Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He asked, “And whom do you suggest?”
She replied, “Sawdah bint Zamʿah; she has believed in you and followed you …” — the report continues at length (1), and its chain is mursal.

Ibn Isḥāq said: “One affliction after another struck the Messenger of Allah ﷺ when Abū Ṭālib and Khadījah passed away. Khadījah had been a loyal minister (2). She traced her lineage to Qusayy one forefather closer than the Prophet ﷺ. A woman of considerable wealth, she offered the Prophet ﷺ the opportunity to trade with her capital in Syria, so he travelled with her servant Maysarah. When he returned, Khadījah sold the merchandise he had brought back and her profits doubled. Impressed, she proposed to him; he married her and set her bridal gift at twenty young she-camels.

Her children by him were: al-Qāsim, al-Ṭayyib, and al-Ṭāhir—who all died in infancy—as well as Ruqayyah, Zaynab, Umm Kulthūm, and Fāṭimah (3).

ʿĀʾishah said: “The very first form of revelation granted to the Prophet ﷺ was the righteous dream …” until she related that he said, “Recite in the name of your Lord who created.”

She continued: “He came back with it, his heart quaking (4), until he entered upon Khadījah and said, ‘Cover me, cover me!’ They wrapped him up until the fear had left him, whereupon he said, ‘What is the matter with me, O Khadījah?’ He then told her what had happened, adding, ‘I feared for myself.’ She said to him, ‘Never! Rejoice, for by Allah, Allah will never disgrace you (5).’”

(1) It appears in al-Musnad, 6:210-211. All the transmitters are reliable, yet the isnad is mursal, as the editor notes. Abu Salama is Ibn Abd al-Rahman b. Awf al-Zuhri, and Yahya b. Abd al-Rahman b. Hatib b. Abi Baltaah al-Madani; both belong to the second generation of the tabiun. (2) Ibn Hisham, vol. 1, p. 426. (3) See Ibn Hisham, vol. 1, pp. 187 and 190. (4) The plural bawadir (from badira) denotes the small strip of flesh between the shoulder and the neck. This is the wording used by al-Bukhari in the chapters on Qurʾanic exegesis and dream interpretation, whereas in “The Beginning of Revelation” he records it as “his heart” (fuʾadahu). (5) One recitation vocalizes the verb with a damma on the initial letter, a dotted kha, a kasra on the zay, and a silent ya, deriving from the root khizy (disgrace). Abu Dhar’s version reads yahzunuka, with a fatha on the initial letter, an undotted ha, a damma on the zay, and an inserted nun, deriving from the root huzn (sorrow).
(وَمَنْ؟) . قَالَتْ: سَوْدَةَ بِنْتَ زَمْعَةَ، قَدْ آمَنَتْ بِكَ وَاتَّبَعَتْكَ ... ، الحَدِيْثَ بِطُوْلِهِ (١) ، وَهُوَ مُرْسَلٌ. قَالَ ابْنُ إِسْحَاقَ: تَتَابَعَتْ عَلَى رَسُوْلِ اللهِ ﷺ المَصَائِبُ بِهَلاَكِ أَبِي طَالِبٍ، وَخَدِيْجَةَ. وَكَانَتْ خَدِيْجَةُ وَزِيْرَةَ صِدْقٍ (٢) . وَهِيَ أَقْرَبُ إِلَى قُصَيٍّ مِنَ النَّبِيِّ ﷺ بِرَجُلٍ. وَكَانَتْ مُتَمَوِّلَةً، فَعَرَضَتْ عَلَى النَّبِيِّ ﷺ أَنْ يَخْرُجَ فِي مَالِهَا إِلَى الشَّامِ، فَخَرَجَ مَعَ مَوْلاَهَا مَيْسَرَةَ. فَلَمَّا قَدِمَ، بَاعَتْ خَدِيْجَةُ مَا جَاءَ بِهِ، فَأَضْعَفَ، فَرَغِبَتْ فِيْهِ، فَعَرَضَتْ نَفْسَهَا عَلَيْهِ، فَتَزَوَّجَهَا، وَأَصْدَقَهَا عِشْرِيْنَ بَكْرَةً. فَأَوْلاَدُهَا مِنْهُ: القَاسِمُ، وَالطَّيِّبُ، وَالطَّاهِرُ، مَاتُوا رُضَّعاً، وَرُقَيَّةُ، وَزَيْنَبُ وَأُمُّ كُلْثُوْمٍ، وَفَاطِمَةُ (٣) . قَالَتْ عَائِشَةُ: أَوَّلُ مَا بُدِئَ بِهِ النَّبِيُّ ﷺ مِنَ الوَحْيِ الرُّؤْيَا الصَّالِحَةُ ... ، إِلَى أَنْ قَالَتْ: فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ﴾ . قَالَتْ: فَرَجَعَ بِهَا تَرْجُفُ بَوَادِرُهُ (٤) ، حَتَّى دَخَلَ عَلَى خَدِيْجَةَ، فَقَالَ: (زَمِّلُوْنِي) . فَزَمَّلُوْهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ: (مَا لِي يَا خَدِيْجَةُ؟) . وَأَخْبَرَهَا الخَبَرَ، وَقَالَ: (قَدْ خَشِيْتُ عَلَى نَفْسِي) . فَقَالَتْ لَهُ: كَلاَّ، أَبْشِرْ، فَوَاللهِ لاَ يُخْزِيْكَ (٥) اللهُ
(١) هو في " المسند " ٦ / ٢١٠، ٢١١، ورجاله ثقات إلا أنه مرسل كما قال المصنف، أبو سلمة، هو ابن عبد الرحمن بن عوف الزهري، ويحيى بن عبد الرحمن بن حاطب بن أبي بلتعة المدني، كلاهما من الطبقة الثانية. (٢) ابن هشام ١ / ٤٢٦. (٣) انظر " ابن هشام " ١ / ١٨٧، ١٩٠. (٤) جمع بادرة، وهي لحمة بين المنكب والعنق، وهي رواية البخاري في التفسير، والتعبير، ورواه في بدء الوحي بلفظ " فؤاده ". (٥) بضم أوله والخاء المعجمة والزاي المكسورة، ثم الياء الساكنة، من الخزي، ولابي ذر: " يحزنك " بفتح أوله والحاء المهملة والزاي المضمومة، والنون، من الحزن.

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