90 THE LIFE OF THE PROPHET MUHAMMADby that jealousy that affects women and I said, "0 Messenger of God, God has
awarded you with better than a red-mouthed old Quraysh woman!"'"
His account proceeds, "The face of the Messenger of God (SAAS) underwent
such a change as I only ever saw when revelation happened or when he was
imagining something and not knowing whether the outcome would be mercy or
punishment."
He related it similarly on a path from Bahz b. Asad and Wthmm b. Muslim,
both of these giving as authorities for it Hammad b. Salama, back to 'Abd
al-Malik b. Wmayr.
After the words, "red-mouthed" this last account added the phrase "who died
ages ago". And then she said, "His face then flushed in such a way as I only ever
saw when revelation came or he was imagining something that might mean either
mercy or punishment."
Ahmad alone gave this version. Its chain of authorities is excellent.
1- Abad also stated, and quoted Ibn Ishq as having said, "Mujdid related
to us, from al-Sha'bi, from Masriiq, that 'A'isha said, 'When the Prophet
(SAAS) mentioned Khadija he would speak of her with the finest of praise. One
day I got jealous and commented, "How often you refer to that old, red-mouthed
woman; God has given you better than her in exchange!"
"'He replied, "God has not given me better than her in exchange. She
believed in me when the people disbelieved, and rmsted me when they distrusted.
She shared her wealth with me when others denied me. And God endowed a son
to me from her, yet He withheld from me having sons with other women."'"
Abad is also alone in giving this tradition. Its chain of authorities is fair.
Muslim frequently gave Mujalid as a source, and he is controversial. But God
knows best.
Perhaps this statement, I refer to his saying "God endowed a son to me from
her yet He withheld from me having sons with other women" was before the
birth of Ibrzhm, the son of the Prophet (SAAS) by Mary, and may have actually
been before her arrival. This is clearly so, for all the sons of the Prophet (SAAS),
as we have seen and will report hereafter, were born to Khadija, except for
Ibrzhim who was born to Mary, God bless her, the Egyptian Coptic woman.
A number of scholars refer to this statement as evidence of the superiority of
Khadija over 'A'isha, God be pleased with her and make her content.
Other scholars have questions about its chain of authorities.
Yet others interpret this matter as referring to 'il'isha as having been better in
intimacy. This is likely or even obvious. The reason for this is that 'A'isha's
closeness involved her youth, beauty and the pleasure of intimacy with her. She
had not implied by her words, "God has given you better than her in exchange"
that she considered herself more pure and virtuous than Khadija. For this is a
matter that is the prerogative of God, Almighty and Glorious is He. As He stated,
"Do not attribute purity to yourselves; He knows best who is the most pious"
(sarat al-Najm; LIII, v.32). And God Almighty also stated, "Have you not seen