This conclusion is supported by the following tradition...

This conclusion is supported by the following tradition which Al-Majlisi wrote in Bihar v.1, quoting Mawlid Fatima: "Ibn Babawaih said: `The Prophet ordered Abdul Muttalib's daughters... (until he said): The Prophet, Hamza, Aqeel, Ja'far, and Ahlul-Bayt followed the caravan." It is clearly stated in this narration that Ja'far, Asma's husband, was present; which, as we said, supports our conclusion.

In addition to this, the Prophet's (as) migration to Medina took place after Lady Khadija's (as) death, and Ja'far traveled to Habashah twice. The second journey took place before Hijra, and after Khadija's death. Thus, it becomes easy to understand how Asma was present at the time of Khadija's death.

There is confusion in historical findings regarding the reason for the presence of Umm Salama's name in the events preceding Fatima’s (sa) marriage; i.e., the Prophet leaving some of Fatima's dowry with her, and the women's consultation with her, despite the fact that he married her in 4 A.H., while Fatima's marriage took place in 2 A.H. Thus, the question arises as to what role she played in these events even though she was not yet married to the Prophet (S) ?

There are two probable answers that can be given to this question. First: Perhaps there was a mistake in recording the year she was married to the Prophet (S). But, this is not based on any historical evidence, or, scientific findings, and therefore cannot be taken into account.

Second: Since Lady Umm Salama was the Prophet's (as) cousin, it was expected of her to participate in different stages of the wedding, and to keep part of Fatima's dowry in her possession according to the Prophet's (as) wish. I prefer the second opinion. Yet, I leave it to Allah, for He is the Omniscient. Previous…