” has said that she had 28 years old at the time of marring prophet, is closer to the reality. The author writes: if she had 40 years old, she shouldn’t have waited for a young man to marry him because he is like her son in terms of age, and her dignity doesn’t let her to do so.

Montgomery Watt, Muhammad in Mecca, footnote p. 100, translated by Abdul Rahman Abdullah Al Sheikh Hussein Isa.

Late “Arbeli” quotes from “Ibn hemad:

Lady “Khadija” had 28 years old at the time marring prophet [PBUH].

Of course there’re some other quotations that she had “35,44,45”, “30, 40, 46,50,48” at the time of marring prophet [PBUH]. Among these eight quotations they have accepted that she had 40 years old while marring prophet. After exact research we find out that this quotation, as some Sunni historians such as:”Hakem neyshaburi” have said is rear opinion and one of Sunni scientific pillars “Ibn hajar al Asqalani” sais that she had 28 years old at the time of marring prophet [PBUH].

Al asqalany al-Shafei, Ahmed ibn Ali ibn hajar, A. (d. 852 AH), Fath Al-Bari the interpretation of sahih al bukhari, v 7, p 100, R: Moheb al-Din al-Khatib, Publisher: house of knowledge- Beirut.

“Hakem neyshabury” says:

عن هشام بن عروة قال توفيت خديجة بنت خويلد رضي الله عنها وهي ابنة خمس وستين سنة هذا قول شاذ فإن الذي عندي أنها لم تبلغ ستين سنة.

“Hesham” quotes from his father that lady ”Khadija” had 65 years old. This opinion is rare and in my idea she had less than 60 years old.

Al neysabury al-Hakem, Abu Abdullah Muhammad ibn Abdullah (d. 405 AH), Al mustadrak, vol. 3, p. 201, R: Mustafa Abd al Qader, Publisher: dar al kotob  - Beirut first edition 1411 H –

With these descriptions, this idea that she had 40 years while marring prophet will be questioned and when this idea that she had 60 years old is rare, naturally this idea that she had 40 years old will be rare too, thus she absolutely didn’t have 40 years old at the time of marring prophet [PBUH]. 

For more information:

Ibn kathir al dameshghi, Abu Ismail ibn Omar al-Qurashi (d. 774 AH), prophet’s traditions , vol. 1, p. 265, chapter: Umrah during marring Khadija-.

Al nuvy al-Shafei, Mohi al-Din Abu Zakariya Yahya ibn Sharaf (d. 676 AH), purification of letters and words biography of Khadija mother of believers, cv: 1159-searched by: maktab al derasat, Publisher: Dar Al fekr - Beirut, first edition 1996

Of course “Hakem” doesn’t say his definite opinion about “Khadija’s age at the time of marring prophet [PBUH].

THE PROPOSAL OF LADY “KADIJA” [AS]

As we said, she was the best lady of “Quraysh”, and was in the mouth of public from family dignity, insight and beauty points of view and she was called “the lady of Quraysh women” and elders of her tribe wished to marry her but because she didn’t see the criteria of marriage in them, rejected all of them. But as soon as she saw ethics dignity and purity of the soul and trusteeship and great traits of Prophet Muhammad [PBUH], she herself got pioneered and expressed her interest in prophet [PBUH], as she herself said about the reason of her interest in Prophet [PBUH] in her first conversation with him:

إني قد رُغِبتُ فيك لقرابتك مني، وشرفك في قومك، وأمانتك عندهم، وحسن خلقك، وصدق حديثك.

I got interested in you, because you’re my relative and dignified amongst you people, you’re well-known to trusteeship amongst you tribe and are honest and are good temper.

Al dameshqy Ibn Kathir, Abu Ismail ibn Omar al-Qurashi (d. 774 AH), Al bedayah and al nahayah, vol. 2, p. 358, chapter: the marriage of Khadija. Publisher: the school of knowledge Beirut.

Prophet [PBUH] explained the story to his uncle [Abu taleb] and went to “Khadija’s guardian means her uncle for proposal [her father died at “Fujar” war or before that].

Al-Halabi, Ali bin Burhan al-Din (d. 1044 AH), the tradition of Al halabyah vol. 1, p. 225, Publisher: house of knowledge - BEIRUT – 1400.

“Abu taleb” [AS] said:

I’m grateful to god for putting from the root of “Abraham” and the descendant of “Ismael” and put us in his safe shrine and granted us the mastering of people and made us bless in our city. The he said: my nephew [Prophet Muhammad] is superior than all “Quaraysh” men and not of them are equal with him and no man will be compared with him unless my nephew is higher than him and amongst divine creatures he’s unique, however h doesn’t have much money [but doesn’t matter] because world’s properties aren’t eternal and are mortal, he’s interested in “Khadija” so wither permission and order, we’ve come here to propose to her and I’ll take care of her dowry and if you want we’ll pay it at once and swear to the owner of this house [god] there are sporadic religion and full vote and comment…. Then “Khadija” said to her uncle: my uncle however , you’ve advantage on me in testifying but you don’t have advantage on me about making decision for myself. [then she said to Prophet [PBUH]: I’ve selected you as my husband and I’ll take care of dowry [ when some of people amused what “Khadija” said- about taking care of her dowry- and said with surprise]: how women commit their own dowry?! “Abu taleb” got angry and got up and said: if there is someone like my nephew, they will request him with the most dowry, but if someone is like you, it’s natural that you should pay much dowry for marriage….

Al kuleiny al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (d. 328 AH), Usul al-Kafi I, vol. 5, pp. 374-375, chapter: declaim of marriage , H-9, Publisher: Islamiyah, Tehran second edition.

About the amount of dowry of lady ”Khadija” there are many quotations, and some believe that her dowry was 500  gold dirhams and some say that it was 20 camels. Therefore, Prophet Muhammad [PBUH] and “Khadija” [AS] married each other and 15 years before their prophetic mission they began their common bright life.

Al asqalany al-Shafei, Ahmad ibn Ali ibn hajar, (d. 852 AH), Fath Al-Bari description of sahih Bukhari, vol. 7, p. 100, chapter of the Prophet’s marriage with Khadija, researcher: Moheb al-Din al-Khatib, Publisher: the house of knowledge- Beirut. Notice:

The common opinion is that Prophet married 15 years before prophetic mission but they are some other opinions: “Ibn Jarih” says: Prophet had 37 years old, it means three years before prophetic mission.  

Heythami, Abul Hasan Ali ibn Abi Bakr (died 807 AH), majmae Al zavaed and manbae al favaed, vol 9, p 219, Publisher: Dar al Ryan Lelturas / Book of Arabi – Cairo, Beirut - 1407 AD

“Abi helal askari” writes:

Some believe that Prophet got married when he had 35 years old – 5 years before prophetic mission-

Al-Askari, Abu Hilal al-Hasan ibn Abdullah ibn Sahl ibn saed ibn Yahya ibn Mehran (d. 395 AH), Al avayel Lelaskary, vol. 1, p. 28.

“Ibn hajar asqalani” says the true opinion is that Prophet lived with “Khadija” for 25 years and she passed away 10 years after prophet’s prophetic mission, it means she married Prophet 15 years before prophet mission.

Al asqalany al-Shafei, Ahmad ibn Ali ibn hajar, (d. 852 AH), Fath Al-Bari description of sahih Bukhari, vol. 7, p. 100, chapter of the Prophet’s marriage with Khadija, researcher: Moheb al-Din al-Khatib, Publisher: the house of knowledge- Beirut.

Lady “Khadija” [AS] is the first woman who believed in Prophet [PBUH] and completed her faith by admitting to the guardianship of Commander of faithful and swearing allegiance to him.

Al majlesy, Muhammad al-Baqir (d. 1111 AH), Behar al-Anwar, v 18, p -232 233, R: Mohammed al-Baqer Al behbudi, Publisher: Institute of al vafae - Beirut - Lebanon, second edition, 1403 H -  

She lived with Prophet [PBUH] for 25 years and passed away in the month of Ramadan of the tenth year of prophetic mission and was buried in “johun” region in Mecca.

Al asqalany al-Shafei, Ahmad ibn Ali ibn hajar, (d. 852 AH), Fath Al-Bari description of sahih Bukhari, vol. 7, p. 100, chapter of the Prophet’s marriage with Khadija, researcher: Moheb al-Din al-Khatib, Publisher: the house of knowledge- Beirut. Notice: “Ibn abd al razagh” believes that they live with each other for 24 years.

About the day of her death there are several opinions: remadan 1th, 10th, 12th, 23th day of month of rajab, last day of month of rajab.

Ali Akbar, Khorasani muravej , Nafayeh al alam, Page 191

And some believe that she passed away four, five or six years before hejira.

The children of Prophet [PBUH] and lady Khadija [AS]

There is difference among Sunni historians in this regard:

Some believe that they had 3 sons named “Ghasem, Tayeb and Taher”, and four daughters named “Zeynab, roghayeh, Umm kulthum and Fatima [AS].

Al dameshqy Ibn Kathir, Abu Ismail ibn Omar al-Qurashi (d. 774 AH), Al bedayah and al nahayah, v 2 p359

Some belive that their children are: “Ghasem”, “Zeynab” Umm kultum, Fatima and Roghayeh.

Al dameshqy Ibn Kathir, Abu Ismail ibn Omar al-Qurashi (d. 774 AH), Al bedayah and al nahayah, vol. 2, p. 359, publisher: maktab al maref – Beirut.

And some say their only son was “Ghasem”.

But the fact is that “Tayeb and taher” were the titles of “Abdullah” because as “Ibn saed” says, he was born at the time of Islam that’s why he was given this title.

. Al basari zahari, Abu Abdullah Muhammad ibn Sa 'd ibn Manea (d. 230 AH), Tabaqat al-Kubra, vol. 1, p. 133, chapter: the descendants of the Messenger of Allah.

Notice: “Ibn abd al bar” says: many of genealogist say that “Abdullah” the son of prophet had three names: “Abdullah, Tayeb, taher” and “Zubayr ibn bukar” says that he died before prophetic mission.

Some of Shiite scholars say that they had two sons named “Ghasem, Abdullah, and four daughters named “Zeynab, Roghayeh, Fatima and Umm kulthum”

Al tabarsy, abi Ali al-Fadl ibn al-Hasan (d. 548 AH), ealam al vary, vol. 1, p. 275, (first season], prophet’s spouses and children, research and publishing: Research Institute of Ahl al-Bayt.

But the fact is that “Zeynab” and “Roghyah” as we said, are the children of “Hale’s husband the sister of “Khadija” [AS], it’s not unlikely that ”Umm Kultum” is the daughter of “Umm salameh” who was known as prophet’s child later on.

Al kufi, abi Qasim Ali ibn Ahmad ibn Musa (d. 352 AH), Al esteghasah in Bade Al salasah, vol. 1, p 68- 69

But, what is clear is that all Prophet’s children except Fatima [AS] died when Prophet [PBUH] was alive.

SOLUTE ON THE MTHER OF BELIEVERS, LADY “KADIJA” [AS].



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