« Khadijah la première femme de Mohamed » : différence entre les versions

{{QualityScore|Lead=4|Structure=4|Content=4|Language=4|References=4}}{{Infobox Person|name=Khadījah bint Khuwaylid|image=Khadijah bint Khuwaylid.jpg|caption=Khadijah’s “medal” in ''Promptuarii iconum insigniorum ''(1553). Lyon: Rouillé. This illustration made no pretense of being an accurate portrait but it has become a widely accepted symbolic representation of Khadijah.|date_of_birth=555|place_of_birth=[[Mecca]], Hijaz, Arabia (present-day Saudi Arabia)|death_date=c. 619 (aged 63-64)|other_names=Khadījah al-Kubra<br>Khadījah al-Tahira|occupation=Merchant|title=''Umm al-Mu'mineen'' ("Mother of the Believers")|spouse=[[Muhammad ibn Abdullah]]|children=Qasim<br>Abdullah<br>Zainab<br>Fatimah<br>Ruqayyah<br>Umm Kulthum|relations=Khuwaylid ibn Asad<br>Fatimah bint Za'idah}}

Khadijah is said to have come from a trading family and, before [[Marriage|marrying]] Muhammad, had been a successful business woman and was said to be the richest woman in all of [[Mecca]], and, on some accounts. it was as a result being her employee that Muhammad came to know Khadijah and ultimately marry her. It is also believed that she had two husbands, with whom she had multiple children, prior to Muhammad. Little else is known about her life prior to this final marriage.

Khadijah was born in Mecca, a member of the dominant Quraysh tribe. Her grandfather Asad, chief of her clan, was a grandson of Qusayy ibn Kilab, Keeper of the [[Kaaba|Ka’aba]] and ruler of Mecca.<ref>Guillaume/Ishaq 24, 82.</ref> This Qusayy had also been a great-great-great-grandfather of Muhammad.<ref>Guillaume/Ishaq 3.</ref> Her mother, Fatima bint Za’ida, was from another Quraysh clan, the Amir ibn Luayy.<ref>Guillaume/Ishaq 82.</ref> The name ''Khadijah'' means “premature”,<ref>“Khadija” in [http://www.almaany.com/home.php?language=english&lang_name=Arabic&word=Khadija/ Almaany Arabic-English Dictionary]. [http://www.behindthename.com/name/Khadija/ Behind the Name].</ref> suggesting the [[Ages of Muhammads Wives at Marriage#Khadijah.27s Age|circumstances of her birth]].

The traditions about Khadijah’s early life are scarce and often contradictory. It is generally accepted that she was born “fifteen years before the Elephant” and that she was 65 ([[lunar]]) years old when she died,<ref>E.g., {{Tabari|6|p. 47}}.</ref> indicating a birth date between July 556 and July 557. However, the source of this tradition is Khadijah’s nephew, Hakim ibn Hizam,<ref>{{Citation|title=Kitab al-Tabaqat al-Kabir|author=Ibn Saad|publisher=Ta Ha Publishers|location=London|editor=Aisha Bewley|publication-date=1997|volume=8|pages=9, 11-12}}; {{Tabari|39|pp. 41, 106}}.</ref> who was one of the many early Muslims who claimed his own age to be 120.<ref>{{Muslim|10|3662}}. See also {{Tabari|39|pp. 40, 43}}, where Huwaytib ibn Abduluzza claims to be 120 years old, yet in the same breath betrays that he cannot count.</ref> By contrast, Abdullah ibn Abbas, the cousin who lived at Muhammad’s side through the final years in [[Medina]],<ref>{{Tabari|39|p. 95}}.</ref> stated that “on the day Khadijah married Allah’s Messenger, she was 28 years old.”<ref>[http://qurango.com/images/b/5/293.jpg/ Ibn Kathir, ''Al-Bidaya wa’l-Nihaya'' vol. 5 p. 293]. Majlisi, ''Bihar al-Anwar'' vol. 16 p. 12. Ibn Ishaq, cited in Al-Hakim al-Nishaburi, ''Mustadrak'' vol. 3 p. 182.</ref> If this is correct, she was born between March 568 and March 569. Variant traditions claim other years.<ref>See [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister, M. J. (1993). The Sons of Khadija. ''Jerusalem Studies in Arabic and Islam, 16'', 59-95.]</ref> Whatever her precise date of birth, she was still of childbearing age as late as 605.

==Husbands==

Khadijah’s first husband was Atiq ibn A’idh (or Abid), a junior member of the Makhzum clan.<ref>Ibn Hisham note 918. Bewley/Saad 8:151.</ref> The Makhzumites had grown wealthy on trade, and their generosity had won them the loyalty of their neighbours. They were now serious contenders for the leadership of the city.<ref>Guillaume/Ishaq 142-143. See also Bewley/Saad 8:61; {{Tabari|39|p. 196}}.</ref> This match was therefore a step up the social scale for Khadijah, though perhaps a small step if her family also had money. Atiq and Khadijah had two children, suggesting – since Khadijah produced her children within two-year intervals<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> – that the marriage lasted between two and four years. From their daughter, Hind, Khadijah derived her ''kunya'' Umm Hind.<ref>Bewley/Saad 8:9. {{Tabari|39|p. 161}}.</ref> Their son, Abdullah,<ref>Ibn Hisham note 918.</ref> died in infancy.<ref>[http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117].</ref> Most sources state that Atiq died,<ref>{{Tabari|9|p. 127}}.</ref> although there is a variant tradition that the marriage ended in divorce.<ref>[https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] summarises these sources, citing Ibn Ishaq, as transmitted by Yunus ibn Bukayr, ''Al-Siyar wa-l-Maghazi'' p. 82, and Majlisi, ''Bihar al-Anwar'' vol. 16 p. 10, for Atiq’s death, and Baladhuri, ''Ansab al-Ashraf'' vol. 1 pp. 406-407, for divorce.</ref>

Khadijah then married a Bedouin nobleman, Malik ibn An-Nabbash, who was from the Tamim tribe. In the way of nomads who aspired to an urban lifestyle, Malik and his two brothers had immigrated to Mecca and formed an alliance with the Abduldar clan of the Quraysh.<ref>Bewley/Saad 8:9, 151. {{Tabari|9|p. 127}}. {{Tabari|39|p. 79}}.</ref> Given their highborn origins, the Tamim brothers would have interacted with their new allies as equals rather than as vassals. To complete their Meccan citizenship, they sought Quraysh wives, to whom they could offer rank, connections and probably also money. It is interesting that Malik chose Khadijah, for the Asad clan was the traditional rival of Abduldar.<ref>Guillaume/Ishaq 57.</ref> Their marriage produced three children, suggesting that it lasted between four and six years. From their first son, Hala, Malik took his ''kunya'' Abu Hala.<ref>Bewley/Saad 8:9. [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] documents sources in which Malik was also known as Hind and his son Hala was also known as Al-Harith. It was not uncommon for Arabs to be known by alternative and apparently unrelated names.</ref> Their second son was also named Hind.<ref>Ibn Hisham note 918. Bewley/Saad 8:9.</ref> Their daughter, Zaynab,<ref>Ibn Hisham note 918.</ref> probably died young, as nothing else is said about her, and Khadijah later mentioned that she had borne each of her first two husbands a child who had died in infancy.<ref>[http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117].</ref>

Contrary to this narrative, some sources state that Khadijah married Abu Hala first and Atiq second.<ref>E.g., Bewley/Saad 8:9.</ref> However, a ''kunya'' was usually taken from a firstborn child, indicating that Umm Hind and Abu Hala did not share the same firstborn.

==Business==

Khadijah was the richest woman in Mecca. This explains why she attracted so many suitors. By the time Abu Hala died, she had become “a merchant woman of dignity and wealth. She used to hire men to carry merchandise outside the country.”<ref>Guillaume/Ishaq 82.</ref> While the claims that “half the trade in Mecca” belonged to Khadijah<ref>Bewley/Saad 8:10.</ref> are almost certainly exaggerated, she may well have been the wealthiest single trader. The traditions do not state in what commodity she dealt, but among the exports of Mecca are mentioned leather, wool, perfume, silver, cheese and dried raisins.<ref>Guillaume/Ishaq 424, 547, 716. See also Crone, P. (2007). Quraysh and the Roman army: Making sense of the Meccan leather trade. ''Bulletin of SOAS, 70'', 63–88.</ref> Nor is it known how she originally acquired her business. Perhaps her father helped to set her up, but this has opened the question of why Khadijah became more prosperous than any of her siblings. If she had a backer not available to them, it was probably one or both of her husbands. Or perhaps the business flourished because of Khadijah’s personal talents and efforts.

Khadijah’s independence and success prior to her marriage to Muhammad is often cited as an example of the great opportunities that Islam grants to women. She is described as representing in this capacity the "vibrant, liberating spirit of early Islam"<ref>"''Khadija, the first wife of the Prophet ... an outstanding female liberating figure in history ... can help us reclaim the vibrant, liberating spirit of early Islam. That alone could go a long way in removing the current image of Muslims among non Muslims.''" - Bandukwala, J. S. “Hazrat Khadija was an outstanding female liberating figure in history,” letter to the editor in ''New Age Islam'', 22 May 2010.</ref> and evidence that modern-day justifications for "denying girls an equal chance at success lies in archaic interpretations of religion".<ref>"''For Muslim girls everywhere, Khadijah is one of the first female role models introduced by parents and teachers of religion. A self-made businesswoman … She had already created her own success … The justification for denying girls an equal chance at success lies in archaic interpretations of religion… There is nothing contradictory about being a powerful Muslim female.''" - Saraswati, R. E. (2012). “[http://www.aquila-style.com/focus-points/khadijah-bint-khuwaylid-one-of-the-four-perfect-women/ Khadijah Bint Khuwaylid: Perfect Woman]” in ''Aquila Style''.</ref> It is worth noting, however, Khadijah’s career was established before Islam existed. With this in mind, it is more appropriate to say her pre-marital success is representative of the opportunities that pre-Islamic Arabs (sometimes) granted to women, who not only mingled freely with men in the market-place but were also respected for doing so. Most merchants were men, but among the non-Muslim women of the time were Hind bint Utba<ref>Bewley/Saad 8:165.</ref> and the perfumer Asma bint Mukharriba.<ref>Bewley/Saad 8:209.</ref><ref>[http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., Bianquis, T., Bosworth, C. E., van Donzel, E., & Heinrichs, W. P. (Eds.). (2006). '''Encyclopaedia of Islam, 2nd Ed.'' Brill Online.]</ref> After Khadijah died, Muslim women and particularly Muhammad's wives were ordered to stay at home and wear veils,<ref>{{Quran|33|54}}</ref> and it became difficult if not impossible for an adherent Muslim woman (let alone a wife of the prophet) to conduct any such enterprise.

Two months later Muhammad returned to Mecca with merchandise worth nearly double what Khadijah had expected.<ref>{{Tabari|6|p. 48}}. Bewley/Saad 8:10.</ref> Goods commonly imported from Syria included grain, oil, wine, weapons, cotton and linen.<ref>Crone, P. (2007). [http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., et al. (Eds.) (2006).]</ref> As Khadijah worked on a profit-share basis,<ref>Guillaume/Ishaq 82.</ref> she doubled Muhammad’s commission.<ref>Bewley/Saad 8:10.</ref> It is said that Khadijah later dispatched him on a second trip, this time to Tihama<ref>{{Tabari|6|p. 49}}</ref> in Yemen to import frankincense, myrrh and fine textiles.<ref>Guillaume/Ishaq 128, 158, 271.</ref> It is not clear whether Khadijah took the unusual step of sending her agent southwards in the heat of summer<ref>Guillaume/Ishaq 58. [http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., et al. (Eds.) (2006).] See also {{Quran|106|2}}.</ref> in order to import a near-monopoly; or whether this second venture occurred during a subsequent winter, after Muhammad and Khadijah were already married, in which case the detail that she “employed” him would be an error; or whether the whole timeline has been confused, and these events occurred over a longer timespan than is usually assumed. What is certain according to the sources is that by the summer of 595, Khadijah had decided to marry her agent.<ref>Guillaume/Ishaq 82; Bewley/Saad 8:10.</ref>

Khadijah sent as her intermediary Nafisa bint Umayya, a freedwoman from Abu Hala’s tribe.<ref>Bewley/Saad 8:10, 172. She is sometimes known matrilinearly as Nafisa bint Munya, suggesting that she was illegitimate.</ref> Nafisa approached Muhammad at the bazaar and asked why he had never married. He replied that he could not afford to support a family. “But if money were no obstacle,” Nafisa persisted, “would you be willing to marry a lady of wealth, rank and beauty?” Muhammad asked which lady of that description would be willing to take him, and Nafisa named Khadijah. Muhammad instantly expressed his willingness.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref> When Khadijah next sent for Muhammad, it was to make a formal proposal. She spoke of how his noble ancestry, good reputation and personal honesty rendered him eligible, and offered herself as his wife.<ref>{{Tabari|6|p. 48}}.</ref>

When Muhammad told Nafisa that he had always wanted to marry but could not afford it, he was speaking from personal experience. He had hoped to marry his cousin Fakhita, but Abu Talib had prevented it by giving her to a wealthy man and telling Muhammad that the family needed to marry money.<ref>{{Tabari|39|p. 196}}. Bewley/Saad, ''Tabaqat'' 8:109.</ref> So Muhammad was looking for a wife and was in a frame of mind to consider any reasonable offer. Khadijah’s offer, of course, was enticing. Given her riches and status, Khadijah's patronage was the most extraordinary luck for Muhammad.

Muslim commentators have stressed how Khadijah was a “much older” woman and therefore Muhammad must have been noble and high-minded to marry her for her character rather than her physical charms.<ref>"''The Beloved Holy prophet preferred to have his first marriage with a fifteen years older widow shows [''sic''] how the Beloved Holy Prophet had a value of nobility and character more than anything else.''" - Saleem, H. M. (2012). [http://www.bzu.edu.pk/PJIR/eng%201%20Hafiz%20M.pdf/ Justification of the marriages of the Beloved Holy prophet.] ''Pakistan Journal of Islamic Research, 9'', 1-20.</ref> In the absence of explicit evidence for the manner of Muhammad's attraction to Khadjiah, it is difficult to prove high-minded intentions, particularly when one considers Khadijah's great wealth and status. While she was to prove both loyal and sympathetic,<ref>Guillaume/Ishaq 111</ref> it is not clear that Muhammad had had the opportunity to assess these character-qualities in advance, having known her only very briefly and often through proxies. What is certain, on the other hand, is that he had had the opportunity to assess her wealth.

There is also no reason to assume that Khadijah was physically unattractive. If the report of Abdullah ibn Abbas is correct, she was a mere three years older than Muhammad, which does away with any presumed an age-difference. While a modern hagiography that describes her as “beautiful, tall and light-skinned”<ref>[http://www.maaref-foundation.com/english/library/pro_ahl/fatima/fatima_the_gracious/03.htm/ Ordoni, Abu M. (1987). ''Fatima the Gracious'', p. 27. Qum: Ansariyan Publications.]</ref> does not cite early sources, early sources do say that the servant Nafisa described Khadjiah as “beautiful”.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref> Even if Nafisa was exaggerating (the word used for “beautiful” in this context usually means “normal-looking” as opposed to deformed or ugly), it is doubtful that this could have had deceptive intent, given that Muhammad had already seen Khadijah for himself.

Marriage required the consent of the bride’s guardian, and Khadijah’s father Khuwaylid had refused her previous suitors. Given his poverty relative to Khadijah's previous suitors, it was clear that Muhammad would not be acceptable to her father. It is recorded that she therefore plotted to secure his permission through trickery. She plied her father with wine until he was drunk. Then she slaughtered a cow, covered his shoulders with a new striped robe and sprinkled him with perfume, whereupon Muhammad and his uncles entered the house. Khadijah extracted the legally binding words from her father while he was too inebriated to know what he was saying. As the day wore on and the wedding party was in full swing, Khuwaylid recovered his sobriety enough to ask, “What is this meat, this robe and this perfume?” Khadijah replied, “You have given me in marriage to Muhammad ibn Abdullah.” Khuwaylid was as furious as his daughter had expected, protesting that he had never consented to any such thing and even unsheathing his sword. Muhammad’s kin also brandished weapons, and bloodshed was avoided. Muhammad was now Khadijah’s husband.<ref>{{Tabari|6|p. 49}}. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.4/ Ibn Saad, ''Tabaqat'' 1:35:4, 5.] See also Guillaume/Ishaq 83 and Ibn Hisham note 918.</ref>

Although the Muslim historian Waqidi rejected this story (even while reporting it), the British historian Muir points out that nobody had any reason to fabricate it. The tradition is from two independent sources, both of whom were biased in Muhammad’s favor and neither of whom had any reason to disparage Khadijah’s father or his clan. Two further independent sources, without mentioning the drunken party, state that it was Khuwaylid who married Khadijah to Muhammad. Although Waqidi claims that it was Khadijah’s uncle who gave her away because her father had died before the Sacrilegious War (591-594), his pupil Ibn Saad names Khuwaylid as a commander in that war. Muir therefore concludes that the tradition of Khuwaylid’s death “has been invented, to throw discredit on the story of his drunkenness.”<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 p. 24f]. See also {{Tabari|6|pp. 48-50}}; Ibn Hisham note 918.</ref>

This story highlights the Arab practice of marriage as a contract between bridegroom and father-in-law in which they transferred the guardianship of a woman. It was somewhat similar to buying a camel: the purchase required the consent of the vendor. Muhammad largely preserved this practice of marriage. To the end of his life, he was particular about meeting the legal requirement to contract with a guardian;<ref>E.g., see Bewley/Saad 8:63, 65; {{Tabari|39|pp. 178-179}}; Bewley/Saad 8:105.</ref> and explicitly endorsed the transactional nature of the [[Mahr (Marital Price)|mahr]] as being a sort of payment for unlimited sexual access to a woman, [[Rape in Islamic Law|even against her will]], so long as she consented once in the form of agreeing to marry.  

The story also foreshadows some types of consent Muhammad would go on to consider as legally binding. At various points in his life, he was to extract consent at sword-point,<ref>E.g., Guillaume/Ishaq 547.</ref> under duress,<ref>E.g., Guillaume/Ishaq 314-315. Bewley/Saad 8:87-88.</ref> from an immature or unsound mind,<ref>E.g., Bewley/Saad 8:43.</ref> by withholding essential information,<ref>E.g., Guillaume/Ishaq 463-464. {{Tabari|39|p. 165}}.</ref> by offering a choice between two bad alternatives,<ref>Bewley/Saad 8:40. Guillaume/Ishaq 493.</ref> by exploiting spiritual beliefs,<ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=33&tAyahNo=36&tDisplay=yes&UserProfile=0/ Jalalayn, ''Tafsir'' Q33:36]. See also {{Quran|33|36}}. {{Bukhari|3|43|648}}, {{Muslim|4|3511}}.</ref> through bribery<ref>Guillaume/Ishaq 438; 594-597.</ref> or by making promises that he intended to break.<ref>E.g., Guillaume/Ishaq 504, 509. Bewley/Saad 8:181-182.</ref> In light of this component to Muhammad's legacy, it is perhaps somewhat unclear why Waqidi felt the need to scrub the story of Khadijah's trickery from the record.

==Marriage to Muhammad==

Muhammad and Khadijah were married for 25 years. Modern biographies of Khadijah sometimes state that her duties during the first fifteen years of her marriage were "purely those of a housewife and a mother,"<ref>"''During the first fifteen years of her marriage, Khadija’s duties were purely those of a housewife and a mother.''" - Razwy, S. A. A. (1990). ''Khadija-Tul-Kubra: The Wife of the Prophet Muhammed'', p. 146. New York: Tahrike Tarsile Qur’an.</ref> or that 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."<ref>"''Khadija ... 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.''" - [http://www.al-islam.org/biographies/khadija.htm/ Al-Jibouri, Y. T. (1994). ''Khadija Daughter of Khuwaylid, Wife of Prophet Muhammad (pbuh).'']</ref>  

These interpretations, however, do not accord with the early records that Muhammad went into partnership with a Makhzumite, Qays ibn Saayib, and sold merchandise in his shop.<ref>Ibn Hanbal, ''Musnad'' vol. 4 p. 352.</ref> Since Muhammad was not producing anything by means of a craft, he could only have sold items in Mecca if he had imported them from elsewhere; and if he could pay for imports, he must have been exporting at a profit. In other words, Khadijah’s business continued after their marriage exactly as it had beforehand.

Her regular childbearing and fidelity to Muhammad and numerous other accounts of his quickness to “draw close to her” for comfort,<ref>Guillaume/Ishaq 106</ref> are described in the traditions. There even seems to have been a manner in which Khadija employed sex to distract him from his troubles.<ref>Guillaume/Ishaq 107; {{Tabari|6|p. 73}}.</ref> All this would appear to suggest that their marriage was a functional one, and there is little reason to believe that Muhammad would have had to have some sort of exceptional virtue to have been successful within it.

Khadijah brought three stepchildren into the marriage. It is striking how little is known about them. Later historians eagerly collected every possible scrap of information about Muhammad, down to how he cleaned his teeth<ref>{{Bukhari|1|4|245}}</ref> and his attitude to a broken sandal.<ref>{{Muslim|24|5235}}</ref> People who had lived under his roof should have been in high demand as eyewitnesses. Yet by the time the traditions were committed to writing, almost everything about his stepchildren had been forgotten. This implies that their lives did not intersect very much with those of the Muslim community.

[[File:KhadijaHouse.jpg|left|thumb|The ruins of Khadijah’s house in Mecca.|250px]]

Given that girls were often married off at puberty, it is possible that Muhammad never lived with his stepdaughter, Hind bint Atiq. She married a Makhzumite cousin, Sayfi ibn Umayya, to whom she bore at least one son, Muhammad ibn Sayfi. Though this Muhammad in his turn had descendants, it was said that none of the family survived; yet there is not a word about how they died.<ref>Bewley/Saad 8:9.</ref>

Khadijah’s two sons lived with Muhammad for several years,<ref>{{Tabari|9|p. 127}}. Note that Tabari assumes that Hind was a girl (''Hind'' and ''Hala'' were both unisex names, though more common for females), which only adds to the general confusion.</ref> and it is known that he liked to play with children.<ref>{{Bukhari|8|73|151}}. See also {{Bukhari|8|73|150}}.</ref> Of Hala it is recalled that “the Prophet arose and saw Hala in his room. He pressed him to his breast and uttered joyously: ‘Hala, Hala, Hala!’”<ref>Ibn Hajar, ''Al-Isaba'' 6:516:8919, cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> Little more than this account is available in the traditional sources. Hala was later killed in a street-brawl after he challenged a man who had insulted Muhammad.<ref>Baladhuri, ''Ansab al-Ashraf''; Ibn Hajar, ''AI-Isaba'' 1:604:1501; both cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> This was probably before Islam,<ref>{{Tabari|39|pp. 79-80}}.</ref> as [[Sahabah|Muhammad's companions]] never suggested that their Prophet’s own stepson had been martyred for the cause.

The younger stepson, Hind, reminisced to his nephew, Hussayn ibn Ali, that Muhammad's "blessed face shone like the full moon… His modest habit was to look at something without staring... He greeted whomever he met... He was not short-tempered, nor did he embarrass anyone…", and so on.<ref>"''[Muhammad’s] blessed face shone like the full moon… His modest habit was to look at something without staring... He greeted whomever he met ... He was not short-tempered, nor did he embarrass anyone… When he became angry with someone, he turned his face away from that person and either ignored him or forgave him. When he was happy due to humility it seemed as if he had closed his eyes. His laugh was mostly a smile, when his blessed front teeth glittered like white shining hailstones.''" - [http://www.hadithcollection.com/shama-iltirmidhi/269-shama-il-tirmidhi-chapter-01-the-noble-features-of-rasoolullah/191-shama-il-tirmidhi-chapter-001-hadith-number-007-007.html/ Tirmidhi, ''Shama’il'' 1:7]; [http://www.hadithcollection.com/shama-iltirmidhi/301-shama-il-tirmidhi-chapter-33-the-speech-of-rasoolullah/431-shama-il-tirmidhi-chapter-033-hadith-number-003-215.html/ Tirmidhi, ''Shama’il'' 33:3.]</ref> Hind’s affection for his stepfather was likely real; there is no evidence of any conflict between them. However, it is important to note that knowledge of Muhammad's life comes from sources compiled decades after Muhammad's death, and indeed decades after the Islamic empire had been established, when it was only acceptable and indeed mandatory to speak effusively of Muhammad as a the perfect man and prophet; these account also do not include any specific events from Hind's childhood. Consequently, it is advisable to view such accounts through a critical lense.

It is clear that Hind was never in Muhammad’s inner circle. His name does not appear in Ibn Hisham’s recension of Ibn Ishaq’s ''Sirat'', which lists all the early converts and describes, name by name, the doings of the emigrants in Medina. Nor does he appear in the ''ahadith'' covering that period. This suggests that he did not become a Muslim until  perhaps the conquest of Mecca in 630, when Muhammad appointed him a governor in Yemen.<ref>{{Tabari|3|pp. 228-230, 318-321, 328}}; Ibn Hajar, ''Al-Isaba'' 3:515:3258; both cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> The distant location of this post would have continued to keep him away from Muhammad’s intimate affairs. Hind died after 656 at Basra in Syria. “The market was cancelled that day, and there was no loading or unloading of ships.”<ref>{{Tabari|39|p. 80}}.</ref> He had at least one son, also named Hind; but it is again reported that no descendants survived to the time of writing.<ref>Ibn al-Kalbi, ''Jamharat al-Nasabi'', cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref>

Over the next ten years, Khadijah bore six more children to Muhammad, attended at each birth by a midwife named Salma.<ref>Bewley/Saad 8:10, 160.</ref> From their first son, Qasim, Muhammad took the ''kunya'' Abu Qasim. There followed Zaynab, Abdullah, Ruqayya, Umm Kulthum and Fatima.<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> Some historians name two additional sons, ''Al-Tahir'' (“the Pure”) or ''Al-Tayyib'' (“the Good”), but this is a misreading of Waqidi, who clearly states that these were both bynames given to Abdullah.<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.1/ Ibn Saad, ''Tabaqat'' 1:36:1]. Also cited in Muir (1861) 2:27f.</ref> Qasim and Abdullah both died in infancy; the girls all grew up.<ref>Guillaume/Ishaq 82; Ibn Hisham note 918; Bewley/Saad 8:10.</ref> Fatima, who looked like Muhammad<ref>{{Bukhari|4|56|819}}. {{Abudawud|41|5198}}.</ref> and was his favourite,<ref>Bewley/Saad 8:16. [http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}.</ref> is known to Muslims as ''az-Zahra'' (“the Dazzling”) and is regarded as a great saint.<ref>See [http://www.kalamullah.com/Books/women_around_the_messenger.pdf/ “Fatimah az-Zahra” in Qutb, M. A. (1995). ''Women around the Messenger''. Translated by A. A. Imam. Riyadh: International Islamic Publishing House] for a typical hagiography.</ref>

In addition to their biological children, Muhammad and Khadijah freed and adopted their slave-boy, Zayd ibn Haritha. Zayd was from the Udhra tribe. At a young age he was kidnapped by slave-traders and sold on the slave-market for 400 ''dirhams''. He was purchased by Khadijah’s nephew, who made her a present of him. When it became clear that Muhammad and Khadijah would not have a son of their own, Muhammad took Zayd to the steps of the Ka’aba and declared before the assembled citizens that he took Zayd to be his heir.<ref>{{Tabari|39|pp. 6-9}}.</ref> Muhammad kept Zayd close to him<ref>Guillaume/Ishaq 115; 314-315. {{Tabari|7|p. 8}}. {{Bukhari|4|53|324}}. {{Abudawud|12|2271}}. {{Muslim|8|3441}}.</ref> and conferred many small favors on him,<ref>Guillaume/Ishaq 186; 308; 364; 660; 662; 664. {{Tabari|7|16}}. Bewley/Saad 8:72. {{Bukhari|5|59|562}}.</ref> although when the two eventually had a conflict of interest, it appears that Muhammad ignored Zayd’s rights in favor of himself.<ref>See {{Tabari|8|pp. 1-4}}.</ref>

When a drought caused widespread hardship, Khadijah presented Muhammad’s former foster mother with 40 sheep and a camel loaded with supplies.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 27.20/ Ibn Saad, ''Tabaqat'' 1:27:20.]</ref> Muhammad volunteered to relieve his uncle Abu Talib by taking charge of one of the latter’s children. Thereafter Muhammad and Khadijah brought up Muhammad’s young cousin Ali but they did not adopt him legally.<ref>{{Tabari|6|p. 83}}.</ref> Again, Muhammad always made a great show of affection towards Ali<ref>E.g., Guillaume/Ishaq 234, 286, 293, 593, 650; {{Bukhari|4|52|219}}; {{Muslim|1|141}}; {{Muslim|31|5917}}.</ref> and even gave him Fatima as his wife.<ref>{{Tabari|39|p. 167}}.</ref> This positive upbringing of Ali, however, seems to contrast rather sharply with some of the behavior he exhibited later on in life.<ref>E.g., Guillaume/Ishaq 496; {{Bukhari|5|59|637}}; {{Bukhari|8|82|803}}; {{Bukhari|8|81|769}}; {{Bukhari|9|84|57}}.</ref>

==Polytheism==

Modern hagiographers sometimes suggest that the virtuous Khadijah, "unlike her people, never believed in nor worshipped idols." <ref>"''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.''" - [http://www.al-islam.org/masoom/bios/khadija.htm/ Al-Jibouri, Y. T. (1994). ''Khadija Daughter of Khuwaylid, Wife of Prophet Muhammad (pbuh).'']</ref>, however early sources seem to tell a different story. They state that Khadijah kept in her house an idol of Al-Uzza, a virgin star-goddess who was the patroness of Mecca and was supposed to be powerful in war.<ref>[http://www.pantheon.org/areas/mythology/other/articles.html/ “Al-Uzza” in ''Encyclopaedia Mythica''].</ref><ref>[http://www.answering-islam.org/Books/Al-Kalbi/uzza.htm/ Al-Kalbi, ''The Book of Idols'', pp. 16-29.]</ref><ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1691&Itemid=109/ Ibn Kathir, ''Tafsir'' on Quran 53:19–26.]</ref> The family used to worship it just before bedtime.<ref>Ibn Hanbal, ''Musnad'' vol. 4 p. 222.</ref> Muhammad sometimes sacrificed a white sheep to the goddess,<ref>[http://answering-islam.org/Books/Al-Kalbi/uzza.htm/ Al-Kalbi, pp. 16-17.]</ref> and Khadijah sacrificed two kids at the birth of each son and one at the birth of each daughter.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> When Muhammad complained of the Evil Eye, Khadijah used to send for an elderly sorceress to charm it away.<ref>Yunus ibn Bakayr from Ibn Ishaq, cited in [http://books.google.com.au/books?id=tNHnAAAAIAAJ&printsec=frontcover&source=gbs_vpt_buy#v=onepage&q&f=false/ Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 7. Manchester: Manchester University Press.]</ref> In 605 a severe flood damaged the Ka’aba, and the principal citizens of Mecca cooperated to rebuild it. Muhammad played a prominent part by arbitrating a dispute over who should have the honor of reinstalling the [[Black Stone]]<ref>Guillaume/Ishaq 84-86.</ref>, not showing any disapproval in this instance of the 360 idols the Ka'aba housed at the time.

It is not stated what Muhammad and Khadijah did with their idol; nor is it known which religious group, if any, they joined next. Monotheists who lived in or travelled through Mecca included Jews, Christians, Zoroastrians and Sabians;<ref>{{Quran|2|62}}. {{Quran|5|69}}. {{Quran|22|17}}. Guillaume/Ishaq 90, 106.</ref> but Zayd ibn Amr did not identify with any of these groups. However, there is little doubt that Muhammad and Khadijah learned monotheistic ideas – Heaven, Hell, holy books, prophets – from Khadijah’s cousins Waraqa ibn Nawfal and Uthman ibn Al-Huwayrith and from Muhammad’s cousin Ubaydallah ibn Jahsh.<ref>Guillaume/Ishaq 99.</ref> Soon, Khadija would begin to speak as if there was only one God.<ref>Guillaume/Ishaq 106-107.</ref>

[[File:Mount Hira Cave.jpg|right|thumb|This cave in Mount Hira is widely believed to be the same cave where Muhammad first encountered Jibreel. It is now a popular tourist destination for Muslim pilgrims.|200px]]

Muhammad took to meditating in caves, often leaving his family for days at a time to focus on his devotions.<ref>Guillaume/Ishaq 105.</ref> In August 610, when he was 39 years old, these meditations were interrupted by an experience that terrified him.<ref>It could have been an epileptic fit, a psychotic episode or an ordinary nightmare. Since he was alone, there is no way to know.</ref> He staggered home to Khadijah under the conviction that he had seen the angel [[Angel Jibreel|Jibreel (Gabriel)]] and that he was demon-possessed.<ref>Guillaume/Ishaq 106.</ref> Khadijah wrapped him in a blanket and consoled him. She did not believe that Muhammad could be possessed. “Allah would not treat you thus since he knows your good character. So rejoice and be glad! I have hope that you will be the prophet of this community.” Then she put on her cloak and took Muhammad to consult her cousin Waraqa.<ref>Guillaume/Ishaq 106-107. {{Tabari|6|p. 72}}.</ref>

Waraqa was an old, blind man who had converted to Christianity and had studied an Arabic translation of the Gospels.<ref>Guillaume/Ishaq 99; {{Muslim|1|301}}.</ref> According to Muhammad, Waraqa declared: “Holy, holy! This was the great ''Namus'' [law] that came to Moses. You are the prophet of these people. Should I live till you receive the Divine Message, I will support you strongly.”<ref>Guillaume/Ishaq 107. {{Bukhari|1|1|3}}. {{Bukhari|4|55|605}} [http://www.searchtruth.com/book_display.php?book=55&translator=1&start=55&number=597]. {{Bukhari|9|87|111}} [http://www.searchtruth.com/book_display.php?book=87&translator=1&start=0&number=0]. {{Muslim|1|301}}.</ref> If Waraqa in fact said this, he did not keep his promise. Although he lived for at least another three years,<ref>Guillaume/Ishaq 144,</ref> people afterwards questioned whether he had ever become a Muslim,<ref name="Tir4623">"''Aisha narrated. Someone asked Allah’s Messenger about Waraqa. So Khadijah told him, “He believed in you, but died before you appeared as a prophet.” Allah’s Messenger then said, “I was shown him in a dream, wearing white clothes, and if he had been one of the inhabitants of Hell he would have been wearing different clothing.''” - [http://www.oocities.org/tirmidhihadith/page7.html/ Tirmidhi 4623.]</ref> meaning that Waraqa never made a public profession of Islam. Nobody except Muhammad and Khadijah ever heard him endorse Muhammad as a prophet. Muhammad would later admit to Aisha that he had required prompting from Khadijah before he could answer Waraqah's question.<ref name="Tir4623"></ref>

Soon after this, Muhammad reported that Jibreel had stopped visiting him. Despite his initial terror of his strange experiences, he was now distraught by their absence.<ref>Guillaume/Ishaq 111.</ref> Several times he became so depressed that he considered committing suicide by throwing himself off a cliff. Although he returned home from each attempt saying that Jibreel had reappeared in time to prevent him,<ref>{{Tabari|6|p. 76}}. {{Bukhari|9|87|111}}.</ref> the angel did not remain long enough to give him any new prophecies. Eventually Khadijah taunted him: “I think that your Lord must have come to hate you!”<ref>{{Tabari|6|p. 70}}.</ref> This goading, the only recorded incident in which her sympathy for her husband seems to have failed, suggests a profound disappointment with the possibility that Muhammad might not be a prophet after all. It was very soon afterwards, however, that Muhammad would report a new prophecy: “Thy Lord hath not forsaken thee, nor doth He hate thee...”<ref>{{Quran|93|3}}.</ref>

After three years and some fifty converts,<ref>Guillaume/Ishaq 115-117.</ref> it was known throughout Mecca that Muhammad considered himself a prophet. However, he received little attention<ref>{{Tabari|6|p. 93}}.</ref> until the day when he gathered his relatives together for a dinner-party and invited them to forsake their idols and submit to Allah. But no mass-conversions followed;<ref>Guillaume/Ishaq 117-119.</ref> the Meccans doubted, questioned and ignored him. Discouraged, Muhammad confided his troubles to Khadijah,<ref>Guillaume/Ishaq 191.</ref> who was quick to console him. The citizens of Mecca accused him of outright lying, and Khadijah continued to reassure him that he was a prophet.<ref>Ibn Hanbal, ''Musnad'' volume 6 p. 117-118.</ref> Debates led to angry arguments and mockery, and Khadijah disparaged their folly. Notwithstanding this concise summary of Khadijah’s attitude, surprisingly few specifics are recorded. The exact words of her counter-mockery do not survive, and nor is it precisely described how she “helped him in his work.”<ref>Guillaume/Ishaq 117.</ref> There are very few ''ahadith'' about her everyday life with Muhammad or her involvement in community affairs, although there must have been multiple witnesses to both.  

Muhammad kept preaching, and the public arguments led to fights in the streets. It was a Muslim who struck the first blow,<ref>Guillaume/Ishaq 118.</ref> but when Muhammad continued his “shameless” attacks,<ref>Francis Edwards Peters, ''Muhammad and the Origins of Islam'', p. 169, SUNY Press.</ref> mocking the idols in the Ka’aba, the pagans began a systematic campaign of punishing Muslim slaves and teenagers.<ref>Guillaume/Ishaq 143-145.</ref> One of the worst offenders was Khadijah’s brother Nawfal, whom the Muslims called “a satan of the Quraysh.” He once tied Abu Bakr to his kinsman Talha ibn Ubaydullah and left them helplessly roped together.<ref>Guillaume/Ibn Ishaq 127-128.</ref> His attitude raises interesting questions about Khadijah’s relationship with her brother – especially as Nawfal’s own son was an early convert to Islam.<ref>Guillaume/Ishaq 147.</ref> However, while his spiteful prank no doubt caused Abu Bakr and Talha some inconvenience, the general harassment of freeborn adults was far from life-threatening. The majority of these converts fled to Abyssinia, where the Christian King extended his unqualified protection. Muhammad and Khadijah, being under the protection of Muhammad’s uncle Abu Talib, remained in Mecca.<ref>Guillaume/Ishaq 146ff.</ref>

Muhammad warned his opponents of Hellfire, graphically describing how sinners would be “thrown headlong”<ref>{{Quran|26|94}}.</ref> into “a fierce blast of fire and boiling water, shades of black smoke,”<ref>{{Quran-range|56|42|43}}.</ref> to drink “a boiling fluid, and a fluid dark, murky, intensely cold,”<ref>{{Quran-range|38|56|64}}</ref> allowing nothing to survive and nothing to escape, “darkening and changing the colour of man.”<ref>{{Quran-range|74|26|29}}. See also {{Quran|92|14}}. {{Quran-range|89|23|26}}. {{Quran|102|6}}. {{Quran-range|85|4|6}}. {{Quran|85|10}}. {{Quran-range|101|8|11}}. {{Quran-range|90|19|20}}. {{Quran|54|48}}. {{Quran-range|7|36|41}}. {{Quran|7|50}}. {{Quran|7|179}}. {{Quran|72|15}}. {{Quran|36|63}}. {{Quran-range|25|65|69}}. {{Quran-range|35|6|7}}. {{Quran-range|35|36|37}}. {{Quran|19|86}}. {{Quran|20|74}}. {{Quran-range|56|93|94}}. {{Quran-range|28|41|42}}.</ref> Khadijah had to take her share of the warning. When she asked about her children who had died in the days of ignorance, Muhammad replied, “They are in Hellfire. If you saw them, you would hate them.” When she asked about the child that she bore to him, he replied, “He is in Paradise... Verily, the believers and their children will be in Paradise, and the polytheists and their children in the Hellfire.”<ref>"''Khadijah asked Allah’s Apostle about her children who had died in the days of ignorance. Thereupon Allah’s Messenger said: “They are in Hellfire.” When he saw the sign of disgust on her face, he said: “If you were to see their station, you would hate them.” She said: “Allah’s Messenger, what about the child that I bore to you?” He said: “He is in Paradise.” Then Allah’s Messenger said: “Verily, the believers and their children will be in Paradise, and the polytheists and their children in the Hellfire.''” [http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117.]</ref> Muhammad’s conclusion is interesting in the light of the fact that ''all'' the children in question had died before Islam. He did not explain why Khadijah’s subsequent conversion was retrospectively effective to save some of her children but not all of them.

After the conversions of two famously violent citizens, Hamza ibn Abdulmuttalib<ref>Guillaume/Ishaq 131-132.</ref> and Umar ibn Al-Khattab,<ref>Guillaume/Ishaq 155-159.</ref> the ruling clans of Mecca declared a boycott. This boycott was against Muhammad’s entire clan, including its non-Muslims. Thenceforth no Meccan might trade, socialize or intermarry with the Hashimites.<ref>Guillaume/Ishaq 159-160.</ref> The clan inferred that they had been condemned to outlaw status and would not be protected against theft or violence. Fearing worse hostility to follow, in September 616 Abu Talib evacuated the Hashimites from Mecca proper. They camped out in a mountain gorge “formed by one of the defiles, or indentations of the mountain, where the projecting rocks of [Mount] Abu Cobeis pressed upon the eastern outskirts of Mecca. It was entered on the city side by a low gateway, through which a camel passed with difficulty. On all other sides it was detached from the town by cliffs and buildings.”<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap5.htm/ Muir (1861) vol. 2 pp. 176-178.]</ref> Such a narrow entrance could be constantly guarded, leaving the Hashimites safe but effectively trapped.

“The Quraysh blocked food-grain and other necessaries.”<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.1/ Ibn Saad, ''Tabaqat'' 1:53:1].</ref> For supplies the Hashimites had to depend on smuggler-friends who were willing and able to bypass the Meccans.<ref>Guillaume/Ishaq 160.</ref> For example, Hisham ibn Amr “used to bring a camel laden with food by night, and then when he had got it to the mouth of the alley, he took off its halter, gave it a whack on the side, and sent it into the alley to them. He would do the same thing another time, bringing clothes for them.”<ref>Guillaume/Ishaq 118.</ref> As the Hashimites had no way of earning money to pay for this food, they had to expend their savings. Over the next three years, Khadijah exhausted all her wealth to support the community.<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> The severity of the blockade continued to grow more intense and the Hashimites remained in the mountain pass for three years.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.1/ Ibn Saad, ''Tabaqat'' 1:53:1].</ref>

==Co-wives==

Muhammad's fidelity to Khadijah is often referenced as a positive aspect of the Islamic tradition. It is described as the "prime time of his youth and constitutes two-thirds of his marriage life,"<ref>"''His first marriage was with Khadija. He lived with her alone for twenty-five years. It was the prime time of his youth and constitutes two-thirds of his marriage [''sic''] life.''" - Al-Jibouri, Y. T. (1994). “[http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Marriages of the Prophet]” in ''Muhammad: The Prophet and Messenger of Allah. Qum, Iran: Ansariyan Publications.''</ref> and it is stated that it "should be noted by those who criticize him for his polygamy in later years."<ref>"''The Prophet did not marry another woman during his first marriage with Khadija, is a fact that should be noted by those who criticise him for his polygamy in later years.''" - [http://www.bzu.edu.pk/PJIR/eng%201%20Hafiz%20M.pdf/ Saleem (2012)]</ref>

Yet despite this loyalty to Khadijah, it was exactly in this period of his life when Muhammad pronounced verses that strongly suggested that he was thinking about other women. After 614 he introduced to his descriptions of Paradise the “modest ''houris''” (virgins) with “lustrous eyes” and “swelling breasts” who reclined “like pearls or rubies” on “green cushions”.<ref>{{Quran|38|52}}. {{Quran-range|56|22|23}}. {{Quran-range|37|48|49}}. {{Quran|44|54}}. {{Quran|52|20}}. {{Quran|78|33}}.</ref> According to Muir, all of the Qur’anic descriptions of ''houris'' date to the last few years of Khadijah’s life; after Muhammad moved to Medina, remarried to a younger woman, there were only two brief and tame references<ref>{{Quran|2|25}}. {{Quran|4|57}}.</ref> to “companions pure”.<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap4.htm/ Muir (1861) 2:141-144]. See also [http://www.muhammadanism.org/Canon_Sell/Quran/p024.htm/ Sell, E. (1923). ''The Historical Development of the Qur'an'', 4th Ed, pp. 25-26. London: People International.]</ref> Muir might have miscalculated, as the most detailed reference to the divine virgins<ref>{{Quran-range|55|56|58}} {{Quran-range|55|70|76}}.</ref> is sometimes dated to the Medina period,<ref>[http://www.wikiislam.net/wiki/Chronological_Order_of_the_Qur'an]</ref> although the German historian Nöldeke assigned even this one to Khadijah’s lifetime.<ref>[http://www.truthnet.org/islam/Watt/Chapter7.html/ Bell, R. (1953). Introduction to the Qur’an. Revised by Montgomery Watt (1970). Chapter 7: “The Chronology of the Qur’an.” Edinburgh University Press.]</ref> Regardless of the exact date when Muhammad eventually shifted his focus, it is certain that the ageing Khadijah knew about the ''houris''.

The boycott against the Hashim clan was lifted “in the tenth year” (between August 619 and August 620), and Muhammad’s clan returned to their houses in Mecca.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.3/ Ibn Saad, ''Tabaqat'' 1:53:3].</ref> By this time, Khadijah was starting to pass away.<ref>Bewley/Saad 8:12.</ref> Muhammad comforted her in her final illness with the reminder that she was going to her jeweled palace in Paradise – so she must convey his best wishes to her co-wives. When Khadijah expressed surprise at the news that Muhammad already had deceased wives, he explained that Allah had wedded him in Paradise to Queen Asiya, to “Kulthum the sister of Moses” and to the Virgin Mary. The theme of having four wives appears to have been on his mind even in his last moments with Khadijah. She responded with the conventional congratulation to a newlywed: “May the union be blessed.”<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26.] Muhammad’s invention of the character “Kulthum” appears to be the aftermath of his embarrassing discovery that the sister of Moses was not identical with the Virgin Mary. (See {{Quran-range|19|27|28}}; {{Muslim|25|5326}}.) He must have over-corrected his error by deducing that Moses’ sister was not even named Maryam.</ref>

==Death==

Khadijah died on 10 Ramadan “in the tenth year of prophethood, three years before the ''Hijra'',” i.e., on 22 April 620, and was buried in Mount Hajun Cemetery near Mecca.<ref>Guillaume/Ishaq 191. {{Tabari|39|pp. 4, 161}}. Bewley/Saad 8:152. Yet another disputed fact about Khadijah’s life is the date of her death. Ibn Saad (Bewley 8:12) also cites 20 Ramadan (2 May) of the tenth year. [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] summarises several traditions that cite variant years: one, two, four, five or six years before the ''Hijra''. Assuming that Ibn Ishaq, Ibn Saad and Tabari are correct to prefer “three years before the ''Hijra''”, this suggests a miscalculation on the part of those modern biographers who state that Khadijah died in 619.</ref>

Islam changed direction after Khadijah’s death. Within seven weeks Muhammad became a bigamist.<ref>{{Tabari|39|pp. 170, 171}}. Bewley/Saad 8:39, 43, 152.</ref> At the same time he began negotiations for military alliances with foreign tribes,<ref>Guillaume/Ishaq 192-195, 197-199.</ref> although it was to be another two years before he succeeded in declaring war on Mecca.<ref>Guillaume/Ishaq 201-213, 324.</ref> Even the sections of the Qur’an that were composed at the end of Muhammad’s Meccan period, though narrative rather than legislative, read more like the flat prose of Medina than the poetry of Khadijah’s lifetime.<ref>[http://www.muhammadanism.org/Canon_Sell/Quran/p074.htm/ Sell (1923), p. 74.] [http://www.truthnet.org/islam/Watt/Chapter7.html/ “The Chronology of the Qur’an.” In Bell, R. (1970). ''Introduction to the Quran.'' Revised by Montgomery Watt. Edinburgh University Press.]</ref> It is frequently said that “Islam arose by Ali’s sword and Khadijah’s wealth.”<ref>E.g., [http://www.al-islam.org/masoom/bios/khadija.htm/ Al-Jibouri, Y. T. (1994). Khadija Daughter of Khuwaylid Wife of Prophet Muhammad (pbuh)].</ref> It is clear that what Khadijah contributed to the foundations of Islam was far more than money.

==In scripture==

===In the hadith===

==See Also==

*[[Muhammad's Marriages|Muhammad's Wives]]''

{{Translation-links-english|[[Хадиджа_бинт_Хувайлид|Bulgarian]], [[Khadijah_bint_Khuwaylid_-_Italiano|Italian]]}}