Kamfanin Dillancin Labaran Hauza: A yayin tunawa da ranar da Annabi Muhammad (S.A.W.A) ya auri Sayyida Khadija (S.A), wadda ta yi daidai da ranar 10 ga watan Rabi’ul Awwal, binciken majiyoyin tarihi ya nuna cewa akwai ra’ayoyi daban-daban game da shekarun Sayyida Khadija (S.A) a lokacin aurenta da kuma tarihin aurenta kafin wannan aure. Haka kuma, wasu shahararrun bayanai suna da hujjojin tarihi masu sanya shakku.
A cikin wannan bayani za mu yi cikakken bayani kan:
- Auren Manzon Allah (S.A.W.A) da Sayyida Khadija (S.A) a ranar 10 ga Rabi’ul Awwal.
- Wace ce Khadija (S.A)?
- Menene bambancin shekarun Annabi (S.A.W.A) da Khadija (S.A) a lokacin aurensu?
- Shin Khadija (S.A) ta taɓa yin aure kafin ta auri Annabi Muhammad (S.A.W.A)?
Batun auren Annabi Muhammad (S.A.W.A) da Sayyida Khadija (S.A), da kuma matakai daban-daban na rayuwarsu, ciki har da batun ’ya’yansu, batu ne mai faɗi sosai. Shahararrun bayanai kamar cewa Sayyida Khadija (S.A) tana da shekara 40 a lokacin da ta auri Annabi Muhammad (S.A.W.A), ko kuma cewa ta yi aure kafin ta auri Manzon Allah (S.A.W.A), ba su da ƙaƙƙarfan tabbacin tarihi da ba za a iya musantawa ba. A maimakon haka, ra’ayoyi ne na tarihi waɗanda suka shahara saboda wasu dalilai da ba su da ƙarfi ta fuskar binciken ilimi, kuma ba sa jure bincike mai zurfi na tarihi.
Allama Ja’afar Murtadha yana daga cikin masu binciken tarihi na baya-bayan nan waɗanda, a cikin littafinsa mai daraja “Al-Sahih min Siratin Nabiyyil A’zam”, ya gabatar da hujjoji da dalilai masu yawa da ke nuna cewa bambancin shekarun Annabi Muhammad (S.A.W.A) da Khadija (S.A) ba shi da yawa, kuma cewa Khadija (S.A) ba ta yi aure kafin aurenta da Manzon Allah (S.A.W.A) ba. Wannan bincike da hujjoji sun samu karɓuwa daga malamai da marja’ai da dama na Shi’a, ciki har da Ayatullah Makarem Shirazi.
Saboda matsayin Annabi Muhammad (S.A.W.A) a tarihin Musulunci, babu shakka cewa masana da masu binciken tarihi sun daɗe suna nazarin matakai daban-daban na rayuwarsa mai albarka da kuma bayanan da suka shafi halayensa da ayyukansa. Ɗaya daga cikin muhimman abubuwan da ake nazari a kai shi ne aurensa da Khadija ’yar Khuwaylid, wanda ranar 10 ga Rabi’ul Awwal ke zama ranar tunawa da wannan aure mai tsarki.
Wace ce Sayyida Khadija (S.A)?
An haifi Sayyida Khadija (S.A) ga mahaifinta mai suna Khuwaylid ɗan Asad, daga cikin zuriyar Kuraishawa, da mahaifiyarta mai suna Fatima ’yar Za’ida. (1)(2) Game da shekarar haihuwarta da shekarunta a lokacin aurenta, za mu yi bayani a gaba.
Majiyoyin tarihi ba su bayar da cikakken bayani mai yawa game da rayuwar Sayyida Khadija (S.A) kafin Musulunci ba. Amma kusan dukkaninsu sun yi ittifaqi a kan cewa ita mace ce mai kyakkyawan suna, daraja, asali mai kyau da kuma dukiya. Ta kasance tana kasuwanci da wannan dukiya, tana kuma saka jarinta ta hanyar mudharaba da kuma ɗaukar mutane aiki domin su yi mata kasuwanci. (3)
Kamar yadda aka rubuta a wasu majiyoyi, Sayyida Khadija (S.A) ce ta fara gabatar da shawarar auren Annabi (S.A.W.A). Wannan ya faru ne bayan ta san gaskiyarsa, amincinsa, kyawawan halayensa da karamcinsa. A lokacin ne ta ba shi amanar dukiyarta, kuma bayan Annabi (S.A.W.A) ya dawo daga tafiyar kasuwanci zuwa Sham, bawanta Maisara ya ba ta labarin halaye da siffofin Manzon Allah (S.A.W.A). (4)
Akwai ruwayoyi masu yawa da ke nuna irin matsayi na musamman da Sayyida Khadija (S.A) take da shi a wajen Annabi (S.A.W.A), har bayan shekaru masu yawa da rasuwarta. A cikin majiyoyi an bayyana cewa Sayyida Khadija ita ce mafi alheri kuma mafi gaskiya daga cikin mataimaka, masu ba da shawara da kuma tushen kwanciyar hankalin Annabi (S.A.W.A). (5)
Annabi (S.A.W.A) ya ci gaba da tunawa da Khadija shekaru bayan rasuwarta, yana bayyana irin rashin kamarta da kalmomi kamar haka: “Allah bai taɓa maye mini gurbinta da wata mata mafi alheri daga gare ta ba. Ta gaskata ni a lokacin da babu wanda ya gaskata ni; ta taimake ni a lokacin da babu wanda ya taimake ni; ta ba ni daga dukiyarta a lokacin da mutane suka hana ni daga dukiyoyinsu.” (6)
Menene bambancin shekarun Annabi (S.A.W.A) da Sayyida Khadija (S.A) a lokacin aurensu?
Ɗaya daga cikin batutuwan da ake ta muhawara a kansu game da auren Annabi Muhammad (S.A.W.A) da Sayyida Khadija (S.A) shi ne shekarunsu a lokacin aurensu.
Game da shekarun Annabi Muhammad (S.A.W.A), an samu ruwayoyi daban-daban. Wasu sun ce yana da shekara 23, (7) wasu suka ce 25, (8) wasu suka ce 28, (9) wasu kuma suka ce yana da shekara 30 a lokacin aurensa. (10)
Amma bambancin ra’ayoyi game da shekarun Sayyida Khadija (S.A) ya fi yawa. Shekarun da aka ambata sun bambanta daga 25 zuwa 46. Muhimmin abin lura shi ne cewa mafi yawan masana tarihi sun karɓi ra’ayin cewa tana da shekara 28. (11)
Sai dai, cikin wani yanayi da ake ganin yana da shakku kuma ba na dabi’a ba, ra’ayin cewa tana da shekara 40 a lokacin aurenta ya shahara. (12)
Al-Bayhaqi, mashahurin malamin hadisi na Ahlus-Sunna a ƙarni na huɗu, ya ambaci bayanai guda biyu game da Sayyida Khadija (S.A) waɗanda idan aka haɗa su za a iya fahimtar cewa tana da shekara 25 a lokacin da ta auri Annabi Muhammad (S.A.W.A).
A wani wuri ya rubuta cewa Sayyida Khadija ta rasu tana da shekara 50. (13) A wani wurin kuma ya bayyana cewa Annabi (S.A.W.A) ya auri wannan baiwar Allah shekaru 15 kafin fara wahayi. (14)
Tunda mafi yawan majiyoyin tarihi sun ce Sayyida Khadija (S.A) ta rasu a shekara ta goma bayan fara wahayi, (15) idan aka kwatanta shekarunta da shekarar fara wahayi da shekarar rasuwarta, za a iya fahimtar cewa, a ra’ayin Al-Bayhaqi, Sayyida Khadija (S.A) tana da shekara 25 a lokacin da ta auri Annabin Musulunci (S.A.W.A).
Baya ga Al-Bayhaqi, Ibn Kathir ma ya ɗauki wannan ra’ayi a matsayin mafi ƙarfi, (16) yayin da Qadi Abrquh ya bayyana shi a matsayin mafi shaharar ra’ayoyi. (17)
Sai dai mafi yawan masu bincike da masana tarihi suna ganin Sayyida Khadija (S.A) tana da shekara 28 a lokacin da ta auri Annabi (S.A.W.A).
Marubucin littafin Shadharat al-Dhahab ya ce: “Mutane da yawa sun fi son ra’ayin cewa shekarunta 28 ne.” (18)
Ibn Asakir da Marhum Irbili ma, suna da riwaya daga Ibn Abbas cewa Khadija (S.A) tana da shekara 28 a lokacin aurenta da Manzon Allah (S.A.W.A). (19)
Marhum Irbili ya kuma kawo wata ruwaya daga Ibn Hammad wadda ta nuna cewa Khadija (S.A) tana da shekara 28 a lokacin aurenta. (20)
Mun ambata cewa ra’ayin cewa Sayyida Khadija (S.A) tana da shekara 40 a lokacin aurenta da Annabi Muhammad (S.A.W.A) wani ra’ayi ne da wasu masana tarihi suka riwaita. Bisa wannan ra’ayi, tunda ta rasu a shekara ta goma bayan fara wahayi, ana lissafa shekarunta a lokacin rasuwarta da 65.
Amma malamai masu riwayar hadisi da masana tarihi kamar Ibn Abdul Barr (21) da Ibn al-Athir (22) sun ɗauki wannan ra’ayi a matsayin mai matuƙar rauni.
Abin da za a iya taƙaitawa bayan duk wannan muhawara shi ne cewa ba za a iya karɓar ra’ayin cewa Sayyida Khadija (S.A) tana da shekara 40 a lokacin aurenta da Annabi Muhammad (S.A.W.A) cikin sauƙi ba, duk da cewa wannan shi ne ra’ayin da ya fi shahara. A maimakon haka, dalilai suna nuna cewa bambancin shekarunta da na Annabi (S.A.W.A) kaɗan ne sosai.
Shin Khadija (S.A) ta taɓa yin aure kafin ta auri Annabi Muhammad (S.A.W.A)?
Wani muhimmin batu da ake ta muhawara a kai bayan magana game da auren Manzon Allah (S.A.W.A) da Sayyida Khadija (S.A) shi ne ko wannan baiwar Allah ta taɓa yin aure kafin ta auri Annabi (S.A.W.A) ko a’a.
Shahararren iƙirarin cewa Sayyida Khadija (S.A) ta yi aure sau biyu kafin aurenta da Manzon Allah (S.A.W.A), kuma ta haifi ’ya’ya daga mazajen da ta aura a baya, yana da matuƙar buƙatar bincike saboda akwai manyan tambayoyi a kansa. (23)
Na farko: An ruwaito daga Ibn Shahr Ashub cewa Ahmad Baladhuri da Abul-Qasim Kufi a cikin littattafansu, da Sayyid Murtadha a cikin Al-Shafi, da Sheikh Tusi a cikin Talkhis al-Shafi, sun ambaci cewa Annabi (S.A.W.A) ya auri Sayyida Khadija (S.A) alhali tana budurwa.
Ibn Shahr Ashub har ma ya ce an ƙarfafa wannan bayani a cikin littattafan Al-Anwar da Al-Bida’. (24)
To, shin za a iya yin watsi da ra’ayoyin irin waɗannan manyan malamai cikin sauƙi, a ce Khadija (S.A) ta taɓa yin aure kafin ta auri Annabi (S.A.W.A)?
Na biyu: Bisa wasu majiyoyin da suke cewa Khadija (S.A) ta taɓa yin aure kafin Annabi, an ce ta fara auren Atiq ɗan A’idh ɗan Abdullahi ɗan Umar ɗan Makhzum, kuma ta haifi ’ya mace daga gare shi. Bayan mutuwar Atiq, ta auri Abu Hala Nabash ɗan Zurarah daga Banu Amr ɗan Tamim, waɗanda suke cikin abokan hulɗar Banu Abd al-Dar. (25)
Amma idan aka yi la’akari da wannan, Abul-Qasim Kufi ya ruwaito cewa daga ijma’in mutane na kowa da na musamman, da kuma bayanan masana da masu riwayar tarihi, ya bayyana cewa babu wani daga cikin manyan mutane da shugabannin Kuraishawa da bai nemi auren Khadija ba, amma ita ta ƙi amincewa da su.
Saboda haka, lokacin da Khadija (S.A) ta auri Manzon Allah (S.A.W.A), matan Kuraishawa sun yi fushi da ita suka ƙaurace mata. Suka ce mata: “Manyan mutane da shugabannin al’ummarmu sun nemi aurenki, amma kin ƙi su. Yanzu kuma kin auri Muhammad, marayan Abu Talib, wanda talaka ne kuma ba shi da dukiya?”
A nan tambayar ita ce: Ta yaya Khadija, wadda ta ƙi dukkan attajirai da manyan masu daraja da suka nemi aurenta, za ta zaɓi auren wani Balaraben da ba shi da suna daga Tamim (Nabash ɗan Zurarah) ko Makhzum (Atiq ɗan A’idh), ta fifita su a kan manyan Kuraishawa?! (26)
Idan aka ce — bisa zato cewa mun karɓi ra’ayin cewa Sayyida Khadija (S.A) tana da shekara 25 ko 28 a lokacin aurenta — ta yaya zai yiwu yarinya ta kai wannan shekaru ba tare da mahaifinta ya tilasta mata aure ba?
Amsa ita ce: Da farko, mahaifinta ya rasu kafin Yaƙin Fijar, (27) saboda haka ba shi da damar tilasta mata aure. Kawunta wanda ya ɗauki nauyin kula da ita bayan mahaifinta, a fili yake cewa ba shi da irin ikon da uba yake da shi.
Bugu da ƙari, ga mace mai daraja da tsoron Allah wadda a zamanin Jahiliyya aka yi mata laƙabi da “Dahira” da “Sayyidat Quraish” saboda irin darajarta da tsarkinta, (28) ba abin kunya ba ne ta jira har sai ta sami mutumin da yake cikakke, nagari kuma wanda ya dace da ita.
Shakku na tarihi game da mazajen da ake cewa Khadija (S.A) ta aura a baya da ’ya’yan da ake danganta mata
Wani batu da ya kamata a kula da shi game da iƙirarin cewa Sayyida Khadija (S.A) ta auri wasu maza kafin Manzon Allah (S.A.W.A) shi ne cewa an ruwaito cewa ta haifi ’ya’ya daga mazajen da ta aura a baya, ciki har da wani ɗa mai suna Hind.
Amma game da samuwar wannan “Hind” kanta, wanda ake samun saɓani ko namiji ne ko mace, babu cikakken haɗin kai tsakanin masu bincike da masana tarihi.
Akwai saɓani game da sunan mahaifin Hind: Shin mahaifinsa Abu Hala ne, wato Nabash ɗan Zurarah? Ko kuwa Zurarah ɗan Nabash ne? Ko kuma sunan mahaifin shi ma Hind ne? Ko kuma, kamar yadda wasu suka ce, Malik ne?
Shin da gaske ne Abu Hala ya auri Khadija bayan Atiq? Ko kuma ya kamata a bincika yiwuwar cewa ya aure ta kafin Atiq?
Shin shi Sahabin Annabi (S.A.W.A) ne ko ba Sahabi ba ne?
Shin za a iya tabbatar da cewa wannan ɗan na Abu Hala ne, ko kuma ya kamata a yi la’akari da yiwuwar cewa ɗan Atiq ne?
Idan wannan “Hind” ɗan Atiq ne, shin mace ce? Idan kuma ɗan Abu Hala ne, shin namiji ne?
A ƙarshe, shin an kashe shi a Yaƙin Jamal ne, ko kuwa ya mutu ne bayan barkewar annoba a Basra? (29)
Waɗanda suke ganin cewa Sayyida Khadija (S.A) ta yi aure kafin Manzon Allah (S.A.W.A) kuma ta haifi ɗa mai suna Hind, ta yaya za su yi watsi da waɗannan manyan shakku da rashin tabbas?
Saboda ƙin amincewa da ra’ayin cewa Sayyida Khadija (S.A) ta auri wani mutum kafin Manzon Allah (S.A.W.A), akwai kuma wasu bayanai game da wasu ’ya’yan da aka danganta mata a cikin majiyoyin tarihi, kamar ’ya’ya mata masu suna Zainab da Ruƙayya, waɗanda su ma suke buƙatar sake dubawa.
Misali, kada a manta cewa wani masani na tarihi mai suna Ibn al-Athir ya ce Zainab ’yar ’yar’uwar Khadija (S.A) ce, wato ’yar wata mata mai suna Hala. (30)
Haka kuma, akwai ruwayoyin da suka bayyana cewa Hala ta auri wani mutum daga Makhzum, kuma ta haifi ’ya mace daga gare shi wadda ta sanya mata suna Hala.
Daga baya, saboda mutuwar mijinta ko kuma rabuwa da shi, Hala — mahaifiyar — ta auri wani Balaraben Tamimi mai suna Abu Hind, kuma ta haifi wani ɗa mai suna Hind daga gare shi.
Wannan mutumin Tamimi shi ma yana da wata mata, kuma ya haifi ’ya’ya mata biyu, Zainab da Ruƙayya, daga gare ta.
Daga baya wannan mijin Tamimi da matarsa, wato mahaifiyar Zainab da Ruƙayya, suka rasu. “Hind”, ’yar wannan mutumin Tamimi, ta koma wajen dangin mahaifinta da ya rasu. (31)
Amma Hala — mahaifiyar — da ’yarta wadda ita ma sunanta Hala, da kuma ’ya’yan kishiyarta wato Zainab da Ruƙayya, suka kasance ba su da mai kula da su.
Saboda haka Sayyida Khadija (S.A) ta ɗauke su zuwa gidanta. Bayan Annabi (S.A.W.A) ya auri Khadija (S.A), Hala — mahaifiyar — ta rasu, sai waɗannan yara suka ci gaba da zama tare da Khadija. (32)
Amma waɗannan yaran ba ’ya’yan Khadija ba ne, ’ya’yan Abu Hind ne, wanda shi ne mijin ’yar’uwar Khadija. (33)
Binciken tarihi yana ƙaryata ra’ayoyin cewa Khadija (S.A) tana da shekaru 40 kuma ta yi aure a baya
Batun auren Annabi Muhammad (S.A.W.A) da Nana Khadija (S.A), da kuma matakai daban-daban na rayuwarsu, ciki har da batun ’ya’yansu, batu ne mai faɗi sosai wanda ba zai yiwu a yi cikakken bayani a kansa a cikin wannan ɗan gajeren rubutu ba.
Amma abin da za a iya fahimta daga tattara dukkan waɗannan bayanai shi ne cewa shahararrun ra’ayoyi kamar cewa Sayyida Khadija (S.A) tana da shekara 40 a lokacin aurenta da Annabi Muhammad (S.A.W.A), ko kuma cewa ta yi aure kafin ta auri Manzon Allah (S.A.W.A), ba su da ƙaƙƙarfan tabbacin tarihi da ba za a iya musantawa ba.
Waɗannan ra’ayoyi ne kawai na tarihi waɗanda suka shahara saboda wasu dalilai da ba su da ƙarfi ta fuskar binciken kimiyya, kuma ba sa jurewa gaban binciken tarihi mai zurfi.
Allama Ja’afar Murtadha yana daga cikin masu binciken da a cikin littafinsa mai daraja “Al-Sahih min Siratin Nabiyyil A’zam”, ya gabatar da hujjoji da alamomi masu yawa da ke nuna cewa bambancin shekarun Annabi Muhammad (S.A.W.A) da Khadija (S.A) ya yi ƙanƙanta sosai, kuma cewa wannan baiwar Allah ba ta taɓa yin aure kafin aurenta da Manzon Allah (S.A.W.A) ba. (34)
Wadannan hujjoji da bincike sun samu amincewar malamai da marja’ai da dama na Shi’a, ciki har da Ayatullah Makarem Shirazi.
Shi ma ya ce: “Bisa binciken masana masu ilimi, Sayyida Khadija (S.A) tana da shekara 25 ko 28 kuma budurwa ce a lokacin da ta auri Annabi. Ruwayar cewa tana da shekara 40 ruwaya ce marar inganci. Mutanen biyu da aka ambata a matsayin mazajenta na baya, a haƙiƙa, mazajen ’yar’uwarta ne wadda ake kira Hala; ’ya’yan da ake ambata su ma ’ya’yan ’yar’uwarta ne.”
Madogara
(1) Asad al-Ghabah fi Ma’rifat al-Sahabah, Ibn al-Athir al-Jazari, Izzuddin Abul-Hasan Ali bn Muhammad, Dar al-Fikr, Beirut, 1409H, juzu’i na 6, shafi na 78.
(2) Al-Isti’ab fi Ma’rifat al-Ashab, Ibn Abd al-Barr, Abu Umar Yusuf bn Abdullah, binciken Ali Muhammad al-Bajawi, Dar al-Jil, Beirut, 1412H, bugu na farko, juzu’i na 4, shafi na 17–18.
(3) Al-Bidayah wa al-Nihayah, Ibn Kathir, Abu al-Fida Isma’il bn Umar al-Dimashqi, Dar al-Fikr, Beirut, 1407H, juzu’i na 2, shafi na 293; Uyun al-Athar fi Funun al-Maghazi wa al-Shama’il wa al-Siyar, Ibn Sayyid al-Nas, Abu al-Fath Muhammad, Dar al-Qalam, Beirut, 1414H, bugu na farko, juzu’i na 1, shafi na 63; Jumal min Ansab al-Ashraf, Baladhuri, Ahmad bn Yahya bn Jabir, Dar al-Fikr, Beirut, 1417H, bugu na farko, juzu’i na 1, shafi na 98.
(4) Al-Bidayah wa al-Nihayah, juzu’i na 2, shafi na 293; Uyun al-Athar fi Funun al-Maghazi wa al-Shama’il wa al-Siyar.
(5) Al-Bidayah wa al-Nihayah, juzu’i na 2, shafi na 61; Asad al-Ghabah, juzu’i na 1, shafi na 26.
(6) Al-Isti’ab, juzu’i na 4, shafi na 1824.
(7) Jumal min Ansab al-Ashraf; Tarikh al-Ya’qubi, Ahmad bn Ishaq al-Ya’qubi, Dar Sadir, Beirut, juzu’i na 2, shafi na 20.
(8) Jumal min Ansab al-Ashraf.
(9) Haka nan.
(10) Tarikh al-Ya’qubi, juzu’i na 2.
(11) Ibn Abbas ya ambaci wannan ra’ayi. Duba: Jumal min Ansab al-Ashraf; Siyar A’lam al-Nubala, al-Dhahabi, juzu’i na 2, shafi na 111; Mukhtasar Tarikh Dimashq, Ibn Asakir, juzu’i na 2, shafi na 275.
(13) Dala’il al-Nubuwwah, al-Bayhaqi, juzu’i na 2, shafi na 71.
(14) Misali duba: Uyun al-Athar, juzu’i na 1, shafi na 151; Al-Tabaqat al-Kubra, juzu’i na 8, shafi na 14; Al-Isti’ab, juzu’i na 4, shafi na 1817.
(15) Haka nan, shafi na 72.
(16) Al-Sirah al-Nabawiyyah, Ibn Kathir, juzu’i na 1, shafi na 265.
(17) Sirat Rasulullah, Qadi Abrquh, juzu’i na 3, shafi na 246.
(18) Shadharat al-Dhahab fi Akhbar man Dhahab, Ibn Imad, juzu’i na 1, shafi na 134.
(19) Siyar A’lam al-Nubala; Kashf al-Ghummah fi Ma’rifat al-A’immah, al-Irbili, juzu’i na 2, shafi na 135.
(20) Haka nan, shafi na 133.
(21) Al-Isti’ab, juzu’i na 4, shafi na 1825.
(22) Haka nan, juzu’i na 4, shafi na 1825.
(23) Al-Sirah al-Nabawiyyah, shafi na 263.
(24) Al-Manaqib, Ibn Shahr Ashub, juzu’i na 1, shafi na 159.
(25) Tarikh Madinat Dimashq, juzu’i na 3, shafi na 190; Al-Tabaqat al-Kubra, juzu’i na 8, shafi na 1415.
(26) Al-Istighathah, Kufi, Abul-Qasim Ali bn Ahmad, shafi na 115.
(27) Uyun al-Athar, juzu’i na 1, shafi na 164; Subul al-Huda wa al-Rashad fi Sirat Khayr al-Ibad, Salihi al-Dimashqi, juzu’i na 2, shafi na 166.
(28) Nihayat al-Arab fi Funun al-Adab, al-Nuwayri, juzu’i na 18, shafi na 170.
(29) Al-Sahih min Sirat al-Nabiyy al-A’zam, Ja’afar Murtadha al-Amili, juzu’i na 2, shafi na 121–122.
(30) Al-Kamil fi al-Tarikh, Ibn al-Athir, juzu’i na 2, shafi na 134.
(31) Al-Istighathah, shafi na 112.
(32) Al-Kamil fi al-Tarikh, shafi na 114.
(33) Haka nan, shafi na 113.
(34) Duba: Al-Sahih min Sirat al-Nabiyy al-A’zam, juzu’i na 2, shafi na 105–135, sashe na farko, babi na uku: “Khadija a gidan Annabi (S.A.W.A).”
(35) Saƙon Ayatullah al-Uzma Makarem Shirazi zuwa taro na huɗu na “Baiwar Daraja, Mai Taimakon Manzanci, Sayyida Khadija al-Kubra (S.A.W.A)”, 15/3/1396; da kuma bayaninsa mai taken “Sake nazarin rayuwar Sayyida Khadija al-Kubra (S.A.W.A) daga mahangar Ayatullah Makarem Shirazi.”
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