A DEBATING ABOUT KHADIJAH (A)
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A: Which of the narrators say that Aishia was a virgin and a very young child?
P: Aishia herself is the first narrator for Soni scholars.
Aishia says: “I played with my dolls in the presence of the prophet and other children who were my friends, played with me.
When the prophet came in, the children hid, but the prophet called them and they returned and played with me.”
(playing with dolls was forbidden, but it was permitted for Aishia , because she was a small child and was not mature yet.).135
says: “When the prophet (S) married her, she was 7; and when she entered the prophet's (S) house she was 9; and her dolls were with her. When the prophet (S)
passed away she was 18.”136
Aishia says: “When the prophet (S) married me, I was 6 or 7. When we came to Madine, some ladies came in. I was swinging when Ome Roman took me, they made me up and then they took me to the prophet (S).137
B: I always asked myself, how can a 50-years-old man marry a 7 or 9 years old girl?
P: The most important point in all these narrations is that the narrator is Aishia herself or her nephew Orva Bin Zubair.
But how is it possible that a six -years-old child is able to remember exactly the dates? For example, she says: “The prophet emigrated on Monday twelfth of Rabee al Aval, and I married him eight months later in Shawal.”
Bokhari, for instance, has a narration from Aishia in his book "when the verse له ب « )
hour and theNay, the hour is their promised time, 138 » ر ّا م و دیه ا اعةُ السّ و م هُ دُ وعه م ةُ اع السّ shall be most grievous and bitter.) was revealed, I was a little girl and I was playing.139 while the Tafsir books say this verse was revealed eight years before Hijrat in Mecca.
136 Sahih Moslem, vol 8,p.3311
137 Sonan Abi Davood, vol 31, Hadith 17- 4915 138 Sura Qamar, Verse.46 139 Fath al Bari, vol.8, p.468
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A: If we suppose that Aishia was 10 at the time of the revelation of this verse eight years before Hijrat, she must have been 20 at the time of marriage.
P: It was an accurate calculation. If Aishia was 7 at the time of marriage, she wasn't born at all at the time of the revelation of this verse! while she says “I was playing”
so she must have been 7 - 8 years old. So, she must have been at the usual age for girls at the time of marriage.
B: So, we have a lot of documents that Aishia was not a child at the time of her marriage with the prophet).
P: Another important fact.
A: Please say.
P: Many of the Soni and Shiia narrators say that Aishia passed away when she was 70 in the year57A.H. This is the least age recorded for her dying in 57 A.H. If We suppose that she married in 2 A.H after the Badr battle, she must have been 15 which is the usual age for marriage in Arab culture. So we cross off the problem that the prophet (S) was a child sexual abuse some orientalists say. ( باهلل) نعوذ
A: As you said Aishia herself is the narrator of many narrations. How is it that the historians were not more accurate in this field?
P: They actually were. Even some of them have said that Aishia was married before his marriage with the prophet without paying to details.
A: Are they famous?
Aishia 's Second Marriage
P. Ibn saad in his book “Atabaghat al Kobra” and Zohari, who speaks highly about Aishia , narrate:
تها ی اعط کنت انی ّفقال دیق ّالص بکر بنت عائشه (ص) للا رسول خطب قال هی ملک بن عبدللا «عن انی انی 140 » ) (ص للا رسول وجها فی فطلقها منهم فاستسلها منهم اسلها حن مذعنی ی جب بنه ال مطعما
140 Atabaghat al Kobra, vol.8, p.59; Al Esaba, vol8,p.17
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Abdolah Bin Abi Malike says:”The prophet (S) proposed Aishia Abu Bakr's daughter.
Abu Bakr said she is married Jobair Bin Motam. Let me dissuade them. Then he dissuded them and got her divorce; then the prophet married her.”
Some other narrators have narrated it too. So Aishia had married another person named Jobair Bin Motam before his marriage to the prophet (S).
B: But I think that it is not true that the prophet (S) suggested the marriage.
P: I think so. But now we are talking about Aishia ’s first marriage from Soni point of view.
A: It is very important that Soni narrators have said it.
P: As I said before our Imams called Aishia “Ome Abdolah”: it shows that not only she was married before but also she had a son too. She didn't have any children from the prophet to be called the mother of Abdolah.
A: So Aishia wasn't a child, she was married, she had a son and all of these are attributed to Khadija (A).
P: I said before. There was a plot to attribute all Khadija’s posetive points to Aishia and attribute all Aishia 's negative points to Khadija (A).
B: Why have some Shiia scholars narrated these things? So that the reality would be unknown.
P: Unfortunately there is little analytic history by Shiia scholars. Soni scholars exaggerated about Aishia because she was an important person for them. But our past scholars didn’t pay so much attention to Khadija (A).
A: Don't you think that it is harmful for the unity of Shiia and Soni to set forth these kind of problems?
P: As Shahid Motahari says: “What is good and necessary is not written, but what is not necessary and unimportant is written and printed.”141
We don't propound something to insult or accuse somebody at all. But American Islam and London Tashaio do that. These are historical realities that are propound in the Islamic history falsely.
141 Dastan Rastan, vol.1, p.23
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All of the prophet’s (S) wives are Omol Momenin (Mother of Believers) to us. But shouldn't we speak about something false which is propounded about one of them and is so famous? Should we be silent about something which is spoken highly about one of them which is accusation about another one at the same time?
We protest the accusation to Khadija (A) as well as we proptest the EfK (lie) and accusation to Aishia which is done by London Shias.
Of course, historic realities should be clear. For example, if it is clear that Aishia was more than 15 years old at the time of her marriage, orientalists won't propound the child sexual abuse about the prophet (S). Maybe those who made this story didn't think that the prophet (S) would be accused in 21st century. So, we do not hurt the unity, but we clarify the reality.
Khadija (A) was an important person. God has considered pioneers in belief, charity and virtue as the criteria to be intimate to God.142 There is no doubt that Khadija (A) is the first lady in Islam and every Muslim believes it.143
Davood Zaheri and Ibn Hajr Asghalani consider Khadija (A) the best wife of the prophet comparing her with the other wives.
Ibn Arabi says that it is Ijma (all believe it) that Khadija (A) was the best of all his wives.144
Shams al Din Zahabi, the Soni scholar, says: “Khadija was Omol momenin (Mother of Believers) and superior to all women at her time wise, pious, magnanimous, generous and from the dwellers in paradise. Her virtue was known to everyone.”
According to a narration which is classified true (Sahih), Allah and Aishia have said hello to her and have told the good news that there is a palace for her in paradise.
The prophet (S) has said: "The best woman in Bani Israel is Maryam and the best woman in Islam is Khadija (A).”
The prophet (S) told: “Khadija is the pioneer woman in believing in God and the prophet (S). She is the best woman in the world just as Fatima, Maryam and Asiyah (Bithia) are.”
142 Sura Toba, verse 100; Sura Vaghea, verse 10-11 143.Seire Aalam al-Nabla, vol.2, p.115
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The prophet (S) said: “God didn't give me anyone better than she. She believed me when people denied my prophecy. She shared me in her wealth while all people deprived me. God expanded my generation from her.”145
Khadija 's (A) Being an Old Woman?
B: It was unjust not to propound the Soni narrations with the excuse of unity. Well, we found out that Aishia was not a child and virgin, but you didn't say anything about Khadija 's (A) being 40 years old at the time of her marriage.
P: She was 40 at the time of her marriage and 65 at the time of her passing away according to the historical narrations from Maktab al Kholafa.146
The only documental resource for it is from Hakim Bin Hozam. Unfortunately, some of Shia historians narrated it too.147
B: Is it a correct (mo’tabar) document?
P: No, it is not. It is opposite to other news148, it is “Shaz”149, Gheir Sahih150 (not correct) and Jaali (Fake)151.
A: So, how is it that this narration is so famous?
P: Sahih Bokhori is very reliable for Soni people. The most important reason for them is a narration in Sahih Bokhari152 which says she had two marriages before the marriage to the prophet (S)?153
A: Is there any prptesting from Sonis about it?
P: Yes. One of contemporary Arab writers called, Ibrahim Aljamal says: “Those who try to say that Khadija was the same age as the prophet's (S) mother or aunt, repeat
145 Seyre Aalam al-Nabla, vol.2, p.109-117
146 Atabaghat al-Kobra, vol.1, p.100
147 Mosooat al-Tarikh Islami, Yoosefi Gharavi, vol.1, p.336 148 Almohabbar, p.79 149 Mostadrak, vol.3, p.201; “Shaz”: rare reportsand not invalid.
150 Beihaghi saya 50 years iscorrect. [Dalael al-Nobova, vol.2, p.71]
151 Aseyede Khadija Omol Momenin, p.96
153 Alaali al-Bahia, p.86
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the words of orientalists who want to say that the prophet's (S) marriage had materialistic reason.154 He points to French155 Emil Darmangam.156
B: His narration is interesting.
P: Of course. Some say what we mean is that khadija (A) was as wise as a forty year - woman, and not then she was really 40.157
B: What about Shias?
P: Unfortunately, some Shia narrators haven’t protested that she was 40 to oppose the orientalist who say the prophet (S) was a fornicator d. They even say that she was a widow158. They say that the correct news which say she was a virgin is to justify historical realities.159
Actually, why is it necessary to bring such reasons that Khadija was an old lady to prove that the prophet was not a fornicator? ( نعوذباهلل)
In other words; why shouldn’t we deny that Khadija (A) was 40 and that the prophet (S) was a fornicator by clear reasonings?
Without any doubt, this proteting can take away other accusations to the prophet (S). For example, that Aishia was 7 when she married to the prophet (S), which is one of the most accusations that orientalists attribute to the prophet (S) to make him child sexual abuse.
A: The story changed a lot.
P: Yes, in the future sessions we will study some of Khadija’s (A) superiority
154 Omol Momenin Khadija (A), p.99
155 Deceased 1971 A.D.
156 Nesa al-Nabi, Bent Shati, p.54
157 Omol Momenin Khadija (A), p.100
158 Majmooe Asar Shahid Motahari, vol.26, p.569 159 Hazrat Mohammad va Khadija, p.40
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The Second Session
The Scientist Khadija (A)
It was arranged that the students come to my office at 2:00 P.M, But they came late, at 2:20 P.M. They apologized and said there was a speech between two prayers in the university Mosque.
B: It is very bad to have speech between the prayer of noon and the prayer of afternoon. It means that they get hostages to listen to their speech. It makes the students away from the mosque.
P: Does it mean that they decided in place of you?
B: Of course, we wanted to come here and we thought that it would be a short speech.
A. They first said a few minutes but then it took 30 minutes.
B: Of course, in the end they said: since it is Ramadan month and there is no lunch, it doesn't matter.
P: Now, let's have our own debate.
B: It was agreed to speak about the superiorities of Khadija (A).
P: I'm ready.
A: She was a scientist with all of her superiorities, but there wasn’t any name of her anywhere?!
P. The monotheists were nobles of the society, they knew reading and writing. They were familiar with the culture of their society. They studied, bought books and had relations with the scientist and theologians.160
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Khadija was a unique in wisdom in her own Time. It is said the she was as wise as Salma, Hashem's wife, the prophet's (S) grandfather’s mother (جدّ ه), she was a supreme lady in Yathrib from the point of view of wisdom and patience.161
B: You said before that Salma (Hashem's wife) was from Madine, but you didn't say that she was a scholar.
P: She was scholar and wise, as you saw they compared Khadija with her.
B: It is very interesting; the prophet's grandmother and his wife were scholars in Jahiliya.
P: Scholars in high rank.
B: What do you mean in high rank?
P: You know the prophet was the complete wise.
B: Yes.
P: But; he consulted Khadija (A) in all of the affairs” as Sebt Ibn Joozi says.162
B: So, why is not there any sign from her in the Islamic narrative and scientific books?
P: Yes, unfortunately though she was in company with the prophet, for 25 years, there is only a “Morsal”163 narration from her. It is while “Hola”164, one of her friends, knew the religion and people asked her their religious questions.165
B: So Khadija (A) had good friends too?
P: When you want to know a person try to know her/his companions. Hola was famous for her prayers and staying awake at night.166
B: what jealousy has done with Khadija (A)?
161 Esbat al-Vaseya, p.102
162 Tazkerat al-Khavas, Sebt Ibn Joozi, p.272 163 Mosnad Abi Yaali, Mooseli, vol.12, p.504-505; Majma al-Zavaed, Heysami, vol.7, p.217-218 164 Khadija’s cousin 165 Emta al-Asma, vol.9, p.144
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P: IF you are not hurt, I should say that there is a lot of jealousy between men, but in women it is destructive.
B: Please don't make it feminine and masculine.
P: Oh, I was joking. actually the men hurt three people from Ahl al Bait (A) by jealousy.
B: Who were they?
P: Abu Talib (A), Khadija (A) and Imam Hasan(A).
B: How?
P: They tried to make the first one pagan, the second one unknown and the third one disgrace.
B: Did you point to it before? Is it possible to explain it some more?
P: They couldn't do anything more with some people of Ahl al Bait (A) such as Hazrat Zahra (A) and Ali (A).
B: How?
P: Because Hazrat Zahra (A) was the dearest woman in the time life of the prophet (S) and she was martyred soon after him. So they couldn’t make any story about her. Ali (A) had so much apparent virtues that they couldn't conceal it.
But these three people who were respected by the prophet (S) and were the strength for Ahl al Bait (A). The new generation of Islam hadn’t seen Khadija (A) and Abu Talib (A). So they called Abu Talib (A) a pagan to decrease the dignity of Ahl al Bait (A) specially Hazrat Ali (A).
A: They say that Abu Talib (A) devoted himself to Islam mean while they call him a “pagan”! I have heard that Abu bakr's father admitted Islam very late.
P: Yes, it is right. Abu Bakr admitted Islam after 50 people before him, but they made him the first one. But they called Abu Talib a “pagan”, although he believed Islam on the first days and he was with the Muslims in Sheb Abi Talib for three years. They don’t say anything about Abu Bakr's father.
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P: It is better to know that Abu Bakr was called “Abdol Kaba” in Jahiliya, after he believed in Islam, the Prophet (S) called him Abdollah167. His father's name was Abu Ghohafe Osman and his mother's name was Omol Khair Salma, Bint Sokhr Bin Amro Bin kab. They were both from Tamim tribe and they were ralated to the prophet (S) by their fifth ancestor “Mare”.168 Abu Ghohafe admitted Islam after the conquest of Mecca.
A: Do Sonis believe the same thing?
P: Yes, now see an important news from some of their scholars.
A: What is it?
P: It is in Mojam Kabir Tabarani169 and in Majmao Zavaed Heisami170:
ترکت اّلّ للا: رسول له فقال مک، ه فتح وم ی اعّم خی ش قوده ی )رسول (ص للا ایل قحافه ابو هی باب ابوبکر « التمس باسالم منی ّطالب فرحا اشد باسالم کنت النا للا یؤجرو ان اردت قال: ناتیه؟ حن یخ الشّ انی، انی » صدقت. : )فقال (ص للا رسول ی،نک ع قرة بذلک
(On the day of Mecca conquest, Abu Bakr took his father, Abu Ghohofe, who was a blind old man, to the prophet (S).The prophet asked him: “why did you take this blind old man here? we would come to see him.” Abu Bakr answered: “I wished that God would bless him.” Then Abu Bakr continued: “I am much happier that Abu Talib believed in Islam rather than my father's. I want to make you happy too.”
A: So Abu Bakr confessed that Abu Talib believed in Islam?
P: Yes, it is in these three important books; but some foolish Sonis call Abu Talib a pagan.
A: But Abu Bakr has confessed that Abu Talib (A) was more important than his father in this book?
P. Yes, but who can see it?
A: So they called Abu Talib (A) a pagan. What about Khadija (A)?
167 Alemama va Siasa, p.167
168 Atabaghat al-Kobra, vol.3, p.41
169 Almojam al Kabir, vol.9, p.40
170 Majma al-Zavaed, vol.6, p.174