10 Rabi ul Awal Marriage of Hazrat Muhammad s.a.w with Hazrat
Khadeeja a.s , Mubark to all them



The son of Aamina, (1) Prophet Muhammad to me
was much lovelier than my sons.
When he clung to the rain I pitied him
whereas the camels were about to set out
my eyes rained with tears like scattered pearls.
I considered his close relation and regarded the will of
the grandfather.
I asked him to travel with generous, brave uncles,
who moved to the farthest known place,
until they reached Busra and saw a monk,
who told them a truthful talk about him,
who must be protected against the enviers;
the Jews, who strived to kill Muhammad when seeing the signs.









Abu Talib recorded this event with his verses and showed the situation
of Buhayra the monk when he stood against the three Jewish rabbis, who
plotted to kill Muhammad, the expected prophet:

They came deciding to kill Muhammmad
but he prevented them by showing what the Torah had.
He said to them: you intend the worst of aims;
do you want to kill Prophet Muhammad?
Then you be disgraced with your sins!
Your evil will never be.



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1 The mother of the Prophet (s).

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There is a One to protect him against every intrigue!
That is one of his signs,
and the light of day is not like the darkness. (1)


After all that we don't doubt that Abu Talib was certain about the
great future of his nephew after he had seen all those signs, which he paid
his full attention and care for, because what happened wouldn't make
anyone indifferent to because what happened were extraordinary things.
All those signs and evidences Abu Talib saw in his nephew, he wouldn't
see in anyone else.
Why the diviner asked him to bring him back the boy whereas he had met
many many others? Why did he say: "He will be of great importance?"
Then the care of the monk Buhayra towards the caravan whereas the
caravan used to pass by the cell since a long time without attracting a bit
of Buhayra's attention so why it was so that day?
And the conversation between Buhayra and Abu Talib, which had firm
evidence ... Abu Talib said that he was his son but Buhayra answered with
no any doubt that he was not Abu Talib's son and that his father would
not be alive and then he warned him of the Jews because he would be of
great importance! They were clear signs on doubt!
These evidences, besides what he had heard from his father Abdul
Muttalib, the blessedness of this boy when he participated them in their
meals, the flowing water from the rock, which this boy had kicked, the
cloud that traveled with the caravan to shadow this boy and the branches of
the tree when bending to shadow this blessed boy made Abu Talib believe
definitely that his nephew would be greater than the others at all.
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1 Al-Ghadeer, vol.7 p.345-346, Al-Hujja p.77-78, A'yan ash-Shia, vol.39
p.148, Mo'jaul Quboor, vol.1 p.185.

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Abu Talib saw all that in his nephew besides the personal qualities and
virtues such as his truthfulness, honesty, ideality of morals,
kindness, gentleness, eloquence ... to the infinite chain of good aspects and
high qualities he had. This made Abu Talib think a lot about this boy,
whose qualities were not found in that low society with its bad
traditions and low habits. Not only Abu Talib had noticed these nonesuch
qualities in his nephew but also all the people of Mecca. They called him the
truthful, the trustworthy. They all accepted him to judge between them.
He talked and they believed and he ordered and they obeyed.



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MARRIAGE That successful trip made Abu Talib, who had a big
family and whose income was not enough, ask his nephew to look for a job in
order that he might help his somehow needy uncle in his big family's
expenses. Moreover he thought that a great future awaiting his nephew and
he didn't want him to be dependent or inactive.
He thought that it would be better for his nephew to work in trade for
one of those wealthy people of Mecca. The position and the high
qualities his nephew had would make everyone happy to employ him. In fact the
merchants would complete to win him.
Khadeeja (1) heard of what conversation was between Abu Talib and his
nephew. She sent for him and she would be very happy to employ such
truthful and trustworthy man to undertake her trades.
Muhammad (s) came back with great profits. This made him have a good
position in Khadeeja's good heart until she loved him and wished if he
would be her spouse. She wouldn't find anyone better than him in his
handsomeness, morals, honesty, truthfulness and pure deeds.
Khadeeja, since that moment when she listened to her servant Maysara,
who accompanied Muhammad (s) in his travels, when telling her about
every sign happened to Muhammad (s) on their way to Sham, began to think of
him and ignored everything else. She found that he was the perfect man
that she would never accept to be a wife of other than.
But how would she achieve her aim whereas many
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1 She was one of the wealthiest people of Mecca. Later on she became
the wife of the Prophet (s).

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traditions and obstacles blocking her way towards her sweet
expectation?
The traditions decided that the man, who had to propose to engage the
woman and it was not possible for the woman to do so.
Would she submit to the traditions to lose her hope? Or would she
overstep this dam before her heart broke and her life lost when Muhammad
would be the share of other than her?
She thought of an idea that no one would feel that she had trespassed
the traditions. She sent a woman called Nafeesa bint Munya to tell
Muhammad (s) about the wish of Khadeeja. Khadeeja waited for her woman that
she might bring her good news.
Nafeesa brought the good news and Muhammad hurried to his uncle full of
delight.
The wedding took place. The leader of Quraysh and the master of the
Arabs, at that time, Abu Talib stood up to do a speech. He said: "Praise
be to Allah, Who has made us of the progeny of Abraham and the descent
of Ishmael and the origin of Mi'add and the race of Mudhar. He has made
us the guardians of His House and the guards of His Sanctum. He has
made for us a House, to which people intend from everywhere, made for us a
safe sanctum and had made us the rulers over the people.
My nephew Muhammad bin Abdullah isn't compared with a man unless he
will be preferred to him in honor, nobility, virtue and reason. If he has
a little money; money is a transient shadow, a changeable thing and a
paid back debt.
Here is Muhammad. You know his lineage well .... He proposed to engage
Khadeeja bint Khuwaylid and paid her dowry as so and so ....
By Allah, he will be of high position and great



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importance." (1)
This speech of Abu Talib showed two things;
He began his speech with praising Allah for making them of the progeny
of Abraham and the descents of Ishmael that the idolatry had never
polluted them with its filths and that they -the Hashemites- were a
continuous origin and a remainder ray connected with the first light of
Abraham so they were an eternal symbol of the divine mission of Abraham (s).
This quality that distinguished them from the rest of people made them
the guardians of the Holy House (the Kaaba), which had been built by
their father Abraham on the order of Allah. Hence they alone were the
guardians of the Kaaba; therefore they became the rulers over the people.
Then he went on showing the excellence of his nephew. He declared that
his nephew was the most perfect man and he was preferable to the all in
the scales of morals and values. No one would be comparable to him in
his qualities and excellences at all.
After all that he would be -in the near future- greater and higher than
what he was at that day. Abu Talib swore by Allah and definitely his
swear had its meaning and value when he said: He will be of high position
and great importance.
It was not but the divine mission, with which he had guided the human
beings to end the page of prophecy with the brightest ray and the best
shining light.
Abu Talib looked farther than his day and beyond the reality, in which
he lived, to announce to the delightful party about that great
importance (the Prophecy) so that they wouldn't be surprised with it.
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1 AS-Seera an-Nabawiyya, vol.1 p.106, as-Seera al-Halabiyya, vol.
p.165, Fatima bint Muhammad p.44, Sharh Nahjol Balagha, vol.3 p.312, Abu
Talib p.4, Al-Hujja p.36, Biharul Anwar, vol.6 p.135, Tathkiratul Khawass
p.312 and al-Ghadeer, vol.7 p.274. Some of this speech was mentioned in
I'jazul Quran by al-Baqillany p.234, A'yan ash-Shia, vol.39 p.137 and
al-Kamil by al-Mubarrid, vol.3 p.1174-1175.