உங்கள் பெயரை பதிவு செய்யுங்கள்  படித்ததை பதிவு செய்க  குர்ஆன் அறிமுகம்  இது இறை வேதம்  அருளப்பட்ட வரலாறு  கலைச் சொற்கள்  குர்ஆனின் அத்தாட்சிகள்  குர்ஆனின் முன்னறிவிப்புகள்  குர்ஆனில் விஞ்ஞானம்  குர்ஆனின் பெயர்கள்  ஸூரா அட்டவணை  குர்ஆன் (அரபியில்)  குர்ஆன் கிராஅத்  குர்ஆன் தமிழுரை  ஜுஸ்வு அட்டவணை  பொருள் அட்டவணை  குர்ஆனில் தேடுங்கள்  ஸஜ்தா திலாவத்துகள்  நபிமார்களின் பெயர்கள்  குர்ஆனில் துஆக்கள்  முஹம்மது நபி(ஸல்) வரலாறு  ஹதீஸ் கலை  ஹதீஸ் நூற்கள் வகை  ஸஹீஹ் முஸ்லிம் ஹதீஸ்  ஸஹீஹ் புகாரி ஹதீஸ்  ஸஹீஹ் புகாரி ஹதீஸ் தேடுங்கள்  தொழுகையின் சிறப்பு  சபதம் ஏற்போம்  அரிய புகைப் படங்கள்  ஹிஜ்ரி-ஆங்கில நாளேடு  ரமழான் சிறப்பு  உம்ரா-ஹஜ்

குர்ஆன் கிராஅத் மக்கா தராவிஹ் தொழுகையிலிருந்து (Click on the links to play. Right Click on the links to download the mp3 files) play mute 00:00 00:44 எண் ஸூராவின் பெயர் வசனங்கள் 1 அல்ஃபாத்திஹா (தோற்றுவாய்) 7 2 ஸூரத்துல் பகரா  (பசு மாடு) 286 3 ஸூரத்துல்ஆல இம்ரான்  (இம்ரானின் சந்ததிகள்) 200 4 ஸூரத்துன்னிஸாவு (பெண்கள்) 176 5 ஸூரத்துல் மாயிதா (ஆகாரம்) (உணவு மரவை) 120 6 ஸூரத்துல் அன்ஆம் (ஆடு, மாடு, ஒட்டகம்) 165 7 ஸூரத்துல் அஃராஃப் (சிகரங்கள்) 206 8 ஸூரத்துல் அன்ஃபால் (போரில் கிடைத்த வெற்றிப்பொருள்கள்) 75 9 ஸூரத்துத் தவ்பா (மனவருந்தி மன்னிப்பு தேடுதல்) 129 10 ஸூரத்து யூனுஸ் (நபி) 109 11 ஸூரத்து ஹூது 123 12 ஸூரத்து யூஸுஃப் 111 13 ஸூரத்துர் ரஃது (இடி) 43 14 ஸூரத்து இப்ராஹீம் 52 15 ஸூரத்துல் ஹிஜ்ர் (மலைப்பாறை) 99 16 ஸூரத்துந் நஹ்ல் (தேனி) 128 17 பனீ இஸ்ராயீல் (இஸ்ராயீலின் சந்ததிகள்) 111 18 ஸூரத்துல் கஹ்ஃபு (குகை) 110 19 ஸூரத்து மர்யம் 98 20 ஸூரத்து தாஹா 135 21 ஸூரத்துல் அன்பியா (நபிமார்கள்) 112 22 ஸூரத்துல் ஹஜ் 78 23 ஸூரத்துல் முஃமினூன் (விசுவாசிகள்) 118 24 ஸூரத்துந் நூர் (பேரொளி) 64 25 ஸூரத்துல் ஃபுர்ஃகான் (பிரித்தறிவித்தல்) 77 26 ஸூரத்துஷ்ஷுஃரா (கவிஞர்கள்) 227 27 ஸூரத்துந் நம்லி(எறும்புகள்) 93 28 ஸூரத்துல் கஸஸ் (வரலாறுகள்) 88 29 ஸூரத்துல் அன்கபூத் (சிலந்திப் பூச்சி) 69 30 ஸூரத்துர் ரூம்  (ரோமானியப் பேரரசு) 60 31 ஸூரத்து லுக்மான் 34 32 ஸூரத்துஸ் ஸஜ்தா (சிரம் பணிதல்) 30 33 ஸூரத்துல் அஹ்ஜாப  (சதிகார அணியினர்) 73 34 ஸூரத்துஸ் ஸபா 54 35 ஸூரத்து ஃபாத்திர் (படைப்பவன்) 45 36 ஸூரத்து யாஸீன் 83 37 ஸூரத்துஸ் ஸாஃப்ஃபாத் (அணிவகுப்புகள்) 182 38 ஸூரத்து ஸாத் 88 39 ஸூரத்துஜ்ஜுமர்  (கூட்டங்கள்) 75 40 ஸூரத்துல் முஃமின் (ஈமான் கொண்டவர்) 85 41 ஸூரத்து ஹாமீம் ஸஜ்தா 54 42 ஸூரத்துஷ் ஷூறா  (கலந்தாலோசித்தல்) 53 43 ஸூரத்துஜ் ஜுக்ருஃப்  (பொன் அலங்காரம்) 89 44 ஸூரத்துத் துகான் (புகை) 59 45 ஸூரத்துல் ஜாஸியா (முழந்தாளிடுதல்) 37 46 ஸூரத்துல் அஹ்காஃப் (மணல் திட்டுகள்) 35 47 ஸூரத்து முஹம்மது(ஸல்) 38 48 ஸூரத்துல் ஃபத்ஹ்  (வெற்றி) 29 49 ஸூரத்துல் ஹுஜுராத் (அறைகள்) 18 50 ஸூரத்து ஃகாஃப் 45 51 ஸூரத்துத் தாரியாத்  (புழுதியைக் கிளப்பும் காற்றுகள்) 60 52 ஸூரத்துத் தூர் (மலை) 49 53 ஸூரத்துந்நஜ்ம்  (நட்சத்திரம்) 62 54 ஸூரத்துல் கமர் (சந்திரன்) 55 55 ஸூரத்துர் ரஹ்மான் (அளவற்ற அருளாளன்) 78 56 ஸூரத்துல் வாகிஆ  (மாபெரும் நிகழ்ச்சி) 96 57 ஸூரத்துல் ஹதீத்(இரும்பு) 29 58 ஸூரத்துல் முஜாதலா (தர்க்கித்தல்) 22 59 ஸூரத்துல் ஹஷ்ர்  (ஒன்று கூட்டுதல்) 24 60 ஸூரத்துல் மும்தஹினா  (பரிசோதித்தல்) 13 61 ஸூரத்துஸ் ஸஃப்ஃபு  (அணிவகுப்பு) 14 62 ஸூரத்துல் ஜுமுஆ  (வெள்ளிக் கிழமை) 11 63 ஸூரத்துல் முனாஃபிஃகூன்  (நயவஞ்சகர்கள்) 11 64 ஸூரத்துத் தஃகாபுன்  (நஷ்டம்) 18 65 ஸூரத்துத் தலாஃக்  (விவாகரத்து) 12 66 ஸூரத்துத் தஹ்ரீம்  (விலக்குதல்) 12 67 ஸூரத்துல் முல்க் (ஆட்சி) 30 68 ஸூரத்துல் கலம்; (எழுதுகோல்) 52 69 ஸூரத்துல் ஹாஃக்ஃகா  (நிச்சயமானது) 52 70 ஸூரத்துல் மஆரிஜ்  (உயர்வழிகள்) 44 71 ஸூரத்து நூஹ் 28 72 ஸூரத்துல் ஜின்னு (ஜின்கள்) 28 73 ஸூரத்துல் முஸ்ஸம்மில்  (போர்வை போர்த்தியவர்) 20 74 ஸூரத்துல் முத்தஸ்ஸிர்  (போர்த்திக்கொண்டிருப்பவர்) 56 75 ஸூரத்துல் கியாமா  (மறுமை நாள்) 40 76 ஸூரத்துத் தஹ்ர் (காலம்) 31 77 ஸூரத்துல் முர்ஸலாத் (அனுப்பப்படுபவை) 50 78 ஸூரத்துந் நபா  (பெரும் செய்தி) 40 79 ஸூரத்துந் நாஜிஆத் (பறிப்பவர்கள்) 46 80 ஸூரத்து அபஸ  (கடு கடுத்தார்) 42 81 ஸூரத்துத் தக்வீர் (சுருட்டுதல்) 29 82 ஸூரத்துல் இன்ஃபிதார் (வெடித்துப் போதல்) 19 83 ஸூரத்துல் முதஃப்ஃபிஃபீன் (அளவு நிறுவையில் மோசம் செய்தல்) 36 84 ஸூரத்துல் இன்ஷிகாக் (பிளந்து போதல்) 25 85 ஸூரத்துல் புரூஜ் (கிரகங்கள்) 22 86 ஸூரத்துத் தாரிஃக் (விடிவெள்ளி) 17 87 ஸூரத்துல் அஃலா  (மிக்க மேலானவன்) 19 88 ஸூரத்துல் காஷியா  (மூடிக் கொள்ளுதல்) 26 89 ஸூரத்துல் ஃபஜ்ரி (விடியற்காலை) 30 90 ஸூரத்துல் பலத்(நகரம்) 20 91 ஸூரத்துஷ் ஷம்ஸ் (சூரியன்) 15 92 ஸூரத்துல் லைல்(இரவு) 21 93 ஸூரத்துள் ளுஹா (முற்பகல்) 11 94 ஸூரத்து அலம் நஷ்ரஹ் (விரிவாக்கல்) 8 95 ஸூரத்துத் தீன் (அத்தி) 8 96 ஸூரத்துல் அலஃக் (இரத்தக்கட்டி)   19 97 ஸூரத்துல் கத்ரி (கண்ணியமிக்க இரவு) 5 98 ஸூரத்துல் பய்யினா (தெளிவான ஆதாரம்) 8 99 ஸூரத்துஜ் ஜில்ஜால் (அதிர்ச்சி) 8 100 ஸூரத்துல் ஆதியாத்தி (வேகமாகச் செல்லுபவை) 11 101 ஸூரத்து அல்காரிஆ (திடுக்கிடச் செய்யும் நிகழ்ச்சி) 11 102 ஸூரத்துத் தகாஸுர் (பேராசை) 8 103 ஸூரத்துல் அஸ்ரி (காலம்) 3 104 ஸூரத்துல் ஹுமஜா (புறங்கூறல்) 9 105 ஸூரத்துல் ஃபீல் (யானை) 5 106 ஸூரத்து குறைஷின் (குறைஷிகள்) 4 107 ஸூரத்துல் மாஊன்  (அற்பப் பொருட்கள்) 7 108 ஸூரத்துல் கவ்ஸர்  (மிகுந்த நன்மைகள்) 3 109 ஸூரத்துல் காஃபிரூன் (காஃபிர்கள்) 6 110 ஸூரத்துந் நஸ்ர் (உதவி) 3 111 ஸூரத்துல் லஹப் (ஜுவாலை) 5 112 ஸூரத்துல் இஃக்லாஸ் (ஏகத்துவம்) 4 113 ஸூரத்துல் ஃபலக் (அதிகாலை) 5 114 ஸூரத்துந் நாஸ் (ம

தர்காக்கள் குறித்து நாயகம் (ஸல்) அவர்கள் கூறியது,

1. அவர்களில் நல்ல மனிதர் ஒருவர் வாழ்ந்து மரணித்து விடும்போது அவரது கப்ரில் வணங்குமிடத்தை ஏற்படுத்தி விடுகின்றனர். அவர்களின் வடிவங்களையும் அதில் அமைத்து விடுகின்றனர். கியாம நாளில் அல்லாஹ்விடத்தில் அவர்கள்தான் படைப்பினங்களில் மிகவும் கெட்டவர்கள்’ (அறிவிப்பவர்: ஆயிஷா ரளியல்லாஹு அன்ஹா, நூல்: புகாரி, முஸ்லிம்)

2. ''எனது கப்ரை விழாக்கள் நடக்கும் இடமாக ஆக்கி விடாதீர்கள். உங்கள் வீடுகளையும் கப்ருகளாக ஆக்கி விடாதீர்கள். நீங்கள் எங்கிருந்த போதும் எனக்காக ஸலவாத்துச் சொல்லுங்கள். அது என்னை வந்தடையும்'' (அறிவிப்பவர்: அபூஹுரைரா ரளியல்லாஹு அன்ஹு, நூல்: அபூதாவூத்.)

தன்னுடைய கப்ரை கூட விழா நடக்கும் இடமாக ஆக்க வேண்டாமென்று உத்தரவிட்டிருக்கின்றார்கள் நாயகம் (ஸல்). அப்படியிருக்க எப்படி சிலர் கந்தூரி விழா கொண்டாடுகின்றனர்?

3. கப்ருகள் மீது நீங்கள் உட்காராதீர்கள். அதனை நோக்கித் தொழாதீர்கள் என்று நபிகள் நாயகம் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் கூறியதாக, "அபீமிர்சத்"என்ற நபித்தோழர் அறிவிக்கின்றார். (ஆதாரம் : முஸ்லிம் - முதல்பாகம்)

4. 'நீ எனது கப்ருக்கு அருகில் நடந்து சென்றால் அதற்கு சஜ்தா செய்வாயா? என்று நபிகள் நாயகம் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் என்னிடம் கேட்டார்கள். "அவ்வாறு நான் செய்ய மாட்டேன்"என நான் பதில் கூறினேன். அதற்கு அவர்கள் ஆம்! கப்ருக்கு சஜ்தா செய்யாதீர்கள் என்றார்கள். (ஆதாரம்: அபூதாவூத், அறிவிப்பவர் : கைஸிம்னு சயீத் ரளியல்லாஹு அன்ஹு, பக்கம் : 298 பாகம் 1)

5. நாங்கள் புலாலா என்ற நபித்தோழரோடு இத்தாலியில் இருந்தோம். அங்கே எங்கள் தோழர் ஒருவர் இறந்துவிட்டார். (அவரை நாங்கள் அடக்கம் செய்தபின்) கப்ரை தரை மட்டத்திற்கு சமப்படுத்தும்படி புலாலா அவர்களுக்கு உத்தர விட்டார்கள். அவ்வாறே செய்யப்பட்டது. பின்னர்,"கப்ரை தரைக்கு சமமாக ஆக்கும்படி ரசூல் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் உத்தரவிட்டதை நான் செவியுற்றிருக்கிறேன்"என்று கூறினார்கள். (ஆதாரம்: முஸ்லிம், முதல் பாகம் 312)

6. "நபி (ஸல்) அவர்கள் கப்ருகளைப் பூசுவதையும், அதன் மீது உட்காருவதையும், அதன் மீது கட்டடம் கட்டப்படுவதையும் தடை செய்தார்கள்" (அறிவிப்பவர்: ஜாபிர் (ரலி), நூல்: முஸ்லிம் 1610)

இறைவா, தர்கா என்னும் வழிகேட்டில் சிக்கி, அறியாமை என்னும் இருளில் மூழ்கி இருக்கும் மக்களுக்கு நேர்வழி காட்டுவாயாக...ஆமீன்.

அல்லாஹ்வே எல்லாம் அறிந்தவன்.

தொழுகையில் தமிழில் துஆ செய்யலாமா?

தொழுகை என்பது இறைவனுக்கும், அடியானுக்கும் இடையிலான உரையாடலாகும். இறைவன் எல்லா மொழிகளையும் அறிந்தவன். அவனிடம் எந்த மொழியில் வேண்டுமானாலும் பிரார்த்தனை செய்யலாம். தொழுகையில் நாம் விரும்பிய பிரார்த்தனைகளைச் செய்யலாம் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.
நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள் :
"நீங்கள் ஒவ்வொரு இரண்டு ரக்அத்திலும் அமரும் போது அத்தஹிய
்யா(த்)து லில்லாஹி... கூறுங்கள். (பின்னர்) நீங்கள் விரும்பிய துஆவைத் தேர்வு செய்து அல்லாஹ்விடம் பிரார்த்தனை செய்யுங்கள்''என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.
அறிவிப்பவர்: இப்னு மஸ்வூத் (ரலி)
நூல்: நஸயீ 1151
ஃபளாலா பின் உபைத் (ரலி) அவர்கள் கூறுகிறார்கள் :
ஒரு மனிதர் தனது தொழுகையில் அல்லாஹ்வைப் (புகழ்ந்து) கண்ணியப்படுத்தாமலும் நபிகள் நாயகம் (ஸல்) அவர்களின் மீது ஸலவாத்துச் சொல்லாமலும் பிரார்த்தனை செய்ததை அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் செவியுற்றார்கள். இவர் அவசரப்பட்டு விட்டார் என்று கூறி அம்மனிதரை நபிகள் நாயகம் (ஸல்) அவர்கள் அழைத்தார்கள். அவரிடம் அல்லது மற்றவரிடம் உங்களில் ஒருவர் தொழு(கையில் பிரார்த்தித்)தால் முதலில் மாண்பும் வலிமையும் மிக்க தனது இறைவனை அவர் புகழ்ந்து கண்ணியப்படுத்தட்டும். பிறகு (உங்கள்) நபியின் மீது ஸலாவத்துச் சொல்லட்டும். இதற்குப் பிறகு அவர் விரும்பியதை வேண்டலாம் என்று கூறினார்கள்.
நூல் : அபூதாவுத் 1266
அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் கூறினார்கள் :
ஓர் அடியார் தம் இறைவனிடம் மிக நெருக்கமாக இருப்பது அவர் சஜ்தாவிலிருக்கும் போதேயாகும். எனவே, நீங்கள் (சஜ்தாவில்) அதிகமாகப் பிரார்த்தியுங்கள்.
இதை அபூஹுரைரா (ரலி) அவர்கள் அறிவிக்கிறார்கள்.
நூல் : முஸ்லிம் 832
ஒருவருக்குத் தமிழ் மொழி மட்டும் தெரியுமானால் அவர் தான் விரும்பிய பிரார்த்தனைகளை அந்த மொழியில் தான் செய்ய முடியும். அவரவருக்குத் தெரிந்த மொழியில் பிரார்த்தனை செய்தாலே விரும்பிய பிரார்த்தனையைச் செய்யுங்கள் என நபிகள் நாயகம் (ஸல்) அவர்களின் கட்டளையைச் செயல்படுத்த முடியும். எனவே தொழுகையில் தமிழில் பிரார்த்தனை செய்வது தவறல்ல.
குர்ஆனில் இறைவன் கற்றுத்தரும் துஆக்களையும், நபிகள் நாயகம் (ஸல்) அவர்கள் கற்றுக்கொடுத்த துஆக்களையும் அரபு மொழியில் அப்படியே உள்ளபடி ஓத வேண்டும். அரபு மொழிக்கு சிறப்பு சேர்ப்பது இதன் நோக்கம் அல்ல. அல்லாஹ்வின் வார்த்தையையும் நபியின் வார்த்தையையும் அப்படியே கூற வேண்டும் என்பது தான் இதற்குக் காரணம். குர் ஆன் ஹதீஸில் உள்ள துஆக்களை அரபு மொழியில் அதற்கு இணையான வேறு சொற்களைப் பயன்படுத்தினால் அந்த துஆக்களை ஓதியதாக ஆகாது.
அல்லாஹ்வின் வார்த்தைகளான குர்ஆன் அரபுமொழியில் இருப்பதால் அதை அப்படியே தொழுகையில் ஓதினால் தான் நாம் இறைவனுடைய வார்த்தைகளைக் கூறியவர்களாக முடியும்.
நபிகள் நாயகம் (ஸல்) அவர்கள் கற்றுக்கொடுத்த பிரார்த்தனைகள் அரபு மொழியில் அமைந்துள்ளது. இந்தப் பிரார்த்தனைகளை நபியவர்கள் கூறிய வார்த்தை மாறாமல் அப்படியே கூற வேண்டும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள். இதைப் பின்வரும் செய்தி தெளிவுபடுத்துகின்றது.
247حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ أَخْبَرَنَا عَبْدُ اللَّهِ قَالَ أَخْبَرَنَا سُفْيَانُ عَنْ مَنْصُورٍ عَنْ سَعْدِ بْنِ عُبَيْدَةَ عَنْ الْبَرَاءِ بْنِ عَازِبٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلَاةِ ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الْأَيْمَنِ ثُمَّ قُلْ اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ فَإِنْ مُتَّ مِنْ لَيْلَتِكَ فَأَنْتَ عَلَى الْفِطْرَةِ وَاجْعَلْهُنَّ آخِرَ مَا تَتَكَلَّمُ بِهِ قَالَ فَرَدَّدْتُهَا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا بَلَغْتُ اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ قُلْتُ وَرَسُولِكَ قَالَ لَا وَنَبِيِّكَ الَّذِي أَرْسَلْتَ رواه البخاري
பராஉ பின் ஆஸிப் (ரலி) அவர்கள் கூறுகிறார்கள் :
என்னிடம் நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்: நீ உன் படுக்கைக்குச் செல்லும் போது தொழுகைக்காக உளூச் செய்வது போன்று உளூச் செய்து கொள். பிறகு உன் வலப்பக்கம் சாய்ந்து படுத்துக்கொள். பிறகு இறைவா! உன்னிடம் நான் என்னை ஒப்படைத்தேன். எனது காரியத்தை உன் பொறுப்பில் விட்டுவிட்டேன். என் முதுகை உன்னளவில் சார்ந்திருக்கச் செய்தேன். உன் மீதுள்ள ஆவலிலும் அச்சத்திலும் தான் (இவற்றை நான் செய்தேன்). உன்னை விட்டும் தப்பிச் செல்லவும் உன்னை விட்டும் ஒதுங்கிவிடவும் உன்னிடம் தவிர வேறு போக்கிடமில்லை.

நீ இறக்கியருளிய உனது வேதத்தை நான் நம்பினேன். நீ அனுப்பிய உன் "நபி'யை நான் நம்பினேன்.''என்று பிராத்தித்துக் கொள்! (இவ்வாறு நீ பிரார்த்தனை செய்துவிட்டு உறங்கி) அந்த இரவில் நீ இறந்து விட்டால் நீ இயற்கை நெறியில் (இஸ்லாத்தின் தூய வழியில்) ஆகி விடுகிறாய். இந்தப் பிராத்தனையை உன் (இரவின்) கடைசிப் பேச்சாக ஆக்கிக் கொள்!
இந்நபிமொழியின் அறிவிப்பாளரான பராஉ (ரலி) அவர்கள் கூறுகின்றார்கள் :
நான் நபிகள் நாயகம் (ஸல்) அவர்களிடம் இந்தப் பிரார்த்தனையை திரும்ப ஓதிக் காண்பித்தேன். "நீ இறக்கியருளிய உனது வேதத்தை நான் நம்பினேன்'என்ற இடத்தை அடைந்ததும் ("உன் நபியை'என்பதற்கு பதிலாக) "உன் ரசூலை'என்று (மாற்றிச்) சொல்லி விட்டேன். (உடனே) நபி (ஸல்) அவர்கள், "இல்லை. (அவ்வாறு சொல்லாதே!) "நீ அனுப்பிய உன் நபியை நம்பினேன்'என்று சொல்''என (எனக்குத் திருத்திச்) சொன்னார்கள்.
நூல் : புகாரி 247

Khadija Daughter of KhuwaylidWife of Prophet Muhammad (pbuh) 
May 12, 1994
Yasin T. al-Jibouri

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Introduction:
If you wish to research the life of this great lady, and if you do not have al-Majlisi's voluminous [110 Vol.] encyclopedia titled Bihar al-Anwar, the best references are: al-Sayyuti's Tarikh al Khulafa, Abul-Faraj al-Isfahani's Aghani, Ibn Hisham's Seera, Muhammad ibn Ishaq's Seerat Rasool-Allah, and Tarikh al-rusul wal mulukby Abu Ja`far Muhammad ibn Jarir al-Tabari (839-923 A.D.). Of all these books, only al-Tabari's Tarikh is being translated (by more than one translator and in several volumes) into English. One publisher of Tabari's Tarikh is the press of the State University of New York (SUNY). This article has utilized a number of Arabic and English references, and it is written especially for those who appreciate history, our great teacher, be they Muslims or non-Muslims, and who aspire to learn from it.
"Islam did not rise except through Ali's sword and Khadija's wealth," a saying goes. Khadija al-Kubra daughter of Khuwaylid ibn (son of) Asad ibn Abdul-`Uzza ibn Qusayy belonged to the clan of Banu Hashim of the tribe of Banu Asad. She was a distant cousin of her husband the Messenger of Allah Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy, Allah's peace and blessings be upon him and his progeny. Qusayy, then, is the ancestor of all clans belonging to Quraysh. According to some historians, Quraysh's real name was Fahr, and he was son of Malik son of Madar son of Kananah son of Khuzaimah son of Mudrikah son of Ilyas son of Mazar son of Nazar son of Ma`ad son of Adnan son of Isma`eel (Ishmael) son of Ibrahim (Abraham) son of Sam son of Noah, peace and blessings of Allah be upon the prophets from among his ancestors. According to a number of sources, Khadija was born in 565 A.D. and died one year before the Hijra (migration of the Holy Prophet and his followers from Mecca to Medina) in 623 A.D. at the age of 58, but some historians say that she lived to be 65. Khadija's mother, who died around 575 A.D., was Fatima daughter of Za'ida ibn al-Asam of Banu `Amir ibn Luayy ibn Ghalib, also a distant relative of Prophet Muhammad (pbuh). Khadija's father, who died around 585 A.D., belonged to the Abd al-`Uzza clan of the tribe of Quraysh and, like many other Qurayshis, was a merchant, a successful businessman whose vast wealth and business talents were inherited by Khadija and whom the latter succeeded in faring with the family's vast wealth. It is said that when Quraysh's trade caravans gathered to embark upon their lengthy and arduous journey either to Syria during the summer or to Yemen during the winter, Khadija's caravan equalled the caravans of all other traders of Quraysh put together.
Although the society in which Khadija was born was a terribly male chauvinistic one, Khadija earned two titles: Ameerat-Quraysh, Princess of Quraysh, and al-Tahira, the Pure One, due to her impeccable personality and virtuous character, not to mention her honorable descent. She used to feed and clothe the poor, assist her relatives financially, and even provide for the marriage of those of her kin who could not otherwise have had means to marry.
By 585 A.D., Khadija was left an orphan. Despite that, and after having married twice- and twice lost her husband to the ravaging wars with which Arabia was afflicted- she had no mind to marry a third time though she was sought for marriage by many honorable and highly respected men of the Arabian peninsula throughout which she was quite famous due to her business dealings. She simply hated the thought of being widowed for a third time.[1] Her first husband was Abu (father of) Halah Hind ibn Zarah who belonged to Banu `Adiyy, and the second was Ateeq ibn `Aaith. Both men belonged to Banu Makhzoom. By her first husband, she gave birth to a son who was named after his father Hind and who came to be one of the greatest sahabah (companions of the Holy Prophet). He participated in both battles of Badr and Uhud, and he is also famous for describing the Prophet's physique; he was martyred during the Battle of the Camel in which he fought on the side of Imam Ali ibn Abu Talib (as), although some historians say that he died in Basrah. All biography accounts describe Hind as an outspoken orator, a man of righteousness and generosity, and one who took extreme caution while quoting the Messenger of Allah (pbuh). Besides him, Khadija gave birth by Abu Halah to two other sons: al-Tahir, and, of course, Halah, who is not very well known to historians despite the fact that his father is nicknamed after him.
Who were Khadija's children by her second husband? This is another controversy that revolves round the other daughters or step-daughters of the Prophet (pbuh) besides Fatima (as). These daughters, chronologically arranged, are: Zainab, Ruqayya, and Ummu Kulthoom. Some historians say that these were Khadija's daughters by her second husband, whereas others insist they were her daughters by Muhammad (pbuh). The first view is held by Sayyid Safdar Husayn in his book The Early History of Islamwherein he bases his conclusion on the contents of al-Sayyuti's famous work Tarikh al-khulafa wal muluk (history of the caliphs and kings). We hope some of our Muslim sisters who read this text will be tempted to research this subject. Here is a brief account of Khadija's daughters:
Zainab, their oldest, was born before the prophetic mission and was married to Abul-`As ibn al-Rabee`. She had accepted Islam before her husband, and she participated in the migration from Mecca to Medina. She died early in 8 A.H. and was buried in Jannatul Baqee` where her grave can still be seen defying the passage of time. Ruqayya and Ummu Kulthoom married two of Abu Lahab's sons. Abu Lahab, one of the Prophet's uncles, stubbornly and openly rejected his nephew's preaching; therefore, he was condemned in the Mecci Chapter 111 of the Holy Qur'an, a chapter named after him. Having come to know about such a condemnation, he became furious and said to his sons, "There shall be no kinship between you and me unless you part with these daughters of Muhammad," whereupon they divorced them instantly. Ruqayya married the third caliph `Uthman ibn `Affan and migrated with him to Ethiopia in 615 A.D., five years after the inception of the prophetic mission, accompanied by no more than nine others. That was the first of two such migrations. After coming back home, she died in Medina in 2 A.H. and was buried at Jannatul Baqee`. `Uthman then married her sister Ummu Kulthoom in Rabi` al-Awwal of the next (third) Hijri year. Ummu Kulthoom lived with her husband for about six years before dying in 9 A.H., leaving no children.
One particular quality in Khadija was quite interesting, probably more so than any of her other qualities mentioned above: she, unlike her people, never believed in nor worshipped idols. There was a very small number of Christians and Jews in Mecca, and a fairly large number of Jews in Medina. Waraqah ibn Nawfal, one of Khadija's cousins, had embraced Christianity and was a pious monk who believed in the Unity of the Almighty, just as all early Christians did, that is, before the concept of the Trinity crept into the Christian faith, widening the theological differences among the believers in Christ (as). He reportedly had translated the Bible from Hebrew into Arabic. His likes could be counted on the fingers of one hand during those days in the entire populous metropolis of Mecca, or Becca, or Ummul-Qura (the mother town), a major commercial center at the crossroads of trade caravans linking Arabia with India, Persia, China, and Byzantium, a city that had its own Red Sea port at Shu`ayba. Most importantly, Mecca housed the Ka`ba, the cubic "House of God" which has always been sought for pilgrimage and which used to be circled by naked polytheist "pilgrims" who kept their idols, numbering 360 small and big, male and female, inside it and on its roof-top. Among those idols was one for Abraham and another for Ishmael, each carrying divine arrows in his hands. Hubal, a huge idol in the shape of a man, was given as a gift by the Moabites of Syria to the tribesmen of Khuza`ah, and it was Mecca's chief idol. Two other idols of significance were those of the Lat, a grey granite image which was the deity of Thaqif in nearby Taif, and the Uzza, also a block of granite about twenty feet long. These were regarded as the wives of the Almighty... Each tribe had its own idol, and the wealthy bought and kept a number of idols at home. The institute of pilgrimage was already there; it simply was not being observed properly, and so was the belief in Allah Whom the Arabs regarded as their Supreme deity. Besides Paganism, other "religions" in Arabia included star worship and fetishism.
The Jews of Medina had migrated from Palestine and settled there waiting for the coming of a new Prophet from the seed of Abraham (as) in whom they said they intended to believe and to be the foremost in following, something which unfortunately did not materialize; on the contrary, they joined ranks with the Pagans to fight the spread of Islam. Only a handful of them embraced Islam, including one man who was a neighbor of Muhammad (pbuh); he lived in the same alley in Mecca where Khadija's house stood; his wife, also Jewish, used to collect dry thorny bushes from the desert just to throw them in the Prophet's way.
Since Khadija did not travel with her trade caravans, she had always had to rely on someone else to act as her agent to trade on her behalf and to receive an agreed upon commission in return. In 595 A.D., Khadija needed an agent to trade in her merchandise going to Syria, and it was then that a number of agents whom she knew before and trusted, as well as some of her own relatives, particularly Abu Talib, suggested to her to employ her distant cousin Muhammad ibn Abdullah (pbuh) who, by then, had earned the honoring titles of al-Sadiq, the truthful, and al-Amin, the trustworthy. Muhammad (pbuh) did not have any practical business experience, but he had twice accompanied his uncle Abu Talib on his trade trips and keenly observed how he traded, bartered, bought and sold and conducted business; after all, the people of Quraysh were famous for their involvement in trade more than in any other profession. It was not uncommon to hire an agent who did not have a prior experience; so, Khadija decided to give Muhammad (pbuh) a chance. He was only 25 years old. Khadija sent Muhammad (pbuh) word through Khazimah ibn Hakim, one of her relatives, offering him twice as much commission as she usually offered her agents to trade on her behalf. She also gave him one of her servants, Maysarah, who was young, brilliant, and talented, to assist him and be his bookkeeper. She also trusted Maysarah's account regarding her new employee's conduct, an account which was most glaring, indeed one which encouraged her to abandon her insistence never to marry again.
Before embarking upon his first trip as a businessman representing Khadija, Muhammad (pbuh) met with his uncles for last minute briefings and consultations, then he set out on the desert road passing through Wadi al-Qura, Midian, and Diyar Thamud, places with which he was familiar because of having been there at the age of twelve in the company of his uncle Abu Talib. He continued the lengthy journey till he reached Busra (or Bostra) on the highway to the ancient city of Damascus after about a month. It was then the capital of Hawran, one of the southeastern portions of the province of Damascus situated north of the Balqa'. To scholars of classic literature, Hawran is known by its Greek name Auranitis, and it is described in detail by Yaqut al-Hamawi, Abul-Faraj al-Isfahani, and others. Arab trade caravans used to go there quite often and even beyond it to Damascus and Gaza, and few made it all the way to Mediterranean shores to unload their precious cargoes of Chinese paper and silk textiles bound for Europe.
What items did Muhammad (pbuh) carry with him to Busra, and what items did he buy from there? Meccans were not known to be skilled craftsmen, nor did they excel in any profession besides trade, but young Muhammad (pbuh) might have carried with him a cargo of hides, raisins, perfumes, dried dates, light weight woven items, probably silver bars, and most likely some herbs. He bought what he was instructed by his employer to buy: these items may have included manufactured goods, clothes, a few luxury items to sell to wealthy Meccans, and maybe some household goods. Gold and silver currency accepted in Mecca included Roman, Persian, and Indian coins, for Arabs during those times, including those who were much more sophisticated than the ones among whom Muhammad (pbuh) grew up such as the Arabs of the southern part of Arabia (Yemen, Hadramout, etc.), did not have a currency of their own; so, barter was more common than cash. The first Arab Islamic currency, by the way, was struck in Damascus by the Umayyad ruler Abd al-Malik ibn Marwan (697-698 A.D.) in 78 A.H., 36 years after the establishment of the Umayyad dynasty (661-750).
The time Muhammad (pbuh) stayed in Busra was no more than a couple of months during which he met many Christians and Jews and noticed the theological differences among the major Christian sects that led to the disassociation of the Copts, the Syrian (Chaldean) Nestorian, and the Armenian Christians from the main churches of Antioch (Antakiya), Rome, and Egyptian Alexandria. Such dissensions and differences of theological viewpoints provided Muhammad (pbuh) with plenty of food for thought; he contemplated upon them a great deal. He was seen once by Nestor the monk sitting in the shade of a tree as caravans entered the outskirts of Busra, not far from the monk's small monastery. "Who is the man beneath that tree?" inquired Nestor of Maysarah. "A man of Quraysh," Maysarah answered, adding, "of the people [the Hashemites] who have guardianship of the Sanctuary.""None other than a Prophet is sitting beneath that tree," said Nestor who had observed some of the signs indicative of Prophethood: two angels (or, according to other reports, two small clouds) were shading Muhammad (pbuh) from the oppressive heat of the sun. "Is there a glow, a slight redness, around his eyes that never parts with him?" Nestor asked Maysarah. When the latter answered in the affirmative, Nestor said, "He most surely is the very last Prophet; congratulations to whoever believes in him."
One of Muhammad's observations when he was in that Syrian city was the historical fact that a feud was brewing between the Persian and Roman empires, each vying for hegemony over Arabia's fertile crescent. Indeed, such an observation was quite accurate, for after only a few years, a war broke out between the then mightiest nations on earth that ended with the Romans losing it, as the Holy Qur'an tells us in Chapter 30 (The Romans), which was revealed in 7 A.H./615-16 A.D., only a few months after the fall of Jerusalem to the Persians, just to win in a successive one. Only four years prior to that date, the Persians had scored a sweeping victory over the Christians, spreading their control over Aleppo, Antioch, and even Damascus. Muhammad (pbuh) was concerned about either of these two empires extending its control over the land inhabited by Muhammad's Pagan fiercely independent Pagan people. The loss of Jerusalem, birthplace of Christ Jesus son of Mary (as), was a heavy blow to the prestige of Christianity. Most Persians were then following Zoroastrianism, a creed introduced in the 6th century before Christ by Zoroaster (628-551 B.C.), also known as Zarathustra, whose adherents are described as worshippers of the "pyre," the holy fire. "Persia," hence, meant "the land of the worshippers of the pyre, the sacred fire." Modern day Iran used to be known as "Aryana," land of the Aryan nations and tribes. Not only Iranians, but also Kurds, and even Germans, prided in being Aryans, (Caucasian) Nordics or speakers of an Indo-European dialect. Some Persians had converted to Christianity as we know from Salman al-Farisi who was one such adherent till he fell in captivity, sold in Mecca and freed to be one of the most renown and cherished sahabis and narrators of hadith in Islamic history, so much so that the Prophet of Islam (pbuh) said, "Salman is one of us, we Ahl al-Bayt (People of the Household of Prophethood)."
The war referred to above was between the then Byzantine (Eastern Roman) emperor Heraclius (575 - 641 A.D.) and the Persian king Khusrau (Khosrow) Parwiz (Parviz) or Chosroes II (d. 628 A.D.). It was one of many wars in which those mighty nations were embroiled and which continued for many centuries. Yet the hands of Divine Providence were already busy paving the path for Islam: the collision between both empires paved the way for the ultimate destruction of the ancient Persian empire and in Islam setting root in that important part of the world. Moreover, Muhammad's (and, naturally, Khadija's) offspring came to marry ladies who were born and raised at Persian as well as Roman palaces. Imam Husain ibn Ali ibn Abu Talib (as), Muhammad's grandson and our Third Holy Imam, married the daughter of the last Persian emperor Jazdagird (Yazdegerd) III son of Shahryar and grandson of this same Khusrau II. Jazdagerd ruled Persia from 632-651 A.D. and lost the Battle of Qadisiyyah to the Muslim forces in 636, thus ending the rule of the Sassanians. Having been defeated, he fled for Media in northwestern Iran, homeland of Persian Mede tribesmen, and from there to Merv, an ancient Central Asian city near modern day Mary in Turkmenistan (until very recently one of the republics of the Soviet Union), where he was killed by a miller. The slain emperor left two daughters who, during their attempt to escape, following the murder of their father, were caught and sold as slaves. One of them, Shah-Zenan, ended up marrying our Third Holy Imam Husain ibn Ali ibn Abu Talib (as), whereas her sister married the renown scholar and acclaimedmuhaddith (traditionist) Muhammad son of the first Muslim caliph Abu Bakr. Shah-Zenan was awarded a royal treatment and was given a new name in her own Persian mother tongue: Shahr Banu, which means "mistress of the ladies of the city." The marriage between her and Imam Husain (as) produced our Fourth Holy Imam (Zainul-Abidin, or al-Sajjad) Ali ibn al-Husain ibn Ali ibn Abu Talib (as).
The profits Khadija reaped from that trip were twice as much as she had anticipated. Maysarah was more fascinated by Muhammad (pbuh) than by anything related to the trip. Muhammad (pbuh), on the other hand, brought back his impressions about what he had seen and heard, impressions which he related to his mistress. You see, those trade caravans were the only links contemporary Arabs had with their outside world: they brought them the news of what was going on beyond their drought-ridden and famine-stricken desert and sand dunes.
Waraqah ibn Nawfal, like Bahirah, the monk who had seen and spoken to Muhammad (pbuh) when Muhammad (pbuh) was a lad, adhered to the Nestorian Christian sect. He heard the accounts about the personality and conduct of young Muhammad (pbuh) from both his cousin Khadija and her servant Maysarah, an account which caused him to meditate for a good while and think about what he had heard. Raising his head, he said to Khadija, "Such manners are fit only for the messengers of God. Who knows? Maybe this young man is destined to be one of them." This statement was confirmed a few years later, and Waraqah was the very first man who identified Muhammad (pbuh) as the Messenger of Allah immediately after Muhammad (pbuh) received the first revelation at Hira cave.
The trip's measure of success encouraged Khadija to employ Muhammad (pbuh) again on the winter trip to southern Arabia, i.e. Yemen, the land that introduced the coffee beans to the rest of the world, the land where the renown Ma'rib irrigation dam was engineered, the land of Saba' and the renown Balqees, the Arabian Queen of Sheba (Saba') of Himyar, who married King Solomon (Sulayman the wise, peace be upon him), in 975 B.C. (after the completion of the construction of the famous Solomon's Temple[2]), the land of natives skilled in gold, silver and other metal handicrafts, not to mention their ingenuity in the textile industry and domestic furniture..., and it may even be the land that gave Arabic its first written script which, as some believe, was modelled after written Amheric, then the official language in Ethiopia and its colonies. Yemen, at that time, was being ruled by an Ethiopian regent. This time Khadija offered Muhammad (pbuh) three times the usual commission. Unfortunately, historians do not tell us much about this second trip except that it was equally profitable to both employer and employee. Some historians do not mention this trip at all.
Khadija was by then convinced that she had finally found a man who was worthy of her, so much so that she initiated the marriage proposal herself. Muhammad (pbuh) sat to detail all the business transactions in which he became involved on her behalf, but the wealthy and beautiful lady of Quraysh was thinking more about her distant cousin than about those transactions. She simply fell in love with Muhammad (pbuh) just as the daughter of the Arabian prophet Shu`ayb had fallen in love with then fugitive prophet Moses (as). Muhammad (pbuh) was of medium stature, inclined to slimness, with a large head, broad shoulders and the rest of his body perfectly proportioned. His hair and beard were thick and black, not altogether straight but slightly curled. His hair reached midway between the lobes of his ears and shoulders, and his beard was of a length to match. He had a noble breadth of forehead and the ovals of his large eyes were wide, with exceptionally long lashes and extensive brows, slightly arched but not joined. His eyes were said to have been black, but other accounts say they were brown, or light brown. His nose was aquiline and his mouth was finely shaped. Although he let his beard grow, he never allowed the hair of his moustache to protrude over his upper lip. His skin was white but tanned by the sun. And there was a light on his face, a glow, the same light that had shone from his father, but it was more, much more powerful, and it was especially apparent on his broad forehead and in his eyes which were remarkably luminous.
By the time he was gone, Khadija sought the advice of a friend of hers named Nufaysa daughter of Umayyah. The latter offered to approach him on her behalf and, if possible, arrange a marriage between them. Nufaysa came to Muhammad (pbuh) and asked him why he had not married yet. "I have no means to marry," he answered. "But if you were given the means," she said, "and if you were bidden to an alliance where there is beauty and wealth and nobility and abundance, would you not then consent?""Who is she?!" he excitedly inquired. "Khadija," said Nufaysa. "And how could such a marriage be mine?!" he asked. "Leave that to me!" was her answer. "For my part," he said, "I am willing." Nufaysa returned with these glad tidings to Khadija who then sent word to Muhammad (pbuh) asking him to come to her. When he came, she said to him:

O son of my uncle! I love you for your kinship with me, and for that you are ever in the center, not being a partisan among the people for this or for that. And I love you for your trustworthiness, and for the beauty of your character and the truth of your speech.

Then she offered herself in marriage to him, and they agreed that he should speak to his uncles and she would speak to her uncle `Amr son of Asad, since her father had died. It was Hamzah, despite being relatively young, whom the Hashemites delegated to represent them on this marriage occasion, since he was most closely related to them through the clan of Asad; his sister Safiyya had just married Khadija's brother `Awwam. It was Abu Talib, Muhammad's uncle, who delivered the marriage sermon saying,

All praise is due to Allah Who has made us the progeny of Ibrahim (Abraham), the seed of Isma`eel (Ishmael), the descendants of Ma`ad, the substance of Mudar, and Who made us the custodians of His House and the servants of its sacred precincts, making for us a House sought for pilgrimage and a shrine of security, and He also gave us authority over the people. This nephew of mine Muhammad (pbuh) cannot be compared with any other man: if you compare his wealth with that of others, you will not find him a man of wealth, for wealth is a vanishing shadow and a fickle thing. Muhammad (pbuh) is a man whose lineage you all know, and he has sought Khadija daughter of Khuwaylid for marriage, offering her such-and-such of the dower of my own wealth.

Nawfal then stood and said,

All praise is due to Allah Who has made us just as you have mentioned and preferred us over those whom you have indicated, for we, indeed, are the masters of Arabs and their leaders, and you all are worthy of this (bond of marriage). The tribe (Quraysh) does not deny any of your merits, nor does anyone else dispute your lofty status and prestige. And we, furthermore, wish to be joined to your rope; so, bear witness to my words, O people of Quraysh! I have given Khadija daughter of Khuwaylid in marriage to Muhammad ibn Abdullah for the dower of four hundred dinars.

Then Nawfal paused, whereupon Abu Talib said to him, "I wished her uncle had joined you (in making this statement)." Hearing that, Khadija's uncle stood and said, "Bear witness, O men of Quraysh, that I have given Khadija daughter of Khuwaylid in marriage to Muhammad ibn Abdullah."
These details and more are recorded in Ibn Hisham's Seera. After his marriage, Muhammad (pbuh) moved from his uncle's house to live with his wife in her house which stood at the smiths' market, an alley branching out of metropolitan Mecca's long main bazaar, behind the mas`a, the place where the pilgrims perform the seven circles during the hajj or `umra. In that house Fatima (as) was born and the revelation descended upon the Messenger of Allah (pbuh) many times. This house, as well as the one in which the Prophet of Islam (pbuh) was born (which stood approximately 50 meters northwards), were both demolished by the ignorant and fanatical Wahhabi rulers of Saudi Arabia last year (1413 A.H./1993 A.D.) and turned into public bathrooms. The grave sites of many family members and companions of the Holy Prophet (pbuh) were all demolished by the same Wahhabis in 1343 A.H./1924 A.D. against the wish and despite the denunciation of the adherents of all other Muslim sects and schools of thought world-wide.
The marriage was a very happy one, and it produced a lady who was one of the four perfect women in all the history of mankind: Fatima daughter of Muhammad (pbuh). Before her, Qasim and Abdullah were born, but they both died at infancy.
By the time Khadija got married, she was quite a wealthy lady, so wealthy that she felt no need to keep trading and increasing her wealth; instead, she decided to retire and enjoy a comfortable life with her husband who, on his part, preferred an ascetic life to that of money making. The Messenger of Allah (pbuh) had no desire to accumulate wealth; that was not the purpose for which he, peace and blessings of Allah upon him and his progeny, was created. He was created to be savior of mankind from the darkness of ignorance, idol worship, polytheism, misery, poverty, injustice, oppression, and immorality. He very much loved to meditate, though his meditation deepened his grief at seeing his society sunk so low in immorality, lawlessness, and the absence of any sort of protection for those who were weak and oppressed. Khadija's period of happiness lasted no more than 15 years after which her husband, now the Messenger of Allah (pbuh), started his mission to invite people to the Oneness of God, to equality between men and women, and to an end to the evils of the day. Muhammad (pbuh) was forty years old when the first verses of the Holy Qur'an were revealed to him. They were the first verses of Surat al-Alaq (chapter 96), and they were revealed during the month of Ramadan 13 years before the Hijra, at the cave of Hira in Jabal al-Noor (the mountain of light), his favorite place for isolation and meditation, a place which is now visited by many pilgrims. Muhammad (pbuh) went back home heavy-hearted, profoundly perplexed, deeply impressed by the sight of arch-angel Gabriel and by the depth of meaning implied in those beautiful words:

In the Name of Allah, the Most Gracious, the Most Merciful Proclaim (or read)! In the Name of your Lord and Cherisher who created (everything). (He) created man of a (mere) clot of congealed blood. Proclaim! And your Lord is the Most Bountiful Who taught (the use of) the pen, Who taught man that which he knew not... (Qur'an, 96:1-5)

He felt feverish, so he asked to be wrapped and, once he felt better, he narrated what he had seen and heard to his faithful and supportive wife. "By Allah," Khadija said, "Allah shall never subject you to any indignity..., for you always maintain your ties with those of your kin, and you are always generous in giving; you are diligent, and you seek what others regard as unattainable; you cool the eyes of your guest, and you lend your support to those who seek justice and redress. Stay firm, O cousin, for by Allah I know that He will not deal with you except most beautifully, and I testify that you are the awaited Prophet in this nation, and your time, if Allah wills, has come." After a short while, Khadija told her husband about the prediction of the Syrian monk Buhayra regarding Muhammad's Prophethood, and about her dialogue with both her servant Maysarah, who had informed her of what Bahirah (or Buhayrah) had said, and with her cousin Waraqah ibn Nawfal. She then accompanied her husband to Waraqah's house to narrate the whole incident. "Let me hear it in your own words," Nawfal said to Muhammad (pbuh), adding, "O noble master!" Having heard the Prophet's words, Nawfal took his time to select his words very carefully; he said, "By Allah, this is the prediction which had been conveyed to Moses (as) and with which the Children of Israel are familiar! [Moses] had said: `O how I wish I could be present when Muhammad (pbuh) is delegated with Prophethood to support his mission and to assist him!'"
It was only natural for Khadija to receive her share of the harassment meted to him by none other than those who, not long ago, used to call him al-Sadiq, al-Amin. Khadija did not hesitate to embrace Islam at all, knowing that her husband could not have put forth any false claim. Yahya ibn `Afeef is quoted saying that he once came, during the period of jahiliyya (before the advent of Islam), to Mecca to be hosted by al-Abbas ibn Abdul-Muttalib, one of the Prophet's uncles mentioned above. "When the sun started rising," says he, "I saw a man who came out of a place not far from us, faced the Ka`ba and started performing his prayers. He hardly started before being joined by a young boy who stood on his right side, then by a woman who stood behind them. When he bowed down, the young boy and the woman bowed, and when he stood up straight, they, too, did likewise. When he prostrated, they, too, prostrated." Then he expressed his amazement at that, saying to al-Abbas: "This is quite strange, O Abbas!""Is it, really?" retorted al-Abbas. "Do you know who he is?" al-Abbas asked his guest who answered in the negative. "He is Muhammad ibn Abdullah, my nephew. Do you know who the young boy is?" asked he again. "No, indeed," answered the guest. "He is Ali son of Abu Talib. Do you know who the woman is?" The answer came again in the negative, to which al-Abbas said, "She is Khadija daughter of Khuwaylid, my nephew's wife." This incident is included in the books of both Imam Ahmad and al-Tirmithi, each detailing it in his own Sahih. And she bore patiently in the face of persecution to which her revered husband and his small band of believers were exposed at the hands of the polytheists and aristocrats of Quraysh, sacrificing her vast wealth to promote Islam, seeking Allah's Pleasure.
Among Khadija's merits was her being one of the four most perfect of all women of mankind, the other three being: Fatima daughter of Muhammad (pbuh), Maryam bint `Umran (Mary daughter of Amram), mother of Christ (as) and niece of prophet Zakariyya and Ishba (Elizabeth), and `Asiya daughter of Muzahim, wife of Pharaoh. Prophet Zakariyya, as the reader knows, was the father of Yahya (John the Baptist), the latter being only a few months older than prophet Jesus (as). The Prophet of Islam (pbuh) used to talk about Khadija quite often after her demise, so much so that his youngest wife, `Ayesha daughter of Abu Bakr, felt extremely jealous and said to him, "... But she was only an old woman with red eyes, and Allah has compensated you with a better and younger wife (meaning herself)." This caused him (pbuh) to be very indignant, and he said, "No, indeed; He has not compensated me with someone better than her. She believed in me when all others disbelieved; she held me truthful when others called me a liar; she sheltered me when others abandoned me; she comforted me when others shunned me; and Allah granted me children by her while depriving me of children by other women." Imam Ahmad ibn Hanbal, Abu Hatim, al-Dulabi, al-Tabari, and many others, all quote `Ayesha saying: "One day, the Messenger of Allah (pbuh) mentioned Khadija affectionately, so I was carried away by jealousy and said about her what I should not have said. It was then that his face changed color in a way I never saw it change except when he (pbuh) was receiving revelation, so I realized what I had done and felt overwhelmed by regret to the extent that I could not help uttering these words: `O Lord! If You remove the anger of Your Messenger right now, I pledge not to ever speak ill of her as long as I live.' Having seen that, he forgave me and narrated to me some of her merits." Both Muslim and Bukhari indicate in their respective Sahih books that among Khadija's merits was the fact that the Lord of Dignity ordered Jibraeel (Gabriel), peace be upon him, to convey His regards to her. Gabriel said to Muhammad (pbuh): "O Muhammad! Khadija is bringing you a bowl of food; when she comes to you, tell her that her Lord greets her, and convey my greeting, too, to her." When he (pbuh) did so, she said: "Allah is the Peace, and He is the source of all peace, and upon Gabriel be peace." Khadija died of an attack of fever on the tenth or eleventh day of the month of Ramadan, ten years after the start of the Prophetic mission (in the year 619 A.D.), 24 years after her marriage with Muhammad (pbuh), and she was buried at Hajun in the outskirts of Mecca. The Messenger of Allah (pbuh) dug her grave and buried her... Funeral prayers (salat al janaza) had not yet been mandated in Islam. It is reported that by the time she died, her entire wealth had already been spent to promote Islam; she left not a single gold dinar nor a single silver dirham, nor anything more or less...

O soul that are at rest! Return to your Lord,
well-pleased (with Him),well-pleasing (Him),
so enter among My servants, and enter into My garden.
(Qur'an, 89:27-30)

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[1] This is not a unanimous opinion amongst Muslim historians and many have said that these narrations of Khadija [a]'s previous marriages are fabricated reports. Their findings instead are that Khadija [a] was in fact never married until she became the Prophet [s]'s wife; and that the daughters in her care (Zaynab, Rukayya, Umm Kulthum) were in fact her deceased sister's orphans that she took under her care. For example, see:http://al-islam.org/khadija/23.htm
[2] This temple was built by Solomon (Prophet Sulayman) to express his gratitude for what the Almighty had granted him. Solomon had in advance obtained his Lord's permission to erect it. A glimpse of its grandeur is described in the Holy Qur'an in 27:44: "It was said to her (to Balqees, the Queen of Sheba): Enter the palace; but when she saw it, she deemed it to be a great expanse of water," that is, its marble floors shone like glass, reflecting her image as water does. This temple was later ordered by Solomon to be demolished in its entirety, and the claim of the Jews that the al-Aqsa mosque is built on its very foundations is false. The Jews plot to demolish the al-Aqsa mosque in order to rebuild Solomon's Temple. Jews intend to do so at the right time, when they realize that the Muslims of the world, because of the weakness and hypocrisy of their rulers, are too weak to stand between them and the achievement of their most vile goals, and when the "Christian" West will be ready, more than now, to help them achieve their objectives. The West has been supporting the Jews against the Muslims, and there will never be any reversal to this trend... We are Allah's, and to Him shall we return...