The Twenty Second Narration: On one occasion, Jibril ‘alayh al Salam came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, Khadijah is coming with a bowl of soup (or food or drink) for you…..

The Twenty Second Narration

Abu Hurairah radiya Llahu ‘anhu says:

أتى جبريل النبي صلى الله عليه وسلم فقال يا رسول الله هذه خديجة قد أتت معها إناء فيه إدام أو طعام أو شراب فإذا هي أتتك فاقرأ عليها السلام من ربها ومني وبشرها ببيت في الجنة من قصب لا صخب فيه ولا نصب

On one occasion, Jibril ‘alayh al Salam came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, Khadijah is coming with a bowl of soup (or food or drink) for you. When she comes to you, give her greetings of peace from her Lord and from me, and give her the good news of a palace of jewels in Jannat, where there will be neither any noise nor any fatigue.”[1]

The narration of Anas radiya Llahu ‘anhu states her reply as:

إن الله هو السلام، وعلى جبريل السلام، وعليك السلام ورحمة الله وبركاته

Allah is salam, to Jibril peace, and to you peace with the mercy and blessings of Allah.

Commentary and Lessons Learnt from this Narration:

This narration heralds immense virtue on behalf of Khadijah radiya Llahu ‘anha. Allah subhanahu wa ta ‘ala conveyed His salam specifically to her.

Ibn al Kathir writes:

ومن خصائصها : أن الله سبحانه بعث إليها السلام مع جبريل، فبلغها رسول الله صلى الله عليه وسلم ذلك وهذه لعمر الله خاصة ، لم تكن لسواها

Amongst the specific virtues of Khadijah radiya Llahu ‘anha is that Allah subhanahu wa ta ‘ala sent his salam to her with Jibril and it was conveyed to her by Rasulullah salla Llahu ‘alayhi wa sallam. This! A virtue unprecedented.[2]

Affording respect to women is not by speaking to them directly. Part of revering women is to send a message to them through somebody. Allah subhanahu wa ta ‘ala says in the Qur’an:

وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ

And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts.[3]

Umm al Mu’minin Khadijah radiya Llahu ‘anha saw to the needs of Rasulullah salla Llahu ‘alayhi wa sallam in such a complete manner that until she passed away he did not take another wife.

Ibn al Hajar has said:

قال العلماء: في هذه القصة دليل على وفور فقهها لأنها لم تقل: وعليه السلام كما وقع لبعض الصحابة حيث كانوا يقولون في التشهد: السلام على الله فنهاهم النبي صلى الله عليه وسلم وقال: إن الله هو السلام فقولوا: التحيات لله، فعرفت خديجة لصحة فهمها أن الله لا يرد عليه السلام كما يرد على المخلوقين؛ لأن السلام اسم من أسماء الله، وهو أيضا دعاء بالسلام، وكلاهما لا يصلح أن يرد على الله، فكأنها قالت: كيف أقول عليه السلام والسلام اسمه ومنه يطلب ومنه يحصل؟ فيستفاد منه أنه لا يليق بالله إلا الثناء عليه فجعل مكان رد السلام على الثناء عليه، ثم غايرت بين ما يليق بالله وما يليق بغيره فقالت: وعلى جبريل السلام

This incident portrays her deep understanding. She did not reply to the salam of Allah subhanahu wa ta ‘ala by saying, ‘And upon Him be salam’ as had occurred with some of the Sahabah radiya Llahu ‘anhum who had said ‘salam be upon Allah’ in their tashahhud. Rasulullah salla Llahu ‘alayhi wa sallam forbade them from doing so saying, “Verily Allah is Himself salam. So say, al tahiyyat li Allah.” Khadijah radiya Llahu ‘anha understood that the reply to Allah subhanahu wa ta ‘ala would not be like the reply one gives to the creation as ‘salam’ is one of the names of Allah subhanahu wa ta ‘ala and a prayer for peace, both of which would not apply to Allah subhanahu wa ta ‘ala. It is as though she said, ‘How can I reply with salam when it is His name and [peace] is sought and attained from him. Therefore, one can only praise Allah subhanahu wa ta ‘ala.’ She thus chose to replace the reply with a praising him and clearly differentiated between him and the creation by replying to the greeting of Jibril separately.[4]

Some have questioned the authenticity of the hadith wherein Rasulullah salla Llahu ‘alayhi wa sallam says, “Many men have achieved (greatness); however, amongst women not many have achieved (greatness) besides Khadijah bint Khuwaylid.” This will be discussed further in the Twenty Fourth Narration. But questioning the veracity of this narration does not take away the great status of Khadijah radiya Llahu ‘anha which is established through many other narrations.

Ibn al Kathir writes:

ومن خواص خديجة، رضي الله عنها: أنه لم تسوءه قط، ولم تغاضبه، ولم ينلها منه إيلاء، ولا عتب قط، ولا هجر، وكفى بهذه منقبة وفضيلة

And from Khadijah’s radiya Llahu ‘anhu special qualities, is that she never hurt him–ever, and she never made him angry, and he never swore not to have sexual relations with her, nor did he reprimand her, nor cut relations with her–and sufficient is that as a virtue and merit.[5]

It is as though the recompense of this was a palace in Jannat wherein there is no noise nor fatigue as actions are recompensed the like thereof.

Some scholars have deduced the virtue of Khadijah radiya Llahu ‘anha to be greater than Aisha radiya Llahu ‘anha from this hadith as she had received greetings from Allah subhanahu wa ta ‘ala. An honour unmatched. However, a specific virtue cannot be used as a blanket ruling. When looking at status, all virtue must be considered.

Khadijah’s radiya Llahu ‘anha palace will be of hollow pearls; other narrations indicate towards this.

Suhayli mentions her palace in Jannat is a reflection and reward for the calm and tranquil environment that she herself generated for her husband. Neither did she raise her voice above his, nor did she cause him distress.[6]

She gave her house for the din of Allah subhanahu wa ta ‘ala and thus Allah subhanahu wa ta ‘ala gave her a better home in Jannat. And actions are recompensed the like thereof.

Handing herself and her affairs over to Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam was an outstanding feature of Khadijah radiya Llahu ‘anha. This total subjugation is a hallmark of a true believer. The salam of Allah subhanahu wa ta ‘ala was a reflection of her surrendering herself to Allah.

Due to her endless effort in her home and suffering much for the faith, her palace would be the epitome of serenity with no feelings of fatigue. Any women today too—of the Ahlul Bayt or otherwise—who endures difficulty by way of Islam and perseveres the integrity of her home will be entitled to the same.

Hafiz ibn al Hajar has mentioned that the narration of al Tabarani suggests a similar incident of salam with regards to Aisha radiya Llahu ‘anha. However, this narration is considered to be shadh (irregular).

NEXT⇒ The Twenty Third Narration

[1] Sahih al Bukhari, 3610, Sahih Muslim, 2432.

[2] Ibn Kathir: Surah al Ahzab: 28/29.

[3] Surah al Ahzab: 53.

[4] Fath al Bari.

[5] Ibn Kathir: Surah al Ahzab: 28/29.

[6] Al Bidayah wa al Nihayah, vol. 3 pg. 128. Ibn Kathir has narrated it in his book on Sirah as well, vol. 2 pg. 133

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