The treatment Zaid received by Zainab, led to divorce at the end, as the following authentic reports tell us: Sahih al-Bukhari: “Narrated Anas: Zaid bin Haritha came to the Prophet COMPLAINING ABOUT HIS WIFE. He exclaimed to himself, "Praise be to Allah, who turns hearts around!" Firstly, here Zainab is neither with her head uncovered nor is she in some haste to dress up to open the door for the Prophet (ﷺ) rather she is depicted in a lot more crude manner and is observed as such by the Prophet (ﷺ) when the doorway cloth is moved by the wind. In the last narration Zainab had her head uncovered and here there is an undertone about something far more serious with regards to her dressing. حدثنا محمد بن عبد الله الحضرمي، ثنا الحسن بن علي الحلواني، ثنا محمد بن خالد بن عثمة، حدثني موسى بن يعقوب، عن عبد الرحمن بن المنيب، عن أبي بكر بن سليمان بن أبي حثمة، أن رسول الله صلى الله عليه وسلم جاء بيت زيد بن حارثة فاستأذن، فأذنت له زينب ولا خمار عليها، فألقت كم درعها على رأسها، فسألها عن زيد، فقالت: ذهب قريبا يا رسول الله، فقام رسول الله صلى الله عليه وسلم وله همهمة، قالت زينب: فاتبعته فسمعته يقول: «تبارك مصرف القلوب» فما زال يقولها حتى تغيب, Muhammad b. ‘Ali al-Wasiti – ‘Ali b. Nuh – Muhammad b. Kathir – Sulaim the freedslave of al-Sha‘bi– Sha‘bi…[18], There are a few issues here. It, however, mentions nothing about Prophet’s alleged feelings about her. He mentioned to the prophet that he intended to divorce his wife. Allah or Elohim Moreover, the report is Mursal as Ibn Zaid never met Muhammad. He against complained to her. Here the Prophet (ﷺ) goes to advise and admonish Zainab and while he talked to her, he was impressed by her looks. Khadeeja’s necklace”. When Zaid learnt about this incident he offered the prophet that he would divorce Zainab in order that the prophet may marry her. Once, when they were sitting together, Mohammed said: ‘Oh, by the way, God has commanded me to take your wife. According to Yunus b. Likewise, Zainab was Prophet Muhammad’s cousin and he had ample opportunity to marry her before her marriage to Zaid was even a nascent possibility. Al-Dhahabi mentions that scholars have agreed on rejecting his narrations.[39]. ‘Abdul ‘Aziz (d. 101/720). At this the Messenger of Allah (ﷺ) said: ‘Praise be to Allah who turns the hearts.’ Zaid observed that the Prophet (ﷺ) desired for Zainab and said, ‘O Messenger of Allah! This was backed by a divine commandment by Allah (God) in the Quran. They did not apply to the power of determination and will with which he had been sent. But, after having learnt about the event as it would transpire through Divine revelation and after the intention of nikah with Zainab having emerged in his heart, this advice of not divorcing given to Zayd had remained at the level of a sort of formal expression of good wishes – something not appropriate to the station of a messenger of Allah, particularly so because, alongwith it, included therein was the apprehension of taunts from the people. In the case under study, we can see none of the reports after that of Qatada are even simply mursal for they have other severe weakness in them as well. Wair, p. 35). Zaynab had dressed in haste when she was told “the Messenger of God is at the door.” She jumped up in haste and excited the admiration of the Messenger of God, so that he turned away murmuring something that could scarcely be understood. Then he himself had arranged her marriage with Hadrat Zaid under his personal influence, although her whole family had opposed it. Such weakness may be due to a narrator with a weak memory or the one about whom there has been some difference of opinion among critics. زيد بن الحارس Muhammad's freedman and adopted son. ‘Abd al-‘Aziz (r. 99–101/717–20), the Byzantine emperor referred to the Prophet’s “seduction” of a woman named Zeda [sic] as evidence of his “unchasteness” and duplicity. According to recorded Islamic history, Muhammad took Zaid to the Black Stone of the Ka’ba and said: “Bear testimony, all ye that are present. 775; al-Baghdadi, Ibn al-Najjar, al-Radd ‘ala Abi Bakr al-Khatib, included in ‘Ata, Mustafa ‘Abdul Qadir (Editor), Tarikh Baghdad wa Zuyuluhu, (Beirut: DKI, 1407 AH) Vol.22, 110; Ibn al-Jawzi, al-Du’afa wa al-Matrukin, (Beirut: DKI, 1406 AH) Vol.2, 12 No. It is thus evident that being cousins Prophet (ﷺ) had known her well and he even visited her in person when he sought her hand for Zaid. narrator(s) being accused of lying, or graded weak by the agreement of critics, mere number does not suffice. This is the simple plain story that perfectly fits the Qur’anic description to the letter. Just as she left to do something, the Prophet (ﷺ) looked at her, lowered his head and said: Glory be to him who directs the hearts and eyes. The numerous chains of reporters through which the story has been related are all signally weak not only due to the duo of disconnection and involvement of unreliable or unknown narrators they also reflect clear signs of fabrication by the way of unscrupulous development over time. Despite there being clear difference between the two stories they were incredulously related by the people contemporary to first Christian polemicists writing about Islam– a fact which alludes to our suggested background in which such comparisons were drawn. It is perhaps beneficial to briefly comment here on Dr. Yasir Qadi’s treatment of the issue in an episode of his series on the Sirah of the Prophet (ﷺ); [64] Deffrrari, Roy Joseph, The Fathers of the Church: A New Translation, Vol. God ordered Muhammad to marry her.” For Zaid, Zainab was his family and life-partner. At this Allah revealed: “When you (O Prophet,) were saying to the one who was favored by Allah and favored by you … and Allah‘s decree had to be enforced.”[17]. Eight (8) other narrators relate the same report on the authority of Hammad b. Zaid without anything to this effect details of which have been mentioned above. Hadrat Zainab herself was not happy at this arrangement. Also, it is a mystery why in the world, any father-in law will need to marry his adopted son’s wife. The reason why Allah did this was to show others that it was permissible for them to marry their adopted sons' former wives.

The one who mediated their marriage was Gabriel. Muhammad b. al-Sa’ib al-Kalbi (d. 146/763) mentioned no authority for his account and he is himself among the rejected narrators. In fact a number of scholars have stated that his reports are hasan. Why didn’t you go in, you who are as dear to me as my father and mother? 2346, [14] Al-Tabari, Ibn Jarir, Jami‘ al-Bayan fi Tafsir al-Qur’an, (Beirut: al-Resalah Publishers, 2000) Vol.20, 273; al-Tabarani, Mu’jam al-Kabir, Vol.24, 42 No. It is, therefore, mu‘dal (truncated). Below we discuss the narrations on the subject discussing the authenticity of each of them and to see if the above account is substantiated and the reality of other narrations. And if, after having put her away, he should return to her, let another marry her. He almost entered upon him – (Mu‘mal said:) I am not sure if it is Hammad’s comment or part of the hadith itself — Zaid bin Haritha came to him complaining about (his wife). So what did Allah make known or had it become manifest? Ibn ‘Adi mentions this report through the following isnad: حدثنا الساجي، حدثنا الحسن بن علي الواسطي، قال: حدثنا علي بن نوح، حدثنا محمد بن كثير، حدثنا سليم مولى الشعبي عن الشعبي …, Al-Saji – al-Hasan b. Zainab Qayyum Family: Zainab belongs to a non-artistic family. 114, [15] Al-Mizzi, Abu al-Hajjaj, Tahdhib al-Kamal, (Beirut: al-Resalah Publishers, 2000) Vol.23, 510, [16] Al-Dhahabi, al-Mu’qiza fi ‘Ilm al-Mustalah al-Hadith, (Aleppo: Matbu’at al-Islamiya, 1412 AH) 40, [17] Ibn Ishaq, al-Sirah al-Nabawiyyah, (Beirut: DKI, 2004) 283, [18] Ibn ‘Adi, al-Kamil fi al-Du‘afa, (Beirut: DKI, 1997)  Vol.4, 333, [19] Abu Zur‘ah, al-Du‘afa, (Madina: Islamic University: 1982) Vol.2, 432; Ibn ‘Adi, al-Kamil fi al- al-Du‘afa, Vol.4, 333 No. Zainab used to boast before the wives of the Prophet and used to say, "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens." In short, after having been informed through revelation of what was destined to happen and knowing that it was to undo a baseless social restriction the Prophet was otherwise ready and willing to obey by marrying Zainab. When Zaid learnt about this incident he offered the prophet that he would divorce Zainab in order that the prophet may marry her. it was Muhammad's PBUH wish that his adopted son Zaid marry Zainab...one can say it was a sort of an arranged marriage... but the marriage ended up in divorce..Muhammad PBUH did not force Zaid to divorce his wife rather there were problems between husband and wife in terms of understanding and everything. The opinion is attributed to al-Zuhri (d. 124/742) and Bakr b. The marriage ended in a divorce because Zaid had been a slave and Zainab had been of a high rank. While not a single critic of Prophet Muhammad’s time attributed to him any wrongdoing, contemporary critics somehow find an opportunity to do so. T.H. Zaid was a former slave and as such was held in low esteem in the eyes of Zainab. In the meantime, Zaid intended to divorce his wife, Allah intended to marry her to the prophet. Zainab bint Jahsh died when she was 53 years old. The same has been reported from some of the earliest authorities such as Zain al-‘Abidin ‘Ali b. Hussain (d. 94/712): حدثنا خلاد بن أسلم، قال: ثنا سفيان بن عيينة، عن علي بن زيد بن جدعان، عن علي بن حسين قال: كان الله تبارك وتعالى أعلم نبيه صلى الله عليه وسلم أن زينب ستكون من أزواجه، فلما أتاه زيد يشكوها، قال: اتق الله وأمسك عليك زوجك، قال الله: (وتخفي في نفسك ما الله مبديه), Khallad b. Aslam – Sufyan b. Though criticized otherwise, the tafsir reports through this isnad are accepted since they are known to have been transmitted in writing. [51] Among others Hakim al-Tirmidhi (d. circa 320/932),[52] Qadi Ibn al-‘Arabi (d. 543/1148),[53] Abu Hayyan al-Andalusi (d. 745/1344),[54] Ibn al-Qayyim (d. 751/1350),[55] Ibn Kathir (d. 774/1373),[56] Ibn Hajar (d. 852/1449),[57] al-Baqa‘i (d. 885/1480),[58] and al-Alusi (d. 1270/1854)[59] viewed this opinion as the valid one. Taking into account the above narration as well the following students of Hammad b. Zaid (d. 179/795) have  narrated this hadith via Thabit (d. 127/745) from Anas: حدثنا مؤمل بن إسماعيل، حدثنا حماد بن زيد، حدثنا ثابت، عن أنس قال: أتى رسول الله صلى الله عليه وسلم منزل زيد بن حارثة، فرأى امرأته زينب فكأنه دخله – لا أدري من قول حماد، أو في الحديث – فجاء زيد يشكوها إليه، فقال له النبي صلى الله عليه وسلم: ” أمسك عليك زوجك، واتق الله ” قال: فنزلت: {واتق الله وتخفي في نفسك ما الله مبديه} [الأحزاب: 37] ، إلى قوله {زوجناكها} [الأحزاب: 37] يعني زينب, Mu‘mal b. Isma’il – Hammad b. Zaid – Thabit – Anas who said: The Messenger of Allah (ﷺ) came to Zaid b. Haritha’s place, and saw his wife Zainab. The above not only serves as another and decisive proof against the weak reports mentioned above it also helps make better sense of the report of Qatada which says the Prophet (ﷺ) actually desired that Zaid divorced Zainab. 1493; al-‘Asqalani, Ibn Hajar, Lisan al-Mizan, (Beirut: Mo’assasa al-A‘lami, 1971) Vol.3, 112, [20] Ibn ‘Adi, al-Kamil fi al- al-Du‘afa, Vol.4, 333 No. 3588, 4295, 4869; Ibn Majah, al-Sunan, (Beirut: al-Resalah Publishers, 2009) No. Thereafter, when her ‘iddah ended, Allah sent a revelation from heavens regarding her marriage with the Prophet.[36]. This is not merely colouring or development of the story, it is also in contradiction to the report of Anas which has Zaid come to the Prophet (ﷺ) complaining about Zainab and consulting him regarding divorce. The Prophet's Meeting with Bahira: A Critical Study of Narrations, 5. Likewise, Zainab was Prophet Muhammad’s cousin and he had ample opportunity to marry her before her marriage to Zaid was even a nascent possibility. Besides the fact that even this version has nothing to suggest as is alleged, there are a number of problems with it: (a) Mu‘mal b. Isma’il has been criticized for weak memory and his being prone to make mistakes. Zaynab bt. Allah says: وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا, (Remember) when you (O Prophet,) were saying to the one who was favored by Allah and favored by you, ‘keep your wife to yourself, and fear Allah.’ And you were concealing in your heart what Allah was going to reveal, and you were fearing people, while Allah is more entitled to be feared by you. So, when Zaid finished his desire for her,’ Qatada explained: ‘When Zaid divorced her.’ We gave her into your marriage.’[13], This short chain is authentic. have two or more links missing.[16]. It's pretty ign... Saeed: As salaamu alaykum, Jazaakum Allaahu kheiraa for your effort... Muhammad b. Abi Bakr al-Muqaddimi (d. 234/848), Muhammad b. Al-Fadl, Abu Nu’man ‘Arim (d. 224/839), ‘Abdullah b. Muhammad having seen and admired Zaid's wife Zainab, her husband divorced her. ‘Athma – Musa b. Ya‘qub – ‘Abdul Rahman b. al-Munib – Abu Bakr b. Suleman b. Abi Hathma: The Messenger of Allah (ﷺ) went to the house of Zaid b. Haritha and asked permission to enter. Jahsh was solemnized with Zayd Ibn Haritha. Why? Moreover, it is supported by another chain of narrators back to Qatada via Yazid b. Zurai‘ and Sa‘id b. Abi ‘Arubah. In order to legitimize the action, Allah then gave Mohamed a quran to confirm his acceptance of the marriage and nullifying adoption henceforth. Zainab is known for her stunning beauty. According to recorded Islamic history, Muhammad took Zaid to the Black Stone of the Ka’ba and said: “Bear testimony, all ye that are present. ‘Umar [al-Waqidi] – ‘Abdallah b. فلو كان أضمر رسول الله صلى الله عليه محبتها، أو أراد طلاقها، لكان لا يجوز على الله تعالى كتمانه مع وعده أن يظهره، فدل ذلك على أنه (عليه السلام) إنما عوتب على قوله: أمسك عليك زوجك مع علمه بأنها ستكون زوجته، وكتمانه ما أخبره الله سبحانه به حيث استحيا أن يقول لزيد: إن التي تحتك ستكون امرأتي والله أعلم. Theres no Lesson he was trying to teach or Divine plan behind it, just pure Adulterous Lust. In the end Zaid bin Harithah divorced Zainab bint Jahsy. In fact for many reports multiple links only increase the weakness.[41a]. The Prophet (ﷺ) said: ‘No’. At first, Zainab ra did not accept this match considering ... remained as such. In these circumstances the contextual frivolity of infamous story besides its weakness in terms of narrative reliability becomes all the more evident. [26] Therefore, we have a long disconnection between the two authors and ‘Ikrimah (d. This marriage served more than one purpose. Jahsh, has been a subject of a lot of disputation for centuries. Glory be to God, who causes hearts to turn!” When Zayd came home, his wife told him that the Messenger of God had come to his house. Likewise, Zainab was Prophet Muhammad’s cousin and he had ample opportunity to marry her before her marriage to Zaid was even a nascent possibility. In fact, in history reports even companions at times narrated from others besides. Critics during Prophet Muhammad’s time and contemporary scholars both agree that Prophet Muhammad committed no wrong. Then Zaid said: Shall I divorce her for you O Allah’s Messenger? 17691, 17695; al-Baihaqi, Abu Bakr, Dala’il al-Nabuwwah, (Beirut: DKI, 1405 AH) Vol.3, 466; ‘Ali b. Zaid b. Jud‘an though criticized by many was not someone whose reports cannot be accepted. The Prophet (sa) arranged Hazrat Zaid’s (ra) marriage with Hazrat Zainab bint Jahash. What is significant about Qatada’s report, however, is that it does not suggest that something moved the heart of the Prophet (ﷺ) when he saw Zainab. The Prophet said to him, “Keep your wife with you and fear Allah.” He said, the verse: “But (O Muhammad) you did hide in your heart that which Allah was about to make manifest” up to “We gave her into your marriage” (33.37) was revealed about Zainab.[11]. Zayd asked the Prophet's permission to divorce Zaynab more than once, and although he was counseled to hold onto his wife and to fear Allah, in the end the divorce took place. It is baseless to allege that his infatuation for Zainab somehow spontaneously emerged only after her marriage. His reports, therefore, are not relied upon unless corroborated. Use your head. Allow me to divorce her for she has haughtiness and is arrogant with me, and her language also hurts me. He (PBUH) wanted them to marry because he loved them both dearly. 327, 1444, 8945, 16283, Ibn Hibban, al-Sahih, No. Yet, later on, Allah forbids the adoption of children and does not allow any one to be called the child of someone other than his/her biological father. Zainab, the Divorced Wife of Zaid Zainab was the cousin of the Prophet, who was married to Zaid, an orphan slave whom the Prophet liberated and then adopted. Why was the Prophet ﷺ commanded to do so? Zaniab divorced Zaid because the marriage was not working out, and Prophet Muhammad offered to marry her. Al-Haithami pointed out the weakness in it. As regards Tafsir Ibn al-Mundhar, the published section starts at Verse 272 of al-Baqarah and ends at Verse 92 of al-Nisa. Maqatil’s (d. 150/767) version has the Prophet (ﷺ) instantaneously develop feelings just when he had gone to admonish her for her behavior towards Zaid. That was why he urged Zaid not to divorce her, in order not to get involved into that trial. Mentioning Islam among the heresies that had emerged till his time he remarked about the Prophet (ﷺ) and his teachings: Mohammed had a friend named Zeid. Come in, you who are as dear to me as my father and mother!” The Messenger of God refused to enter. Zayd ibn Harithah (Arabic: زَيْد ٱبْن حَارِثَة ‎, Zayd ibn Ḥārithah) (c. 581–629 CE), was an early Muslim, sahabah and the adopted son of the Islamic prophet, Muhammad.. Use your head. Zainab of Jahsh had a brother who died before her. There is another progression in Zaid complaining and looking for advice, to his complaint and Prophet’s desire that he divorces without being asked, to Zaid willing to divorce because he thought Prophet had some liking for Zainab to him willing to do it without having any complaint about his wife. There might actually be two if not more links between Sha‘bi and the persons involved should the narrative be accepted. 3390, [33] Ibn Sa’d, Tabaqat al-Kubra, Vol.8, 80-81; see also, al-Tabari, Tarikh al-Rusul wa al-Maluk, (Beirut: Dar al-Turath, 1387 AH) Vol. In this paper an effort has been made to exhaustively delineate various aspects of the issue and critically analyse all its content forms on account of both their narrative authenticity and contextual veracity besides assessing their relation to the letter and flow of the relevant Qur’anic passage. I do admit that I never knew this and, I was stunned when I first learnt this from a real Mullah. At first, Zainab ra did not accept this match considering her family status to be greater, but ultimately, upon noticing the strong desire of the Holy Prophet sa, she agreed. Moreover, there are reports that the Prophet (ﷺ) had himself visited her and proposed Zaid for her as he pressed for their marriage. He thus concealed what he had been informed by Allah as he shied away from telling Zaid that, ‘Your wife would soon be mine.’[50]. He is commonly regarded as the third person to have accepted Islam, after Muhammad's wife Khadija bint … Third, the fact of the matter was that Zaid's marriage proved to be an unhappy one. ‘Abd al-A‘la — Ibn Wahb — Ibn Zayd, who said: The Messenger of God had married Zayd b. Harithah to Zaynab bt. In fact scholars say such ‘corroboration’ actually compounds the weakness. On the other side, the Prophet was informed through revelation that Zayd would divorce her whereafter she would be married to him. In fact with regards to the narrator after him, Musa b. Ya’qub, ‘Abdul Rahman b. al-Mahdi mentioned that he had unknown teachers (lahu masha’ikh majhulun). Also there are clear interpolations like the mention of Zainab’s looks which amply suggest the careful making up of the story. ‘Abdul ‘Aziz ibn Juraij (d. 150/767) relating the subsequent verse 38 of the surah with the Biblical story of Dawud/David. أرابك منها شيء! Required fields are marked *. While the Messenger of God was talking with ‘A’ishah, a fainting overcame him. When the period of waiting of Zainab ra had elapsed, the Holy Prophet sa received revelation again with respect to her marriage, which instructed that the Holy Prophet sa should take her into a bond of matrimony himself. I told his family what happened and said I wanted a divorce, his mother tried to calm me down, she told me this was not the first time he had acted this way, apparently he even tried killing his father once with a kitchen knife, they had to take him to rehab, that was why they couldn’t let him study abroad like his other siblings. Qur’an Preservation Efforts During the Prophet’s Lifetime. “At last Zaid divorced her. After some time, Zaid ra gave a divorce. However, he did say overtly: “Glory be to God the Almighty! It is baseless to allege that his infatuation for Zainab somehow spontaneously emerged only after her marriage. Ghamidi, Muwatta, and the Return of ‘Eisa, Opposition to Rajm (Stoning): Analysis and Refutation. She did her Bachelor's from Lahore. Eventually Zaid could maintain his marriage no longer. Ahmad b, Hanbal records: Anas’ report is authentic except the odd additions narrated by Mu‘mal b. Isma’il from Hammad b. Zaid which were not narrated by eight (08) other narrators from Hammad. Accordingly, he divorced her and the prophet married her. Holy Prophet (sa) Women; Had Prophet Muhammad engaged in any unbecoming behavior, no shortage of critics existed during his lifetime. Al-Sha‘bi (b. However, this marriage did not last long, and Hazrat Zaid (ra) divorced Hazrat Zainab. عن معمر , عن قتادة … قال قتادة: جاء زيد النبي صلى الله عليه وسلم فقال: إن زينب اشتد علي لسانها , وأنا أريد أن أطلقها , قال له النبي صلى الله عليه وسلم: {أمسك عليك زوجك واتق الله} [الأحزاب: 37] , يونس عن أبي سلمة الهمذاني مولى الشعبي عن الشعبي قال: مرض زيد بن حارثة فدخل عليه رسول الله صلى الله عليه وسلم يعوده، وزينب ابنة جحش امرأته جالسة عند رأس زيد, حدثنا محمد بن عبد الله الحضرمي، ثنا الحسن بن علي الحلواني، ثنا محمد بن خالد بن عثمة، حدثني موسى بن يعقوب، عن عبد الرحمن بن المنيب، عن أبي بكر بن سليمان بن أبي حثمة، أن رسول الله صلى الله عليه وسلم جاء بيت زيد بن حارثة فاستأذن, أخبرنا محمد بن عمر، قال: حدثني عبد الله بن عامر الأسلمي، عن محمد بن يحيى بن حبان قال: جاء رسول الله صلى الله عليه وسلم بيت زيد بن حارثة يطلبه وكان زيد إنما يقال له زيد بن محمد فربما فقده رسول الله صلى الله عليه وسلم الساعة، فيقول: «أين زيد؟» فجاء منزله يطلبه فلم يجده وتقوم إليه زينب بنت جحش زوجته فضلا فأعرض رسول الله صلى الله عليه وسلم عنها, حدثني يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: قال ابن زيد: كان النبي ص قد زوج زيد بن حارثة زينب بنت جحش ابنه عمته،, إذا كان ضعف الحديث لسوء حفظ الراوي أو نحو ذلك فإنه يرقى إلى درجة الحسن أو الصحة بتعدد طرقه إن كانت كذلك ، وأما إذا كان ضعف الحديث لفسق الراوي أو اتهامه بالكذب ، ثم جاء من طرق أخرى من هذا النوع ،, Reality of ‘Missing’ Qur’anic Verse on Suckling, Two Issues around Prophet Muhammad’s Marriage with Safiyya, Hadith and Protection of Makkah and Madina from Plague, On meaning of the hadith “there is no contagious disease”, Truth about Jauniyya, the woman who sought refuge from the Prophet (ﷺ), an episode of his series on the Sirah of the Prophet. Myth #11: Muhammad Connived Zainab and Zaid To Divorce. After that happened, she was made unattractive to the other man. They did not like that a daughter of the noble Quraish should be given in marriage to a freed slave. Without giving any chain of authorities Maqatil b. Suleman mentions a long narrative about the proposal and marriage of Zaid with Zainab. ‘Ali al-Hulwani – Muhammad b. Khalid b. Haitham bin ‘Adi, Abu al-Hasan al-Mada’ini, and Yahya bin Ma‘in said he died in the year 115 AH, see al-Mizzi, , Tahdhib al-Kamal fi Asma’ al-Rijal, Vol.20, 292, [28] Al-Tabarani, Abu al-Qasim, Mu’jam al-Kabir, Vol.24, 44 No. Why Prophet is not teaching the sense of equality in Islam to Zainab. Maqatil is known to have taken from Al-Kalbi and here he develops on his version mentioned above. Undoubtedly this hesitation and partiality were alien to the character of the Prophet [pbuh] . She married Zaid only because he was obedient to Allah Ta’ala and Prophet Muhammad. In case of Tafsir ‘Abd b. Humaid the published section covers surah 3 & 4. ‘Abdul Wahhab al-Hajbi (d. 228/843) who adds that Zaid wanted to divorce Zainab and had come to consult with the Prophet, Ahmad b. ‘Abdul Rahman b. Zaid’s (d. 182/798) report has the Prophet see Zainab undressed when the doorway cloth is moved by wind. Moreover, in this narrative reported in his name none of three persons is said to be relating the happening rather it is all reported in third person which makes one wonder if his source got it directly from one of the three person involved? [20], In Ibn ‘Adi’s version ‘Ali b. Nuh is not a well-known narrator and as such his reliability or otherwise cannot be established. ‘Ikrima’s (d. 115/735) report though lacking in visual description is the earliest in giving definite meanings to Prophet’s alleged outward reaction. The Prophet asked her about Zaid. from the generation that met and reported on the authority of the companions. 775; al-‘Asqalani, Ibn Hajar, Lisan al-Mizan, Vol.3, 112, [21] Al-Albani, Nasir al-Din, Silsala Ahadith al-Da‘ifa wa Mawdu‘a, (Riyadh: Dar al-Ma’arif, 1992) Vol.14, 799 No. Therefore, he does not have the same status as a real son. In fact he hailed from family with Roman Christian roots. See, al-‘Asqalani, Ibn Hajar, Fath al-Bari, (Beirut: Dar al-Ma‘rifa, 1379 AH) Vol.8, 523, [50] Al-Tha‘labi, Abu Ishaq, al-Kashaf wa al-Bayan ‘an Tafsir al-Qur’an, (Beirut: Dar Ihya’ al-Turath, 2002) Vol.8, 48, [51] Al-Qurtubi, Shams al-Din, al-Jami‘ li-Ahkam al-Qur’an, (Cairo: Dar al-Kutab al-Misriya, 1964) vol.14, 190-191, [52] Al-Tirmidhi, Hakim, Nawadir al-Usul fi Ahadith al-Rasul, (Cairo: Maktaba al-Imam al-Bukhari, 2008) Vol.1, 597, [53] Ibn al-‘Arabi, Ahkam al-Qur’an, (Beirut: DKI, 2003) Vol.3, 578, [54] Al-Andalusi, Abu Hayyan, al-Bahr al-Muhit fi al-Tafsir, (Beirut: Dar al-Fekr, 1420) Vol.8, 482, [55] Al-Jawziyya, Ibn al-Qayyim, Za’ad al-Ma’ad fi Hadyi Khair al-‘Ibad, (Beirut: al-Resalah Publishers, 1992) Ed. ZAID IBN AL-HARIS. Likewise, Zainab was Prophet Muhammad’s cousin and he had ample opportunity to marry her before her marriage to Zaid was even a nascent possibility. The simple fact that Prophet (ﷺ) must have seen his cousin Zainab countless time even before giving her in marriage to Zaid shows the baselessness of the story which suggests as if the Prophet (ﷺ) fell for her in an accidental first sight. [24], وأخرج عبد بن حميد وابن المنذر عن عكرمة رضي الله عنه … أن النبي صلى الله عليه وسلم دخل يوما بيت زيد فرآها وهي بنت عمته فكأنها وقعت في نفسه, ‘Abd b. Humaid and Ibn al-Mundhar relate from ‘Ikrima … one day the Prophet (ﷺ) entered Zaid’s house and saw Zainab – she being his paternal cousin – and it was as if she struck his imagination.[25]. Theodore Khoury mentions that the story essentially relates to a non-artistic family Holy! Making up of the verse and rejected reports grading for the Egyptians have her. graded weak by agreement! D. 249/863 ) and Bakr b say such ‘ corroboration ’ actually compounds the weakness in terms narrative... About the one who mediated their marriage was Gabriel ] married her ''! 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