Introduction
Among the pitfalls of historical examination is that of misunderstandings created by either well-meaning people, or through blatant misrepresentations of the lives and actions of important personalities. While this is a situation most regrettable in the religious realm, this certainly happens in the secular world as well.
This can happen in the lifetime of that figure, but it becomes harder to correct after the death of that figure. There are a number of examples I can think of, wherein I had accepted as historically valid a particular "fact", only to be corrected upon encountering a sounder bit of information from reliable sources.
While this process of acceptance and rejection can be subjective, and certainly occurs in almost every field of study, some assertions deserve to be rejected automatically as ridiculous attributions! Among such claims is that having to do with the marriage of Zaynab, Radee Allahu 'anhaa, to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam.
The claim in question is summarized as follows: Zaynab bint Jahsh, married to the Prophet's (adopted) son Zayd Ibn Al-Haarithah, was an exceedingly beautiful woman, and when this was noticed by the Prophet, he took actions to break up that marriage to have her for himself. Critics assert everything from seduction to incest in this scenario.
It will be demonstrated in this composition, supported by historical analysis, logic and Quranic references, that such an assertion is simply unfounded. It is our hope that this article answers this particular claim, to benefit Muslim and Non-Muslim readers alike.
Who was Zaynab?
Zaynab bint Jahsh was actually a cousin to the Prophet. As such, she would have been well-known to the Prophet through her life. The reports around her suggest that she had a sort of aristocratic upbringing and world-view, even after she accepted the message of the Prophet Muhammad.
Who was Zayd?
Zayd Ibn Al Haarithah was an ex-slave, who eventually became the adopted son of the Prophet Muhammad (before the Prophethood). He was known to have deep respect and loyalty to the Prophet, to the point where his actual family came looking for him, and he (Zayd) prefered to stay with his adopted father. He was known as "Zayd ibn Muhammad" (Zaid, son of Muhammad).
As an ex-slave, he would have come from a lower or despised part of society.
What was the Prophet's agenda?
We have to remember that according to all the reports, it was the Prophet himself who pushed for a marriage between Zayd and Zaynab to take place. The reports assert that Zaynab was reluctant, yet it ultimately happened.
The Prophet's agenda here is addressing social divisions and class warfare. He initiated a number of actions towards greater social cohesion. In Madinah, he created "pacts of brotherhood" between members of varying tribes and classes, which proved to be very successful. His message was that of unity and breaking down harmful divisions. Even in the ritual prayer (salaah), the emphasis on being closely together is given. He is reported to have said " Establish the rows, shoulder to shoulder, close gaps, be accommodating to your brothers, and leave no breaches for the devil.." (Sunan Abu Dawud 666, reported by Ibn 'Umar)(ft.1).
The Qur'anic revelation itself is the foundation for his many actions, for the sake of brevity we cite only a few examples:
" And among His (i.e. God's) signs is the creation of the heavens and the earth, and the diversity of your tongues and colors, indeed, in that are signs for those of knowledge." (Q 30:21)
"O Humanity. Indeed, WE (God) created you from a male and female, made you into peoples and groupings, so that you will know (each other)(ft.2), Indeed, the most honorable of you in Allah's sight are those with the most taqwaa(ft.3) in your midst, Indeed, Allah is knowing, aware" (Q 49:13)
"And marry those among you who are single, and righteous, be they among your male or female servants. If they are poor, Allah will give them from his bounty, and Allah is expansive, full of knowledge ('Aleem)" (Q 24:32)
The breakdown of the relationship between Zayd and Zaynab
It is well-established from the sources that the marriage broke down. It can be described as irreconcilable differences. In fact, it is said that Zaynab herself said she could not even bear to look at Zayd, and agreed to return the dowry paid to her by Zayd, thus ending the relationship.
What happens to Zaynab as a divorcee?
Anyone with knowledge of Arab society, both in the past and present, can testify to the hardships a divorced woman will experience. Subsequent marriage was very difficult, if not impossible. Social stigmas are attached.
The Qur'an itself states that the Prophet had tried to save the relationship between the two (Q 33:37), but those efforts failed. It was after that that the Prophet did marry her.
The context of this section of Soorah Al Ahzaab shows that there was a Divine wisdom in this entire saga, which shall be explored in the sections below.
Adoption reformation
As previously mentioned, Arabian society viewed adopted children with the same lenses as biological children. While adoption, particularly of orphans, is a praiseworthy action, shown by a plethora of Quranic texts and statements of the Prophet, the actual lineage of the adopted parties must be preserved (if known) as much as possible. With the advent of DNA testing technology, this is a task made much easier.
Q 33:5 states "Call them by (the names of ) their fathers.." Also see verse 4, 36 and 37. Islam asks that the family line, the biological ties, be preserved. As a side note, some of the salafi writers have used this argument to speak against the common practice among Western Muslims (converts to Islam from Non Muslim backrounds) of changing names to traditional Muslim names(ft.4).
The particular relevance to the Prophet's status
In this chapter we have the famous text declaring the Prophet Muhammad as the seal of the Prophets. It is important to note context as well as precision of words.
"Muhammad is not the father of any of your males, rather, he is God's messenger, and the seal of the Prophets. And Allah has knowledge of all things." (Q 33:40).
This shows us that marriage with Zaynab has three main benefits: {a) It demonstrates that the adoption reformation has taken place, placing emphasis on the preservation of the biological family line. (b) It removes a social stigma that was present with marriage with a divorcee. (c) It shows us that there will be no prophetic successor to Muhammad. Thus, Zayd is no longer to be called "The son of Muhammad". Indeed, the Prophet's actual biological sons died in their toddler stages.
The latter is the most important in the Divine wisdom. While reformers and great teachers can always emerge, we are taught that the doors of Nabuwwah and scriptural revelation have come to an end, demonstrated by Q 33:40.
Concluding thoughts?
The notion that Prophet Muhammad was so in love with Zaynab that he had to create false pretexts to be with her falls flat on its face when we examine the scriptural and historical evidence. Indeed, Karen Armstrong (a Non- Muslim religious scholar) has argued that not only had the Prophet always known Zaynab, but that whatever beauty there had been would have eliminated during the Makkan boycott in the previous period, a time in which Muslims were suffering starvation.
The story that appears in some Muslim sources (that he saw her at her home in some state of undress) is more akin to the Biblical account of David (2 Samuel 11:2) has to be dismissed as fabricated.
There is great wisdom in what actually happened with Zaynab, Zayd and the Messenger of God, and such hikmah is seen when studied deeply.
May Allah be pleased with those who were close and faithful to the Prophet, and may Allah's peace and blessings be on all of the Prophets and messengers.
Footnotes
(1) The Hanafi school has a more nuanced understanding of the text mentioned here, as well as the subsequent discussions on standing "foot-to-foot, shoulder to shoulder" in prayers. We have seen problems between Hanafis and Non Hanafis, the latter sometimes taking the reluctance of their Hanafi brothers to stand foot to foot as demonstrations of racism (in an American context). This issue is actually a Fiqhi difference and stems from a different understanding of the texts that surround these practices within Salaah. For a glance at this issue, please see Maulana Abdul Rahman Ibn Yusuf's article at the following link. .See here
(2) The term here is Li'ta'aarafoo, "in order to come to know" This refers to benefiting from other communities of humans, adding to the diversity of existence. This can be found in food, music, philosophy, fashion, and countless other examples. In other words, God is saying he made us intentionally different as a means for us to learn from each other.
(3) Taqwaa is a rich word whose meaning depends on context. Here, awareness of God and other people is the appropriate rendering.
(4) While the salafi position is understandable, I think that in a Western context, changing names is reflective of wanting a new life. In addition to this, the names African Americans typically carry are names given by the slave masters of generations past. Coming into Islam is a means to create a unique identity divorced from the past social crimes. It should be noted that Islam does NOT command changing names, unless the name carries a bad meaning. Thus, the hadeeth literature mentions that the Prophet changed someone named "war" (Harb) to "Calm" (Saleem), and "Ugly" (Qabeeh) to "handsome" (Jameel).
