Saturday, July 19, 2014

MUHAMMAD IBN IDREES AL-SHAFI'I (R.A.)'S LOVE FOR IMAM ALI (A.S.)

Abu Abdullah Muhammad bin Idrees bin al-Abbas al-Shafi’i (150-204 A.H.), better known as Imam Shafi’i, was the leader of the Shafi’i School of Jurisprudence. He was born in Gaza of Palestine and moved to Makkah when he was 2 years old. He was 13 when he moved to Madinah and started acquiring knowledge under Imam Malik bin Anas, the founder of the Maliki School of Jurisprudence. At a young age, he memorized the Glorious Qur’an and got acquainted with different religious sciences. He learnt Fiqh under Ibn Abbas, who was one of the students of Imam Ali (a.s.). He also lived in Iraq and Egypt.
He was the most prolific writer, and attained mastery in Arabic literature, etymology, and jurisprudential sciences. He authored 114 books, most of them in Fiqh. Two of his works are most famous. They are Al-Resala, about sources of jurisprudence, and Kitab Al-Umm, his main surviving book on Shafi’i Fiqh.
He had love and respect for Imam Ali (a.s.). He says about Imam Ali (a.s.): “Ali had four virtues and if someone other than him had one of these virtues, he deserved to be respected. They are piety, knowledge, bravery, and dignity. The Prophet (s.a.w.a.s.) reserved Ali for knowledge of Qur’an and ordered him (Ali) to judge among people.”
One of the subjects seen visibly in his works and is well-known and he emphasizes upon greatly is superiority of Ahlu Bayt (a.s.) and love of them.
In one of Hajj rituals at Mina, he addressed the pilgrims saying:
                “O’ Pilgrims! On your way to the House of Allah, pause shortly on the sands of                                Muzdalifa. At dawn, when the  caravans of Pilgrims move to Mina, like a roaring river,                    call upon them and say: “If love of the Prophet’s family means “Rafz”, then let mankind                  know, that surely I am Rafzi.”
One of the points raised in Imam Shafi’i’s poems is love of Ahlu Bayt (a.s.), which he deems obligatory. He maintains that if a person does not declare salawat for him (s.a.w.as.) and his Ahlul Bayt (a.s.), his prayer is incomplete and will not be accepted. He says:
                “O Ahlul Bayt of the Prophet of Allah! Love for you has been made obligatory for us by                  Allah, as revealed in the Holy Qur’an. It is sufficient for your dignity that if one does not                  send salutations to you in ritual prayers, his prayers will not be accepted.”
In one of his poems about Imam Ali (a.s.), he says:
                “I am the servant of that young man about whom Surah Hal-Ata was revealed. How long                 should I conceal it?” There is much love and respect for the greatest leader (Imam Ali).                   If loving Wali of Allah is Rafz, then I am Rafzi of the first rank!
In other poems, he makes tangible reference to the intercession of the Ahlu lBayt (a.s.) of the Noble Prophet (s.a.w.a.s.):
              “If loving of the House hold of the Prophet is a sin, then I will never repent on this sin! Of               course, on the Day of Judgment, they (Ahlul Bayt) will be my intercessors on the Day                       when I shall be resurrected. That is when my sins are too many on that Day.”

Sources used:
The Fourth Imam of Sunnah wa al-Jamaah                                             by Muhammad Rauf
Collections of Imam Shafi’i Poetry                                                          Dara al-Kitab al-Arabi, Beirut
Al-Aqeedah wa ash Shariah al-Islam                                                      by Muhammad Jawwad Mashkoor

Hajij.com

Friday, July 18, 2014

COMMANDER OF THE FAITHFUL, IMAM ALI (A.S.), THE SYMBOL OF JUSTICE, EQUITY AND HUMANITY

Imam Ali (a.s.) was the possessor of unique and conflicting traits ever present in a human being. He was the bravest man in human history at the same time he was the most humane person created. He was given the title of “The Gateway of Knowledge” by the Noble Prophet (s.a.w.a.s.) at the same time he was the symbol of humility.

His letter to Malik-e-Ashter, when the Imam (a.s.) appointed  him as the governor of Egypt, is a prima facie evidence of his mode of governance to establish a kind and benevolent rule  throwing light on various aspects of justice, benevolence, and mercy, an order based on ethics of Divine ruler ship where justice and mercy are shown to human beings irrespective of class, creed, and color, where poverty is neither a stigma nor a disqualification and where justice is not tainted with nepotism, favoritism , provincialism or religious fanaticism; and on the other hand, it is a thesis on the higher values of morality. Some of the extracts from the letter is reproduced below:

“You must know that a good and virtuous man is known and recognized by the good that is said about him and the praise which Allah has destined him to receive from others. Therefore, make your mind the source and fountain-head of good thoughts, good intentions, and good deeds. This can only be attained by keeping a strict control on your desires and yearnings, however much they may try to incite and coerce you. Remember, the best way to do justice to your inner self and keep it out of harm is to restrain it from vice and from things which the ‘self’ inordinately and irrationally desires. You must create in your mind kindness, compassion, and love for your subjects. Do not behave towards them as if you are a voracious and ravenous beast!” 

“Behave humbly with the people, keep yourself lenient, meet them with a big heart, and accord them equal treatment, so that the high may not expect injustices from you in their favor, and the low should not be despondent of your justice towards them. By Allah, even if I am given the domains of the seven continents with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it!”

Remember, Malik that among your subjects there are two kinds of people: those who have the same religion as you have; they are brothers to you, and those who have religion other than that of yours, they are human beings like you.” Men of either category suffer from the same weaknesses and disabilities that human beings are inclined to, they commit sins, indulge in vices, either intentionally or foolishly and unintentionally without realizing the enormity of their deeds. Let your mercy and compassion come to their rescue and help in the same way and to the same extent that you expect Allah to show mercy and forgiveness to you. You must always appreciate and adopt a policy which is neither too severe nor too lenient; a policy which is based on equity will be largely appreciated.”

“Your worst ministers will be the men who had been ministers to the despotic rulers before you and who had been a party to atrocities committed by them. Such persons should not be taken into your confidence and should not be trusted because they have aided sinners and have assisted tyrants and cruel rulers.”
The Greatness of Imam Ali (a.s.)’s thoughts may be measured in that after more than a thousand years, the United Nations Arab Human Development Report of 2002 sets an example for the governments of the time!
In the Battle of Siffin, when the forces of Muawiah captured the banks of River Euphrates, they denied water to the army of Imam Ali (a.s.). The Imam (a.s.) sent Sasha ibn Suhan to resolve this crisis without bloodshed but the enemy refused. In accordance with the Sunnah of the Noble Prophet (s.a.w.a.s), Imam (a.s.) never initiated any assault but this situation demanded to wrestle back the banks of river. The Imam (a.s.)’s army regained the banks but in spite of some of the suggestions to deprive water to Muawiah’s forces, the Noble Imam allowed water to them!
Source used:

Nahjul-Balagha

Tuesday, July 15, 2014

DUA'A-E-MASHLOOL

Dua’a-e-Mashlool is also called Dua’a-e-Khizr. Mashlool is derived from “Shal” which means “Frozen or Paralyzed”. The Commander of the Faithful, the Rescuer of the troubled, the Spiritual Father of Muslims (Hadith), came to rescue to a paralyzed young man.
The King of Martyrs, Imam Husayn (a.s.) narrates the back ground: “On a dark wintry night, I accompanied my father, Imam Ali (a.s.) to the Sacred Mosque of Ka’ba. While we were praying, we heard someone reciting supplication. My father sent me towards the man, and I brought him in the presence of my father, who asked the man’s name. He replied “My name is Manzil ibn Lahiq. In my youth I persisted in sins, while my father used to guide me towards repentance. Instead of listening, I used to beat him. One day, I stole his hidden money and was running out when he tried to stop me. I twisted his wrist and ran away. Thereupon, my father kept fast and went to the Sacred Mosque of Ka’ba and prayed to Allah to inflict upon me the disease of paralysis. Before long I was paralyzed. I then besought my father to pray for my recovery at the same place where he had prayed for my affliction. My father in his infinite love and kindness granted my request and we both set out for Makkah. As my bad luck would have it, my father’s camel got frightened and he was thrown on the ground and died. Now I am left to spend rest of my life in this condition.
On hearing this sad tale, Imam Ali (a.s.) was moved by pity and compassion, and taught him the following prayer and said: “Perform the ablutions and recite this prayer tonight.” He did so, and the effect was miraculous! Next morning when he came to my father, he was perfectly cured and said: “Really this prayer is ISM-E-AZAM because when I prayed this Dua’a several times, a deep sleep fell upon me and I dreamt that the Noble Prophet (s.a.w.a.s.) came and massaged my body with his own hands. When I woke up, the illness had completely departed from me. May Allah reward you O’ Amir-al-Momineen.”
Imam Husayn (a.s.) continues to state this Dua’a contains ISM-E-AZAM. Whoever recites it is relieved of sorrows, cured of illness, his debts will be paid off, his poverty will be changed to prosperity, his sins forgiven, his defects hidden, and he shall be granted safety and security from all evil. If any of the obedient servants of Allah recites this prayer, the mountains can be moved from their place, the dead can be restored to life, and water can turn into ice. Imam Husayn (a.s.) further directs that this prayer should never be recited in a state of impurity and pollution.
In the Name of Allah, the Beneficent, the Merciful
O Allah, I beseech you with Your name; the name of Allah, the Most Merciful, the Benign.
O Lord of Majesty and Generosity; O Living; O Self-Subsisting, O Ever-Living, there is no God but You. O You that are “He” of whom no one knows what “He” is, nor how is “He” nor where “He” is, except “He”. O  Lord of the Great Kingdom and Supremacy. O Lord of the Honor and Omnipotence:
O Sovereign Lord, O Holy one! O Peace; O Keeper of Faith; O Guardian O Revered one; O Compeller; O Superb, O Creator, O Maker of all things from nothing; O Artist; O Beneficent; O Administrator;  O Severe (in wrath); O Inventor; O Restorer; O Originator;  O Most Living: O Praised; O Adored. O You who is distant yet near; O Answerer of prayer; O Observer; O Reckoner. O Innovator; O Exalted; O Unassailable; O Hearer; O Knower; O Wise; O Bountiful; O Forbearing;  O Eternal; O Lofty; O Great. O Most Compassionate; O Giver of all good; O most perfect Compensator of good and evil; O You whose help is sought for. O Majestic; O Glorious; O Trusted; O Guardian; O Alleviator of suffering; O Fulfiller of hopes; O Guide; O Magnanimous. O Giver of Guidance; O Established; o Everlasting; O Knowing; O Ruler; O Dispenser of justice; O Equitable; O You who disjoins and unites; O Pure; O Purifier;  O Powerful;  O Almighty; O Great; O Magnificent; O One; O Matchless; O Eternal; O Absolute;  O You Who bears none and is born of none; nor is there anyone equal to You nor You have any spouse; nor any bearer of Your burden; nor any consultant to give You any advise; nor do You need any supporter; nor is there with You any deity; there is no God but You and You are far Exalted with Great Excellence above all that which unjust people say concerning You. O High and Lofty; O Most Glorious; O Opener; O Diffuser of fragrance; O Tolerant; O Helper; O Victorious;  O Overtaker; O Destroyer;  O Avenger; O Resurrector; O Inheritor;  O Seeker; O Conqueror;  O You from Whom no fugitive can escape. O Acceptor of repentance; O Ever-Forgiving; O Great Bestower; O Cause of all causes; O Opener of doors (of relief and salvation); O You Who answers howsoever You are invoked. O Purifier; O Giver of manifold rewards; O Excuser; O Pardoner; O Light of all lights; O Director of all affairs; O Ever Blissful; O All-aware;  O Protector; O Luminous; O Seer; O Supporter; O Great; O Lone; O Unique; O Everlasting; O Upholder; O Eternal and Absolute; O Sufficer; O Healer; O Fulfiller of promises;  O Deliver: O Benefactor; O Beautifier; O Bestower of grace; O Grantor of favors; O Gracious;
                                                (Please read Part 2 for the remaining Dua’a)


Monday, July 14, 2014

SHAYKH ABBAS QUMMI (R.A.)

Shaikh Abbas ibn Muhammad Rida ibn Abi Qasim al-Qummi was born in the year 1294 A.H. at Qum. His mother was a very pious woman, and it is said that she made sure that she was in a state of ablution whenever she fed the child. He began his religious education at Qum. In the year 1316 A.H. at the age of 22 years, he travelled to Najaf al-Ashraf, where he studied under the greatest scholars of the time, including Akhund Khorasani, Sayyid Muhammad Kazim Tabatabai, Mirza Husayn Noori, and Shaikh Taqi Shirazi. Upon the request of Shaikh Abdul Karim Hai’ri, he returned to Qum to assist in managing the revitalized Seminary.
Shaikh Abbas Qummi had extensive knowledge of the Traditions (Hadees), and for this reason, he is famously known as the “Muhaddis al-Qummi” When one of the senior scholar asked him to pray for removal of pain in his foot, Shaikh Abbas Qummi  replied: “In the past I have committed sins so it is possible that my prayers may not be answered. However, I have written numerous narrations of the Ahlul Bayt (s.a.) with this hand of mine, so I will rub it on your foot and, Insha Allah; you would be cured by the sake of Imam Jafar as-Sadiq (a.s.).” He rubbed his hand on the other scholar’s foot and the pain vanished immediately!
Shaikh Abbas Qummi’s area of interest was supplications, hence after a long and arduous struggle; he compiled a book that contained the text and detailed instructions on supplications (Du’as), salutations (Ziayraat), and prayers for each day of the year. He dedicated the book in honor of the Lady of Paradise Hazrat Fatima Zahra (s.a.), saying that with her Blessings, the book will become a “Mafatih al-Jinan” Keys of Paradise. Today, the book can be found in every household. It has been translated in many languages. The English version is known as either “The Prayers Almanac” or Supplications: Call on Me, I answer you.
An extremely pious individual, Shaikh Abbas Qummi not only compiled a manual of prayers and supplications, he actually lived his life by them. Ayatullah Buzurg Tehrani writes that he found him the model of abstinence and piety, completely aware and practicing of all religious laws, and extremely devout in following the teachings and examples of Ahlul Bayt (a.s.). In fact when he compiled “Mafatih” and took it to the publisher, reached an agreement for printing but then he drowned in a deep thought and retrieved the manuscript and went home. After one year, he went back to the printer, whereupon the printer inquired about his strange behavior. Shaikh Abbas Qummi replied: “I had compiled a book a book on supplications and prayers to be performed for each day of the year. However, I thought it was unfair for me to tell others to do them without having done them myself. So, for the last one year, I have gone through the book and performed every act each day that is recommended. Here it is now for publication!”
One day he was sitting contemplating in the graveyard of Wadi Assalaam in Najaf. He saw that some people had just buried a man. Suddenly, for a brief moment, the veils were lifted from before his eyes and he saw angels descending from the heavens with whips of fire with which they began to strike the dead man. He started to scream and shriek in pain, but none of the mourners heard or saw anything unusual. However, the terrible sight that the Shaikh saw in those brief moments made him ill for whole one week.
Apart from Mafatihul Jinan, he had authored many books, some of the famous 14 books are:
Safinatul Behar, Baytul Ahzan fi Masaeb Sayyidat un Niswan, Nafsal Mahmoom, Muntaha al-A’maal, and Manazil al-Akhiriyya, and nine more.
Shaikh Abbas Qummi (r.a.) passed away on 23rd Zil Hajj 1359 A.H. in Najaf al-Ashraf and was laid to rest in the courtyard of the Sacred Shrine of the Commander of the Faithful Imam Ali (a.s.)
Sources used:

Islamic-Laws.com, Imamreza.net, Islamic Insight

THE HYPOCRITES IN THE MUSLIM SOCITIES

Hypocrites (Munafiqeen) are two-faced people. They are enemies of Islam and Muslims but show Islam on their faces. They are more dangerous than an open enemy because one can identify the enemy. The word “Munafiq” has been used in the Glorious Qur’an 82 times. There is a Surah al-Munafiqun relating to such people. Ayahs relating to the hypocrites can be found in Surahs Al-Imran, Nisa, Mai’dah, Infal, Taubah, Ankabut, Ahzab, Muhammad, Fath, Mujadilah, Hadid, and Hashr.
While the Noble Prophet (s.a.w.a.s.) was in Makkah, there were no hypocrites, but when he migrated to Madinah, the hypocrites entered the ranks of the Muslims. Although, the Ayahs relating to the hypocrites were revealed at different situations of the Madani life of the Noble Prophet (s.a.w.a.s.), but they are equally applicable to the hypocrites present now in the Muslim society or will be  found in future till the end of time.
As quoted in Nahjul Balagha, The Noble Prophet (s.a.w.a.s.) said: “I have never been frightened of any nation conquering Islam. I only worry about one group of people: the unbelievers who pretend to be Muslim, the two-faced hypocrites. They are with you in their words, but they would never take a step with you.”
The Commander of the Faithful, Imam Ali (a.s.) said in Nahjul Balagha (Sermon 192): “I warn you about the hypocrites. They are misguided and they misguide as well. They have appeared in society in different colors and with different faces. Their speech is eloquent, profitable and is even a cure for pain. But their actions are like incurable diseases.”
Signs of hypocrisy:
They have the ability to hide their true faces.
They are both outspoken and eloquent speakers.
They are as worthless as hollow pieces of timber propped up.
They are frightened by any calamity.
According to a tradition, the Noble Prophet (s.a.w.a.s.), who said: “There are three character traits of a hypocrite, irrespective of his praying salat, fasting in Ramazan, and thinks himself to be a Muslim; first he breaches  a trust, second he tells lies, and third he does not keep his promises.” He (s.a.w.a.s.) further said that to show more piety than it is in his heart.
The Infallible Imam Ali, Zayn al-Abidin (a.s.) said that a hypocrite preaches Amre Bil Maruf and Nahi Anil Munkir but does not practice himself.
No forgiveness for the hypocrites:  
Surah al-Munafiqun: “When the hypocrites come to you, they say’ We testify that you are the Messenger of Allah. Allah knows that you are His Messenger. Allah testifies that the hypocrites are liars…They are the enemy, so beware of the, may Allah condemn them……It is all the same whether you sought forgiveness for them or not; Allah will not forgive them.”
Difference between Hypocrisy and Taqiyya:
During the tyrannical periods of Bani Umayyad and Bnu Abbas, the Shi’as had to protect their lives and properties; hence they exercised “Taqiyyah”. Taqiyyah means not to show their true Islamic faith as Shi’ahs of Imam Ali (a.s.).  Hence Taqiyyah is opposite of Hypocrisy which is not to show their Kufr in their hearts. It is opposite of hypocrisy.
Sources used:
The Glorious Qur’an
Tafsir-e-Namoona                                                                           By Ayatullah Nasir Makarem Shirazi

Hypocrites, Surah Munafiqun Commentary                                      By Ayatullah Jaffer Subhani

Friday, July 11, 2014

INFALLIBLE IMAM HASAN AL-MUJTABA (A.S.)

Imam Hasan (a.s.) was born on 15th Ramazan in 3 A.H. in Madinah Munawwarah. He was the eldest son of the Commander of the Faithful, the Lion of Allah, the Victor of Khyber, and “Nafse Rasool” Imam Ali (a.s.) and the Leader of the women of the world, Lady of Paradise, the sole representative of the “women” at Mubahelah, Hazrat Fatima Zahra (s.a.). The Noble Prophet (s.a.w.a.s.) had said: “Hasan and Husayn are the Leaders of the youths of Paradise”
Following are the different dimensions of his personality:
Hospitality: Imam Hasan (a.s.) was the most hospitable person. His dinner cloth (Dasterkhwan) was very vast. The poor, deprived and travelers would dine at his food spread. He had the best food cooked for the guests but he himself never partook anything from it. One day he had a visitor. The Imam (a.s.) ordered the servants to lay the food for him. When the visitor sat to eat, the Imam saw that he was eating one morsel and keeping one morsel aside. The Imam (a.s.) said: “It seems that you have some children. But eat comfortably. By the Grace of Allah there is sufficient food here. You will be given to take away as much as you want.” The man said: “I am a traveler and my wife and children do not accompany me but I have seen a Dervish in the mosque eating chaff-mixed barley flour. I am keeping these morsels for him. Imam Hasan (a.s.) began to weep and said: “Do not consider him Dervish. He is our respected father, Ali ibn Abi Talib (a.s.). He has divorced the world.
Behavior with slaves: Imam Hasan (a.s.) used to be very affectionate with slaves. He freed many slaves for rendering ordinary services. One day the Imam (a.s.) was sleeping. A slave began to fan him. The Imam (a.s.) awoke and freed him. A slave dropped a bowl of curry and it spilled on the garment of the Imam (a.s.). He was so terrified that he began to tremble and started reciting the Ayah 134 of Surah Ale- Imran: “…and who also harness their anger and forgive the people.” The Imam (a.s.) forgave his mistake and told him: “I forgive you for the sake of Allah”
Affection:  During the tenure of his Caliphate, it was the ritual of Imam Hasan (a.s.) that till the time people did not assure him that all of the deprived, orphans, and widows in the neighborhood had their meals, the Imam (a.s.) did not eat himself. Often, it so happened that he began to eat and a beggar knocked at his door, and he used to remove his plate in front of him and asked to give it to the beggar and he remained hungry.
Kindness to relatives: Imam Hasan (a.s.) used to be kind to his relatives since his childhood. He had done such favors on all the people of Bani Hashim clan that they were devotees of his excellent manners. It was his practice to inquire about the welfare of his relatives every day. He used to consider his half-siblings as full-blood brothers and sisters, and he used to behave with them with the best affection and regard. Whenever a relative asked for something, he provided it immediately and shared their sorrow. He used to exhaust all the means for their welfare and success.
Forbearance: Umair ibn Ishaq says: “Marwan was the governor of Madinah and every Friday he maligned Amir-ul-Momineen, Ali ibn Abi Talib (a.s.) from the pulpit. Though Imam Hasan (a.s.) heard about it but did not react. Once he conveyed something to the Imam (a.s.) through a messenger. The Imam (a.s.) told the messenger: “Go and tell Marwan that we have not forgotten anything from whatever he had said. Allah will decide between him and me. If he is telling the truth Allah will reward him and if he is lying, the chastisement of Allah is very terrible.”
When a Syrian saw the Imam (a.s.) mounted on a horse, he began to abuse him. The Imam (a.s.) observed forbearance and did not react to his abusive language. When the man finished ranting to his heart’s content, the Imam said to him: “O’ gentleman! If you are in need, we can help you. If you have lost your way, we can guide you. If you need a riding animal we can provide you with it. If you are hungry, we can serve you food. If you require clothes we can offer them to you. If you are poor we can make you self-sufficient. If you are a visitor we can host you.”
Hearing these statements, the Syrian began to weep and said: “Today I confess that you are the rightful Caliph of Allah. I used to harbor great avarice against you and your respected father, now no one is dearer to me than you!”
Humility:  One day Imam Hasan (a.s.) was passing by a group of boys partaking pieces of bread. They invited the Imam to join them. The Imam (a.s.) dismounted from the steed and joined them. Then he brought them to his house, gave new clothes and a dirham to each one of them. Then he said: “I have still not repaid their kindness because what they offered me was all that they possessed. And I have more than what I gave them.”
Worship: Imam Hasan (a.s.) used to perform excessive worship and devotions. He used to spend a better part of the night in the worship of Allah. He used to pray and supplicate with such a devotion and pleading that people used to think that he was weeping for the passing away of a close relative. Like his respected father, he used keep many fasts. He performed twenty five Hajj Pilgrimages on foot.

         Source used:                      Morals and Manners of our Imams               by Zafar Hasan Amrohvi                

Monday, July 7, 2014

UMM-UL-MOMINEEN HAZRAT KHADIJA (S.A.)

In the year 7 of Proclamation of Prophet Hood, the Quraysh, particularly the Umayyad clan, decided to clamp a social and economic boycott of the supporters of the Noble Prophet (s.a.w.a.s.), and Hazrat Abu Talib (a.s.) advised them to move to a ravine at the outskirts of Makkah for safety and security. For three years, they had a difficult life. Ummul Momineen Lady Khadija (s.a.), who had a comfortable life in the past, suffered along with her husband and his family. She spent all her wealth for Islam. She used to give one gold coin to Imam Ali (a.s.) who was about sixteen years old, to buy water and secretly bring in the ravine. This siege of Shub-e-Abi Talib remained for about three years. Her fortune ran out for buying water for the inmates of the ravine. She was happy that her wealth was the means through which Allah had saved the lives of the most precious lives in all creation-the lives of the Noble Prophet (s.a.w.a.s.) and his Pure Ahlul Bayt (s.a.). She was grateful to Allah for this great honor. She was always in touch with Allah by her prayers. Her prayer was also the secret of her quiet courage. Her tranquil manners and her serene presence kept the morale of inmates of the ravine high. She was the “anchor” of the whole tribe during those three years of turbulence.
Lady Khadija (s.a.)’s age: It is generally reported that she was 40 years old when married to the Noble Prophet (s.a.w.a.s.). No one knows the exact age but it was an estimate but over-estimated! Arabia is a very hot country and the girls attain puberty at much earlier than the rest of the world. Moreover, the child-bearing age is long before 40 years. The fact is that she was older than the Noble Prophet (s.a.w.a.s.) but not 15 years! 
Mother of Muslims: According to the Glorious Qur’an, Surah al-Ahz’ab Ayah 6: “The Prophet has more authority over the believers than themselves. His wives are their mothers.” The Muslims in Makkah were poor. They have no source of income. The Quraish had ordered not to pay any wages to the Muslims. Hazrat Khadija (s.a. ) fed them day after day so that no Muslim slept hungry. As a mother wants to see her children are well-fed likewise Hazrat Khadija (s.a.) took care of the Ummah. As the Noble Prophet (s.a.w.a.s.) had said Hazrat Khadija (s.a.) and her daughter, Lady of Paradise Hazrat Fatima Zahra (s.a.) were two of the four Perfect Women of the world. They brought glory and honor to the motherhood. As the Noble Prophet (s.a.w.a.s.) had said: “Paradise is under the feet of one’s mother.” Hence, no one who has displeased one’s mother may ever think of entering Paradise.
She had only three children; Hazrat Fatima Zahra (s.a.), Qasim, and Abdullah. The two boys died in infancy. Her sister had three daughters; Zaynab, Ruqiyya, and Umm Kulsoom. After her sister’s death, her nieces moved to her house, and they were under her guardianship.
Generosity: At the dawn of Islam, “The Princess of Arabia” handed over all her wealth to her husband, the Noble Prophet (s.a.w.a.s.), who invested her wealth in Islam. This investment was a guarantee that the advancement of Islam will not be hindered. That investment has been paying rich dividend to date and will continue to do so till the end of time. She also invested her time, talent, energy, spirit and heart in Islam. Her sincere intention to support Islam was responded by Allah, when He calls her wealth as His Own as depicted in Surah az-Zuha Ayah 8: “And He found you in need, and made you independent” The Noble Prophet (s.a.w.a.s.) did not inherit any wealth and was poor. The true, pure, and sincere love of Hazrat Khadija (s.a.) not only raised him above wants, but made him independent of worldly needs in future.
Demise: The three years of tough life in “Shub-e-AbiTalib” had disastrous effects on her, and the richest woman of Arabia, the Princess of Arabia, died on 10th Ramazan of 10th year of Proclamation of Prophet Hood. At the time of her death, there was not sufficient money left to give her a proper shroud, hence her husband’s cloak was used as shroud and she was buried Hujun above Makkah.
Those who have faith and do righteous deeds – they are the best of creatures.
Surah al-Baiyyanah Ayah 7-8: “The righteously striving believers are the best of creatures. Their reward from their Lord will be the gardens of Eden wherein streams flow and wherein they will live forever. Allah will be pleased with them and they will be pleased with Him.  This (reward) is for those who fear their Lord.”
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Khadijatul Kubra                                                                                          by Sayyid Ali Asghar Razwy