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===Background===
===Background===


Zaynab’s grandfather was Riyab ibn Yaamur, a Bedouin from the tribe of Asad ibn Khuzayma.<ref>Note. The Asad ibn Khuzayma tribe should not be confused with the Asad clan of the Quraysh. The latter were a single family who lived in Mecca, i.e., the descendants of Asad ibn Abduluzza, of whom Khadijah was one.</ref> He immigrated to Mecca and requested an alliance with the Quraysh, apparently because he desired their assistance in a quarrel with the Khuza’a tribe. [[Khadijah bint Khuwaylid|Khadijah’s]] grandfather, Asad ibn Abduluzza, responded, “and he gladly joined them as ''hali'' [ally on equal terms].” But the Meccans later told him that the Asad were “a wretched branch of the Quraysh”. Riyab then broke this alliance and formed one with the Umayya, who were the most powerful clan in Mecca.<ref>Kister, M. J. (1990). On Strangers and Allies in Mecca. ''Jerusalem Studies in Arabic and Islam, 13'', 113-154.</ref> Hence Riyab’s children and grandchildren were regarded as honorary Umayyads.<ref>Bewley/Saad 8:170-172 lists some of Riyab’s clan who lived in Mecca. Some were his biological family but others may have been more loosely attached.</ref>
Zaynab’s grandfather was Riyab ibn Yaamur, a Bedouin from the tribe of Asad ibn Khuzayma.<ref>Note. The Asad ibn Khuzayma tribe should not be confused with the Asad clan of the Quraysh. The latter were a single family who lived in Mecca, i.e., the descendants of Asad ibn Abduluzza, of whom Khadijah was one.</ref> He immigrated to Mecca and requested an alliance with the Quraysh, apparently because he desired their assistance in a quarrel with the Khuza’a tribe. [[Khadijah bint Khuwaylid|Khadijah’s]] grandfather, Asad ibn Abduluzza, responded, “and he gladly joined them as ''hali'' [ally on equal terms].” But the Meccans later told him that Asad’s family were “a wretched branch of the Quraysh”. Riyab then broke this alliance and formed one with the Umayya, who were the most powerful clan in Mecca.<ref>Kister, M. J. (1990). On Strangers and Allies in Mecca. ''Jerusalem Studies in Arabic and Islam, 13'', 113-154.</ref> Hence Riyab’s children and grandchildren were regarded as honorary Umayyads.<ref>Bewley/Saad 8:170-172 lists some of Riyab’s clan who lived in Mecca. Some were his biological family but others may have been more loosely attached.</ref>


Riyab’s son Jahsh married Umama bint Abdulmuttalib, who was Muhammad’s aunt;<ref>Tabari 39:180.</ref> hence their six children were his first cousins. The birth-order of their daughters is not certain.
Riyab’s son Jahsh married Umama (or Umayma) bint Abdulmuttalib, who was Muhammad’s aunt;<ref>Tabari 39:180.</ref> hence their six children were Muhammad’s first cousins.


# Abd, the first of the sons, was born blind.  “He could find his way around Mecca without a guide.” He was a poet. He married Abu Sufyan’s daughter and in later life he was always known by his ''kunya'' Abu Ahmad.
# '''Abd''', the first of the sons, was born blind.  “He used to go all round Mecca from top to bottom without anyone to lead him. He was a poet.” He married Abu Sufyan’s daughter Al-Faraa, and in later life he was always known by his ''kunya'' Abu Ahmad.<ref>Guillaume/Ishaq 214.</ref>
# Abdullah was the second son. He married Zaynab b Khuzayma (who later married Muhammad). He also married Fatima b Abi Hubaysh, by whom he had one son, Muhammad ibn Abdullah. He died at Uhud on 22 March 625.
# '''Abdullah''' was the second son.
# Zaynab was born c. 590.
# '''Zaynab''' was born c. 590. The birth-order of the daughters is not known.
# Ubaydullah (“little Abdullah”) was the third son. He was a spiritual seeker. He married Abu Sufyan’s daughter. She was born c. 594, so he was presumably this age or a little older. He died in Abyssinia in late 627.
# '''Ubaydullah''' (“little Abdullah”) was the third son. He came under the influence of Zayd ibn Amr and became a monotheist.<ref></ref> He married Abu Sufyan’s daughter Ramlah. She was born c. 594, so he was presumably this age or a little older. He died in Abyssinia in late 627.
# Habibah (also known as Umm Habib) married the wealthy merchant Abdulrahman ibn Awf. He was one of the earliest converts to Islam. Habiba was childless. She had a bleeding disorder.
# '''Habibah''' (also known as '''Umm Habib''') married the wealthy merchant Abdulrahman ibn Awf al-Zuhri. He was one of the earliest converts to Islam. Habiba was childless. She had a bleeding disorder.
# Hamnah was probably the youngest child. Her two husbands were born in 594 and 595, so she was probably not older than this. She married Masood ibn Umayr, who died at Uhud in March 625. She was almost immediately remarried to Talha ibn Ubaydullah.
# '''Hamnah''' was probably the youngest child. Her two husbands were born in 594 and 595, so she was probably not older than this. She married Masood ibn Umayr, a blue-eyed rich boy from the Abduldar clan.<ref></ref> He died at Uhud in March 625.<ref></ref> She was almost immediately remarried to Talha ibn Ubaydullah.<ref></ref>


It is possible that Zaynab remembered Muhammad’s wedding to Khadijah, which took place when she was about five years old.
It is possible that Zaynab remembered Muhammad’s wedding to Khadijah, which took place when she was about five years old.
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===First Marriage===
===First Marriage===


Zaynab was married in Mecca, but almost nothing is known about her husband.<ref>Her words, "I am a widow," spoken in 624 or 625, do not even prove ''how many'' husbands she had had. While it is parsimonious to assume that it was only one, we note here that it is in theory possible that Zaynab was married more than once in Mecca.</ref> He appears to have been a Quraysh of respectable status. He was probably not from the leading clans of Umayya, Makhzum or even Hashim, since Zaynab's statement that he was a Quraysh<ref>{{Tabari|39|p. 180}}: "I am the widow of the Quraysh."</ref> was deliberately asserted to emphasise his social rank; if he had belonged to these prestigious families, she would certainly have mentioned it. But every Quraysh was deemed of higher social status than every other person in Mecca.
Zaynab was married in Mecca, but almost nothing is known about her husband.<ref>Bewley/Saad 8:72; {{Tabari|39|p. 180}}: “''Zaynab bint Jahsh ... said, 'O Messenger of God, I cannot give my consent, for I am a widow of the Quraysh.’” Strictly speaking, these words do not even prove ''how many'' husbands Zaynab had already had. It is in theory possible that she was married more than once in Mecca although, to be parsimonious, we shall here assume that there was only one husband.</ref> He was a Quraysh, but probably not from the leading clans of Umayya, Makhzum or even Hashim, since Zaynab’s declaration that he was a Quraysh<ref>{{Tabari|39|p. 180}}: "I am the widow of the Quraysh."</ref> was asserted in order to emphasise his high social status; if he had belonged to these prestigious families, she would certainly have mentioned it. But every Quraysh was deemed of higher social status than every other person in Mecca. It is safe to say that her husband was approved by Abu Sufyan, who had arranged for two of her brothers to marry his own daughters.<ref></ref>


We can take some educated guesses about Zaynab's married life. First, she was occasionally known as ''Umm al-Hakam'',<ref>[http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-1/zainab-bint-djahsh-SIM_6058/ Vacca, V. (2013). "Zainab bint Djahsh" in ''Encyclopaedia of Islam. First Edition (1913-1936)''. Brill Online, 2013. Retrieved 7 March 2013.]: "her ''kunya'' was Umm al-Hakam and her name had been Barra."</ref> which literally means "Mother of the Judge". There is nothing in her biography that indicates she had any kind of legal expertise or even that she was consulted for her general wisdom. It is therefore most likely that ''Umm al-Hakam'' was a literal ''kunya'' and that Zaynab gave birth to an actual child named Al-Hakam. This child is never otherwise mentioned, so he probably died in infancy. Zaynab probably had no further children; she certainly had none who survived and none at all by her subsequent husbands.<ref></ref>
We can take some educated guesses about Zaynab's married life. Firstly, she had a child. She was occasionally known as ''Umm al-Hakam'',<ref>[http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-1/zainab-bint-djahsh-SIM_6058/ Vacca, V. (2013). “Zainab bint Djahsh" in ''Encyclopaedia of Islam. First Edition (1913-1936)''. Brill Online, 2013. Retrieved 7 March 2013.]: “her ''kunya'' was Umm al-Hakam and her name had been Barra."</ref> which literally means “Mother of the Judge". There is nothing in her biography that indicates she had any kind of legal expertise or even that she was consulted for her general wisdom. It is therefore most likely that ''Umm al-Hakam'' was not a by-name but a literal ''kunya'' and that Zaynab gave birth to an actual child named Al-Hakam. This child is never otherwise mentioned, so he probably died in infancy. It is unlikely that Zaynab had any further children; she certainly had none who survived and none at all by her subsequent husbands.<ref></ref>


Second, Zaynab became a skilled craftswoman. She knew how to tan leather,<ref></ref> dye cloth,<ref></ref> pierce pearls<ref></ref> and make clothes and other household items from cloth and leather.<ref></ref> There is no indication that any other member of her family had these skills, and she certainly did not grow up with the economic need to learn a trade. So it is reasonable to infer that Zaynab's first husband was from one of Mecca's many leather-working families<ref>Guillaume/Ishaq 150-151.</ref> and that she learned her skills from them. Since she continued with this work all her life, whether there was an economic need for it or not,<ref></ref> it is safe to say that she enjoyed it. So the everyday-labour aspect of her first marriage must have been happy.
Second, Zaynab became a skilled craftswoman. She knew how to tan leather,<ref></ref> dye cloth,<ref></ref> pierce pearls<ref></ref> and make clothes and other household items from cloth and leather.<ref></ref> There is no indication that any other member of the Jahsh family had these skills, and she certainly did not grow up with the economic need to learn a trade. So it is reasonable to infer that Zaynab's first husband was from one of Mecca's many leather-working families<ref>Guillaume/Ishaq 150-151.</ref> and that she learned her skills from them. Since she continued with this work all her life, whether there was an economic need for it or not,<ref></ref> it is safe to say that she enjoyed it. So the everyday-labour aspect of her first marriage must have been happy.


Thirdly, however, Zaynab's first husband does not seem to have made a deep impression on her. All the previous husbands of Muhammad's other wives are carefully listed in their biographies. They include some men who were Muslim heroes, others who were considered enemies of Islam, and others again who were of no great importance. The historians were very obviously not excluding information that was somehow "embarrassing", so this cannot be the reason why Zaynab's first husband is missing. It must have been because, by the time the ''ahadith'' were committed to writing, nobody remembered his name. Not only did Zaynab apparently not talk about him very much, but nor did anyone else who had known him: her siblings, their numerous Hashimite cousins, their honorary Umayya kin ... all are silent of both the good and the bad. Perhaps the marriage did not last very long, or perhaps the man had a forgettable personality.
Thirdly, we must address the decided strangeness of her husband's anonymity. All the previous husbands of Muhammad's other wives are carefully listed in their biographies. The lists include some men who were Muslim heroes, others who were considered enemies of Islam, and others again who were of no great importance. The historians were very obviously not excluding information that was somehow "embarrassing", so this cannot be the reason why Zaynab's first husband is missing from the list. It is more likely because, by the time the ''ahadith'' were committed to writing, the information had been lost. If nobody remembered his name, this suggests that Zaynab did not talk about him very much. Perhaps she had loved him so much or hated him so much that she could not bear to speak his name; or perhaps the marriage had been so short-lived, or he had spent so much of it travelling away from home, that he had made very little impression on her. But Zaynab was not the only silent person here. Other people must have known her first husband: her siblings, their numerous Hashimite cousins, their honorary Umayya kin, their friends who emigrated with them. Yet all are silent on both the good and the bad.


===Islam===
===Islam===


Zaynab's brother-in-law, Abdulrahman ibn Awf,<ref>Guillaume/Ishaq 115.</ref> and her cousin, Abdullah (later Abu Salama) ibn Abdulasad,<ref>Guillaume/Ishaq 116</ref> were among the earliest converts to Islam. Her brothers Abu Ahmad and Abdullah came under the influence of Abu Bakr and were converted slightly later, perhaps in 612.<ref>Guillaume/Ishaq 116.</ref> The other four siblings and their father Riyab are not included in the list of "those who accepted Islam at Abu Bakr's invitation," but they were nevertheless all Muslims by 615. This suggests that Zaynab, in her early twenties at the time, was converted<ref>Tabari 39:180.</ref> under the influence of her brothers. The lists of early converts include all her siblings' spouses but nobody who could have plausibly been Zaynab's husband. So he probably remained a pagan. Her mother Umama also remained a pagan.<ref></ref>  
Zaynab was about twenty years old when her cousin Muhammad declared himself a prophet.<ref></ref> Another cousin, Abu Salama ibn Abdulasad, was among the earliest converts to Islam.<ref>Guillaume/Ishaq 116</ref> Her brothers Abu Ahmad and Abdullah came under the influence of Abu Bakr and were converted slightly later, perhaps in 612.<ref>Guillaume/Ishaq 116.</ref> The other four siblings and their father Riyab are not included in Ibn Ishaq’s list of “those who accepted Islam at Abu Bakr’s invitation,” but they were nevertheless all Muslims by 615.<ref></ref> This suggests that Zaynab was converted<ref>{{Tabari|39|180}}.</ref> under the influence of her brothers. Zaynab’s single siblings soon married into the small Muslim community: Abdullah to the Hilal widow Zaynab bint Khuzayma, “Mother of the Poor”; Habibah to the newly divorced Abdulrahman ibn Awf, a wealthy merchant who was related to Muhammad’s mother; and Hamnah to Masood ibn Umayr, a blue-eyed rich boy from the Abduldar clan. Abu Sufyan’s daughters, the wives of Abu Ahmad and Ubaydullah, also became Muslims;<ref></ref> but the lists of early converts do not include anyone who could have plausibly been Zaynab's husband. While they specifically note those men whose widows later married Muhammad,<ref></ref> there is no such notice about Zaynab, so her husband probably remained a pagan. Her mother Umama did not become a Muslim either.<ref>The biographies of Abdulmuttalib's six daughters in Bewley/Saad 8:29-state that Safiya, Arwa and Atiqa became Muslims but say nothing about Umm Hakim, Barrah or Umama. {{Tabari|39|p. 198}} explains that Umm Hakim died before Islam; however, Umama was still alive in 628.</ref>  


Zaynab was a widow by the time she emigrated to Medina under the protection of her brother Abdullah. This was in late 620 or 621, when she was about 30.<ref>Guillaume/Ishaq 215.</ref>
After 613 the Quraysh began a campaign of persecuting vulnerable Muslims. Zaynab’s family was under the protection of Abu Sufyan and therefore the worst that could be done to them was that their businesses were boycotted, though apparently not very systematically.<ref></ref> In 615 Abdullah, Ubaydullah and their two brothers-in-law joined the emigration to Abyssinia. Zaynab’s father Jahsh also left Mecca, although apparently not as part of the general exile to Abyssinia. As it happened, Jahsh never returned to Mecca. He travelled eastwards to preach Islam to whoever would listen.<ref></ref> It is even claimed that he reached China and that the Muslim residents of western China are descended from his converts.<ref></ref>


When the Banu Jahsh made their hijra to Medina, Abu Sufyan sold their houses and appropriated for himself the proceeds of the transaction.<ref>Kister (1990).</ref> One of the sons of Jahsh complained of this iniquity, stressing that "others" (ie, other branches of Quraysh - K) wanted to affiliate them as allies, but the Banu Jahsh preferred an alliance with Abu Sufyan.<ref>Kister (1990).</ref> 'Abel al-Malik inquired who it was who had offered the Banu Jahsh the alliance and 'Urwa b. al-Zubayr said that his clan had done so, but that Banu Jahsh had preferred to conclude an alliance with Abu Sufyan.<ref>Kister (1990).</ref>
Ubaydullah took his wife to Abyssinia with him,<ref>It is not certain that Abdullah was still married; he divorced Zaynab bint Khuzayma at some unknown date.</ref> but Zaynab’s two sisters were left behind. This was apparently because the journey to Abyssinia was deemed a terrible sacrifice and hardship, and women were not subjected to it if they would be safe in Mecca. It is not entirely clear who was protecting Zaynab and her sisters; but no harm befell them, so perhaps the Quraysh assumed that men were the real problem and did not target women. After most of the persecuted slaves recanted their faith, the Quraysh declared a trade boycott on Muhammad’s clan; they showed no interest in the handful of women who had married respectable pagan men.
 
Abdullah returned to Mecca in 619,<ref></ref> but Ubaydullah remained in Abyssinia until his death in 627.<ref></ref>
 
From mid-620 Muhammad urged the Muslims to emigrate to Medina.<ref></ref> Zaynab’s brother Abdullah was one of the first to heed this call, probably in early 621. By this time Zaynab was a widow, although there is no information about how or when her husband had died. She was among those who accompanied Abdullah to Medina.<ref>Tabari 39:180.</ref>
 
Although it was a large party of over twenty people, they appear to have left in something of a hurry, for Abdullah was one of only three emigrants who did not liquidise his assets before departing from Mecca.<ref></ref> He locked up the house, leaving citizens who passed it to sigh over “its doors blowing to and fro, empty of inhabitants” and pontificate that, “''Every house however long its prosperity lasts will one day be overtaken by misfortune and trouble.'' The house of the Jahsh clan has become tenantless.” Abu Jahl said, “Nobody will weep over that. This is the work of this man’s nephew [Muhammad]. He has divided our community, disrupted our affairs, and driven a wedge between us.”"<ref>Guillaume/Ishaq 214-215.</ref> When the Meccans were certain that the Jahsh clan would not return, Abu Sufyan took possession of their house and sold it for his own profit.<ref>Kister (1990).</ref> Abdullah was angry about this,<ref></ref> saying that his family had chosen to ally with Abu Sufyan when they had received plenty of good offers from other Quraysh families.<ref>Kister (1990).</ref> Muhammad, however, told him to be content with the treasures of Paradise.<ref></ref>. Abu Sufyan’s side of the story does not survive, but it is quite likely that he had some sort of legal right over the property and had lent, leased or given it to the Jahshites on the understanding that they were his allies. By abandoning the house in order to ally so openly with Muhammad, who had declared war on Mecca,<ref></ref> Abdullah had snubbed Abu Sufyan’s forty years of friendship and forfeited his protection. It is unlikely that many of the Meccans disputed Abu Sufyan’s right to repossess a house that had probably belonged to him originally.
 
The family settled in Medina. Zaynab probably lived with Abdullah, his wife Fatima bint Abi Hubaysh and their young son Muhammad.<ref>Bewley/Saad 8:173</ref>
 
Muhammad arrived in September 622.<ref></ref> He built the mosque;<ref></ref> he debated with the Jews;<ref></ref> and he raided the merchant-caravans of the Meccans, an enterprise in which Abdullah was quite active.<ref></ref>


===Second Marriage===
===Second Marriage===


====Zayd's Background====
At some stage, it is said, Zaynab proposed herself to Muhammad as a wife and offered not to take any dower.<ref>It is Ibn Hisham (note 918) who qualifies this story with the term “it is said.” In the light of what follows, however, it seems highly likely that the story is true.</ref> Muhammad declined this invitation. Early in 625 he visited Abdullah saying he had a marriage proposal for Zaynab.<ref></ref> Because of the uncertain chronology, it is not clear whether this was the occasion when Zaynab offered herself to Muhammad dower-free or whether this visit occurred later and Zaynab assumed he had changed his mind. Either way, she and her brother thought at first that Muhammad now wanted to marry her.<ref></ref>


"The Prophet having witnessed this, took Zayd out to the ''Hijr'' and said, “O all those who are present, witness that Zayd becomes my son, with mutual rights of inheritance.” When Zayd’s father and paternal uncle saw this, they were satisfied and went away. ... Zayd b Harithah was thus called Zayd b Muhammad until God revealed Islam."<ref>{{Tabari|39|pp. 9-10}}.</ref>
They were displeased to discover that Muhammad was not proposing on his own behalf at all. He did not want to marry Zaynab. He was proposing that she marry his adopted son Zayd.<ref></ref> Further, it was about this time that he married both Hafsa bint Umar<ref></ref> and Zaynab bint Khuzayma.<ref></ref> It was also at this time that he ruled that four was the maximum number of wives.<ref></ref> Zaynab could not have been more thoroughly rejected.


Muhammad encouraged Zayd to marry. Zayd's first wife had been Muhammad's cousin, Durra bint Abi Lahab, whose two brothers were married to Muhammad's two middle daughters. But Muhammad quarrelled with his uncle Abu Lahab about 613, with the result that the three young couples were all divorced. In the meantime, however, Zayd had taken a second wife. This was Baraka, an ex-slave about fifteen years older than himself who had always been plain. She was the mother of his son Usama, born c. 611. For a long time, Baraka was Zayd's only wife, but he married again after his arrival in Medina. His third wife was Humayma bint Sayfi, the widow of a leading man of Medina. At some stage, although the date is uncertain, he also married an Umm Mubashshir, who owned a date-orchard that she tended with her own hands.
====Zayd’s Background====
 
Zayd was born into the Udhra tribe c. 581. <ref>{{Tabari|39|p. 10}} states that he was “ten years younger than Muhammad.” It also states an alternative tradition that he died in September 629 “at the age of fifty-five,” giving him a birthdate of 576. The latter sounds less plausible since Muhammad adopted him as a son.</ref> He was kidnapped by slave-traders as a small child and eventually came into the possession of Khadijah. She gave him to Muhammad as a wedding present in 595. Zayd wrote a poem about his circumstances and sent it to his original family. His father and uncle came looking for him in Mecca and offered to pay any price to redeem him. But Zayd preferred to remain with Muhammad. Muhammad then took Zayd out to the ''Hijr'' and said, “O all those who are present, witness that Zayd becomes my son, with mutual rights of inheritance.” When Zayd’s father and uncle saw this, they were satisfied and went away.”<ref>{{Tabari|39|pp. 9-10}}.</ref>
 
In the twenty years since then, Zayd had been constantly at Muhammad’s side. He is described as “a short, flat-nosed man, of a very dark brown skin” and “one of the famous archers among the Prophet’s Companions”.<ref>{{Tabari|39|p. 10}}.</ref> He was the first adult male to become a Muslim.


So Zayd had at least two wives, and probably three, when Muhammad decided that he should also marry Zaynab.
Muhammad had a habit of arranging marriages for Zayd. Before Islam Muhammad wanted to ally with his uncle, Abu Lahab ibn Abdulmuttalib. He married two of his daughters to Abu Lahab’s sons, while Abu Lahab’s daughter Durrah married Zayd. In late 610 or 611 Zayd took as a second wife Muhammad’s freedwoman Baraka.<ref>Bewley/Saad 8:157.</ref> They had a son, Usama, in 612.<ref>Usama was “twenty years old when the Prophet died,” ({{Tabari|39|pp. 65, 99}}) setting his earliest possible birth-date at February 612. He was old enough to fight at the Trench (REF), so his latest possible birth-date was August 612.</ref> Baraka must have been fifteen years older than Zayd<ref>In 577 she was old enough to take care of the newly orphaned six-year-old Muhammad (REF). Although she is described as his “nurse” ({{Tabari|39|p. 65}}) she may have been only four or five years older than her charge, as she was still young enough to bear a son in 612 and to live on until about 645 (Bewley/Saad 8:159).</ref> and she is said to have been ugly.<ref></ref> After 613 Muhammad quarrelled with his uncle,<ref></ref> so Abu Lahab instructed his sons to divorce Muhammad’s daughters, and Zayd divorced Durrah.<ref></ref>
 
In 614 Baraka delivered a message to Muhammad under difficult circumstances,<ref></ref> and he commended her with the words, “The man who wants to marry a woman of Paradise should marry Baraka!”<ref>Bewley/Saad 8:157.</ref> Since Zayd and Baraka were already married at this point, the accolade was not recommending Baraka as a future wife but rather had the force of reminding Zayd of his good fortune. In pointed contrast to Durrah bint Abi Lahab, the older, plainer and lower-born Baraka had shown herself a true Muslim.
 
Although Muhammad was fond of Baraka, whom he addressed as “Mother,”<ref>Bewley/Saad 157.</ref> he seems to have believed that Zayd could do better. In 621 he claimed to have miraculously visited Paradise.<ref>Guillaume/Ishaq 184-187.</ref> Among the marvels that he reported seeing there was “a damsel with dark red lips. I asked her to whom she belonged, for she pleased me much when I saw her, and she told me ‘Zayd ibn Haritha.’” So he gave Zayd the “good news” about her.<ref>Guillaume/Ishaq 186.</ref> After the ''Hijra'' Zayd married a Medinan widow named Humayma bint Sayfi.<ref>Bewley/Saad 264. She is almost certainly the same person as the “Umm Mubashshir” on p. 295.</ref> Her first husband had been a “chief and senior” in the Khazraj tribe,<ref>Guillaume/Ishaq 202.</ref> and she owned a date-orchard.<ref>Bewley/Saad 8:295.</ref>
 
So Zayd already had two wives, not counting his divorced wife and his future heavenly bride, when Muhammad decided that he should also marry Zaynab.


====Circumstances of the Marriage====
====Circumstances of the Marriage====


Before and after marrying Zayd, Zaynab lived with her brother, apparently happily.
Muhammad never stated exactly why he wanted Zaynab to marry Zayd, but it is reasonable to assume that it was with Zayd’s full cooperation. It is not mentioned whether anyone had asked Baraka or Umm Mubashshir if they wanted Zaynab as a co-wife. The person who did not co-operate was Zaynab.
Zaynab and her brother Abdullah did not want her to marry Zayd.<ref>{{Quran|33|36}}; {{Tabari|39|pp. 6-10, 180}}; ''Tafsir Al-Jalalayn''; {{Muslim|2|2347}}; {{Muslim|2|3330}}; {{Muslim|2|3332}}; {{Muslim|2|3494}}; {{Bukhari||3|249}}; {{Bukhari||3|829}}; {{Bukhari||4|6883}}.</ref>
 
The reason Zaynab gave for refusing the proposal was “because I am a widow of Quraysh.”<ref>{{Tabari|39|p. 180}}; Bewley/Saad 8:72.</ref> This probably meant that she considered herself too highborn to marry a former slave. Perhaps this reflects the insecurity of Zaynab’s ''nouveau riche'' origins – she was an Umayyad and yet not an Umayyad. But even if she was not fully Umayyad, her mother and first husband had still been fully Quraysh, while Zayd was not even Meccan.<ref>The Quraysh were the “nobility” of Mecca, but other tribes lived there too. The wealthy Hilal might be considered the equivalent of the “bourgeoisie”, while the Khuza’a were merely respectable. Residents from other tribes tended to be poor; they protected themselves by becoming the vassals of the important people. Lowest in the social pyramid was the slave class.</ref> The Meccans could be snobbish about “foreigners”, even if they were third-generation immigrants like Zaynab.<ref></ref> If Zaynab married a newcomer like Zayd, there would be a permanent spotlight on her own foreign origins.
 
Zaynab did not mention Zayd’s physical appearance, but it is possible that she had further objections in that direction. First, he was ugly,<ref></ref> and she might have felt a simple physical repulsion. Second, although he traced his ancestry to an Arab tribe,<ref></ref> this might well have been by adoption rather than biology, for his “flat nose” and “very dark skin”<ref></ref> suggest that his genes were from Africa. The Arabs could be very racist about this.<ref></ref> Although Zayd had been born a freeman among the Udhra, it is quite possible that his parents or grandparents had originally been their slaves.
 
While it was does not reflect well on Zaynab that she would reject a suitor for such shallow reasons, this does not alter the principle that she had the right to say no. If she did not wish to marry Zayd, she should not have needed to justify her reason. Finally, it must be stressed that Zaynab was being asked to accept the position of third wife. Added to the other social humiliations of the proposed union, this made the offer close to insulting. There were still plenty of bachelors in the emigrant community,<ref></ref> and all her siblings were at that date in monogamous marriages.<ref></ref>
 
Abdullah supported his sister’s refusal.<ref>Q33:36; Tabari 39: 6-10, 180; ''Tafsir Al-Jalalayn''.</ref><ref>{{Quran|33|36}}; {{Tabari|39|pp. 6-10, 180}}; ''Tafsir Al-Jalalayn''; {{Muslim|2|2347}}; {{Muslim|2|3330}}; {{Muslim|2|3332}}; {{Muslim|2|3494}}; {{Bukhari|1|3|249}}; {{Bukhari|1|3|829}}; {{Bukhari|1|4|6883}}.</ref>


Islam teaches that a woman should not be forced into marriage.<ref>{{Bukhari||62|67}}; {{Bukhari||86|98}}.</ref>
The matter might have ended there, for Muhammad had always claimed that a woman should not be forced into marriage.<ref>{{Bukhari||62|67}}; {{Bukhari||86|98}}.</ref> But for some reason he was determined that this marriage should take place. He announced a revelation from Allah: “''It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whosoever disobeys Allah and His Messenger has gone astray into manifest error.''”<ref>{{Quran|33|36}}.</ref> “This was revealed regarding Abdullah ibn Jahsh and his sister Zaynab, whose hand the Prophet had asked for in marriage, but meaning on behalf of Zayd ibn Haritha. They were loathe to this when they found out, for they had thought that the Prophet wanted to marry her himself. But afterwards they consented because of the verse. Thus the Prophet gave her in marriage to Zayd.”<ref>Al-Jalalayn, ''Tafsir'' on Q33:36-38.</ref> In other words, in the eternally existing uncreated Qur’an in heaven, Zaynab’s duty to marry Zayd was mentioned.


Zaynab was “a perfect-looking woman,” small,<ref>Bewley/Saad 8:77.</ref> fair-skinned and shapely.<ref>Qurtubi’s Commentary on Q33:37</ref> However, the imaginative description of her “fine black hair, covering half her body,”<ref>Haykal, M. H. (1933). ''The Life of Muhammad''. Translated by al-Faruqi, I. R. A. (1993), p. 217. Plainfield, U.S.A.: American Trust Publications. Haykal is not ratifying this description but quoting it as an example of the “glowing vindictiveness” of the “Orientalists and missionaries”. However, he does not name the “Orientalist” or cite his source, so it is not clear who first described Zaynab in this manner. For the record, Haykal also refers to an alleged description of how “every curve of her body was full of desire and passion.”</ref> while not implausible, does not seem to be based on early sources.
The fortunes of the Jahsh family were changed at the Battle of Uhud on 22 March 625. The Meccans attacked Medina in revenge for the Muslim aggression at Badr twelve months earlier. Muhammad suffered the worst defeat of his career when he was routed and his army was decimated.<ref></ref> Seventy Muslims were killed but 66 of them were new converts from Medina,<ref></ref> so Muhammad was at risk of losing the sympathies of his hosts. Zaynab’s sister Hamna was serving as a battle-auxiliary and was told that, of the four Meccan casualties, one was her uncle Hamza, whose corpse had been nastily mutilated. She calmly replied, “From Allah we come and to him we return.” Then she was told that her brother Abdullah had also been killed<ref>Guillaume/Ibn Ishaq 607. The exact date of Zaynab’s marriage to Zayd is not recorded.</ref> and mutlated. Hamna repeated, “From Allah we come and to him we return.” Then she was told that her husband Musab had been slain. At this point she burst into tears and could not say any more than, “What will become of his children?”<ref></ref>


Zaynab said she didn’t want to marry Zayd “because I am the widow of the Quraysh.”<ref>{{Tabari|39|p. 180}}.</ref> She probably meant that, as an ex-slave, he was not good enough for her aristocratic aspirations. Zayd already had two wives, one of whom had borne him a son, so Zaynab was forced to accept the position of third wife.  
A few days later, Zaynab received a visit from Hind’s daughter Zaynab, who would have been about nine years old.<ref>{{Abudawud|2|2292}}.</ref><ref>The hadith does not state which one of Zaynab’s brothers had just died. However, it cannot have been Abu Ahmed, who outlived her; and it is unlikely that she was much distressed by the death of Ubaydullah, whom the family had disowned had whom, by the time of his death, she had not seen for twelve years. So it probably refers to the death of Abdullah at Uhud.</ref> It is not surprising that Zaynab was on visiting terms with Hind and her daughter, for Zaynab’s aunt had been Hind’s stepmother;<ref></ref> they would have been acquainted all their lives, even before they both counted among the earliest converts to Islam. The prohibition on displays of grief<ref></ref> must have been hard for bereaved mothers, sisters and daughters. The death of Abdullah was significant for Zaynab because she lost her chief protector.


Nobody asked Baraka or Umm Mubashshir if they wanted Zaynab as a co-wife.
Hamnah had barely completed her ''idda'' before she was remarried to a kinsman of Abu Bakr, Talhah ibn Ubaydullah, a thirty-year-old bachelor. Although he later became a polygamist, Hamnah was his only wife for several years. Hamza’s widow also found a new husband, but Abdullah’s widow never remarried; she had a bleeding disorder that raised doubts about her ritual cleanness. Although the exact sequence of events is unclear, it was at about this time that Zaynab agreed to marry Zayd. The death of Abdullah<ref>Guillaume/Ibn Ishaq 607. The exact date of Zaynab’s marriage to Zayd is not recorded.</ref> might have been the real reason that Zaynab eventually became persuadable.  


“It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whosoever disobeys Allah and His Messenger has gone astray into manifest error. When you said to him whom Allah had blessed and you had favoured, ‘Keep your wife to yourself, and fear Allah,’ and you were concealing within yourself what Allah should reveal, fearing other men; and Allah has better right for you to fear him. So when Zayd had accomplished what he would of her, then We gave her in marriage to you, so that there should not be any fault in the believers, touching the wives of their adopted sons, when they have accomplished what they would of them; and Allah’s commandment must be performed. There is no fault in the prophet, touching what Allah had ordained for him.”<ref>{{Quran-range|33|36-38}}.</ref> "This was revealed regarding Abdullah b Jahsh and his sister Zaynab, whose hand the Prophet had asked for in marriage, but meaning on behalf of Zayd b Haritha. They were loathe to this when they found out, for they had thought that the Prophet wanted to marry her himself. But afterwards they consented because of the verse. Thus the Prophet gave her in marriage to Zayd."<ref>Al-Jalalayn, ''Tafsir'' on Q33:36-38.</ref>
Zaynab submitted to the spiritual blackmail and married Zayd.<ref>Ibn Hisham note 918; Al-Jalalayn, ''Tafsir''.</ref>


In other words, in the eternally existing uncreated Qur’an in heaven, Zaynab’s duty to marry Zayd was mentioned.
====Reasons for the Marriage====


{{Quote|'''CITATION MISSING'''.|Zaynab bint Jahsh came from one of the noblest families of the Quraysh, and everyone expected her to eventually marry a man with the same high social status. The Prophet Muhammad had watched both Zayd and Zaynab grow up, and thought they would make a good couple, and that their marriage would demonstrate that it was not who their ancestors were, but rather their standing in the sight of Allah, that mattered. When the Prophet asked for her hand on behalf of Zayd, Zaynab had her family were shocked at the idea of her marrying a man who in their eyes was only a freed slave. Moreover, Zaynab had wanted to marry the Prophet himself and in fact he had already been asked by her family whether or not he would like to marry her. At first both she and her brother refused, but then [Q33:36] was revealed ... When Zayd, who had also had misgivings about the proposed match, and Zaynab realized that there was no difference between what the Prophet wanted and what Allah wanted, they both agreed to the marriage, the Prophet providing a handsome dowry for Zaynab on Zayd’s behalf. The marriage, however, was not a success. Although both Zaynab and Zayd were the best of people, who loved Allah and His Messenger, they were very different and in the end they could not overcome their incompatibility. Zayd asked the Prophet’s permission to divorce Zaynab more than once, and although he was counselled to hold onto his wife and to fear Allah, in the end the divorce took place. The Prophet then was ordered by Allah to marry Zaynab bint Jahsh, while he did in 5 AH, when he was 58 years old, and she was 35 years old. In doing so, he demonstrated beyond doubt that in Islam an adopted son is not regarded in the same light as a natural son, and that although a father may never marry a woman whom his natural son has married and then divorced, the father of an adopted son is permitted to marry a woman who was once, but is no longer, married to that adopted son. Furthermore, by marrying Zaynab, the Prophet also confirmed that it is permissible for cousins to marry, and , at the same time, Zaynab was given her heart’s desire to be married to the Best of Creation.}}
It is often proposed that Muhammad arranged the marriage of Zayd and Zaynab to show that “class distinctions are abolished in Islam.” Typical comments are: “The Prophet Muhammad had watched both Zayd and Zaynab grow up, and thought they would make a good couple, and that their marriage would demonstrate that it was not who their ancestors were, but rather their standing in the sight of Allah, that mattered.”<ref></ref>


Abdullah was killed at the Battle of Uhud on 22 March 625.<ref>Guillaume/Ibn Ishaq 607.</ref> This may be the real reason that Zaynab agreed to marry Zayd, i.e., Abdullah had been both her material and her psychological protector, and without his support, she gave in to the pressure. However, the exact date of her marriage to Zayd is not recorded.
There is little evidence, however, that Muhammad really thought that way. He certainly did not say so at the time; the only reason he gave Zaynab was, “I want you to marry him.”<ref></ref> If Muhammad really had wanted to promote marriage across the social divide, it would have made more sense to support a naturally occurring example, i.e., to praise two people from different backgrounds who wanted to marry each other despite the disapproval of the wealthier family or favoured race. But he did not; rather, he taught that a woman needed her guardian’s consent for a marriage to be valid.<ref></ref> Since families in seventh-century Arabia (as in most other cultures throughout history) usually arranged marriages to maximise economic advantage to both families, the practical result was that most people married someone of a similar social background. Muhammad’s open admission that money and social connections were two of the main reasons why anyone would marry<ref>The other two reasons were physical attraction and good character. He did concede that character was the best motive of the four, although there is no evidence that he selected any of his own wives primarily for that reason.</ref> By pressuring Zaynab into marrying a man whom she did not want, Muhammad was setting up an unhappy marriage. If he was demonstrating anything at all about social differences, it was therefore the opposite point – that marriage across the social divide is ''not'' a good idea.


Zaynab of Jahsh had a brother who died before her.<ref>{{Abudawud|2|2292}}.</ref> This cannot be Abu Ahmed, who outlived her; but it is unlikely that she made any fuss over Ubaydullah, who had been disowned as an apostate, and whom by the time of his death she had not seen for twelve years. So it probably refers to the death of Abdullah at Uhud.
There were no obvious political or economic reasons why Zayd and Zaynab needed to marry. Zayd was presumably living off his second wife’s date-orchard, while Zaynab supported herself through her leather-crafts. They were already on the same side of every political situation – both strong supporters of Muhammad – and a closer alliance between them would not in any way promote a stronger loyalty to Muhammad. While we do not really know why Muhammad was so insistent about this marriage, we can only guess that he did it to please Zayd. Again, while we do not know why Zayd wanted to marry someone with whom – as time would show – he had little in common, Zaynab was “a perfect-looking woman,” small,<ref>Bewley/Saad 8:77.</ref> fair-skinned and shapely.<ref>Qurtubi’s Commentary on Q33:37</ref> However, the imaginative description of her “fine black hair, covering half her body,”<ref>Haykal, M. H. (1933). ''The Life of Muhammad''. Translated by al-Faruqi, I. R. A. (1993), p. 217. Plainfield, U.S.A.: American Trust Publications. Haykal is not ratifying this description but quoting it as an example of the “glowing vindictiveness” of the “Orientalists and missionaries”. However, he does not name the “Orientalist” or cite his source, so it is not clear who first described Zaynab in this manner. For the record, Haykal also refers to an alleged description of how “every curve of her body was full of desire and passion.”</ref> while not implausible, does not seem to be based on early sources.


====The Wedding====
====The Wedding====


Zaynab married Zayd.<ref>Ibn Hisham note 918.</ref>
Zaynab married Zayd.<ref>Ibn Hisham note 918.</ref> Muhammad paid the dower.<ref></ref>


"But you had hidden in your heart what God was to disclose, He was to manifest of your love for her and of that should Zayd part with her you would marry her, and you feared people, would say, ‘He has married his son’s wife!’, though God is worthier that you should fear Him, in all things, so take her in marriage and do not be concerned with what people say."<ref>Al-Jalalayn, ''Tafsir''.</ref>
All was quiet for a couple of years.


===Third Marriage===
===Third Marriage===


====Circumstances of the Marriage====
====Circumstances of the Divorce====
 
Around November 626 Muhammad came to visit Zayd. A gust of wind blew aside the hairskin curtain that served as his front door, giving Muhammad a full view of Zaynab dressed only in her shift.<ref>Majlisi, in ''Hayat al-Qulub'', states that she was “in the bath.” This detail must be taken with caution, as Majlisi was writing 1100 years after the event and the English translation does not cite his source. However, most of Majlisi’s anecdotes can be traced to authentic early sources. Zaynab might well have been wearing her shift in the bath.</ref> She hastily pulled on an over-gown, advising Muhammad that Zayd was not at home but he was welcome to visit. Muhammad stood still, staring at Zaynab’s movements, and repeating to himself, “Praise be to Allah, who turns around hearts!”<ref>{{Tabari|39|p. 181}}.</ref> By the time Zaynab was properly dressed, Muhammad had departed – completely and permanently obsessed with her.
 
"In this year the Messenger married Zaynab b Jahsh. Allah’s Messenger came to the house of Zayd b Muhammad. Perhaps the Messenger missed him at that moment. Zaynab, Zayd’s wife, rose to meet him. Because she was dressed only in a shift, the Holy Prophet turned away from her. She said: “He is not here. Come in, you are as dear to me as my father and mother!” Muhammad refused to enter. Zaynab had dressed in haste when she heard that the Prophet was at her door. She jumped up eagerly and excited the admiration of Allah’s Messenger, so that he turned away murmuring something that could scarcely be understood. However, he did say overtly, “Glory be to Allah Almighty, who causes hearts to turn!”<ref>{{Tabari|8|pp. 1-2}}.</ref>
 
When Zayd came home, his wife told him that the Messenger of God had come to his house. Zayd said, “Why didn’t you ask him to come in?” She replied, “I asked him, but he refused.” “Did you hear him say anything?” he asked. She replied, “As he turned away, I heard him say: ‘Glory be to God the Almighty! Glory be to God, who causes hearts to turn!’” So Zayd went to Muhammad. “Prophet, I have heard that you came to my house. Why didn’t you go in? Perhaps Zaynab has excited your admiration, so I will leave her.”<ref>{{Tabari|8|p. 3}}.</ref>
 
Zayd offered to divorce Zaynab so that Muhammad could marry her. Muhammad discouraged this.<ref>{{Bukhari||93|516}}; {{Tabari|39|p. 181}}.</ref> “Anas narrated. Zayd ibn Haritha came to the Prophet complaining about his wife. The Prophet kept on saying (to him), ‘Fear Allah and keep your wife.’” <ref>{{Bukhari|9|93|516}}.</ref>
 
His secret desire for his daughter-in-law is mentioned in the Qur’an: “"Behold! Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou thy wife, and fear Allah.’ But thou didst hide in thy heart what Allah was about to reveal. He was to reveal thy love for her and that, should Zayd part with her, thou wouldst marry her, and thou fearedst that people would say, ‘He has married his son’s wife!’ But it is more fitting that thou shouldst fear Allah. Then when Zayd had finished with her, after the necessities, We joined her in marriage to thee: in order that there might be no difficulty to the Believers in marriage with the wives of their adopted sons, when the latter have dissolved with the necessities with them. And Allah’s command must be fulfilled.”<ref>{{Quran|33|37}}; {{Bukhari||60|310}}; Al-Jalalayn, ''Tafsir''.</ref> Thabit confirmed that this verse “was revealed in connection with Zaynab and Zayd ibn Haritha.”<ref>{{Bukhari|9|93|516}}.</ref> Aisha said, “If Allah’s Apostle were to conceal anything [of the Quran] he would have concealed this Verse.” <ref>{{Bukhari|9|93|516}}.</ref>
 
“When the exalted Allah said, “Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah” this was said by Allah as chastisement to His prophet. For when He said, “one who had received the grace of Allah and thy favour” this was in reference to Zayd son of Haritha who had been set free by the apostle of Allah – prayers and peace be upon him.” When the Exalted Allah said, “Retain thou (in wedlock) thy wife, and fear Allah” this was concerning Zaynab the daughter of Jahsh whom the Prophet had seen in her robes and was enamoured by her. Thus when Allah saw what was stirring in His prophet’s soul, he placed hatred in the heart of Zayd towards Zaynab, that he might depart from her. When Zayd mentioned his intention to separate from Zaynab to the prophet, the prophet told him, “Retain thou thy wife” even though the Prophet desired that they separate so that he could marry her..."<ref>Al-Tabari's ''Tafsir'' on Q33:37.</ref>
 
{{Quote|Qurtubi’s Commentary on Q33:37.|When Allah said, “Thou didst hide in thy heart that which Allah was about to make manifest,” means that the prophet hid in his heart his desire for Zayd to depart from Zaynab so that he may marry her, and Allah will reveal what you are concealing in your heart concerning this. The Almighty said, “Thou didst fear the people, but it is more fitting that thou shouldst fear Allah,” because Allah was telling the prophet who feared people might say, “He ordered a man to divorce his wife so that he himself may marry her after she is divorced,” and Allah aught to be feared more than people. Narrated by Yunis, narrated by Ibn Wahab, narrated by Ibn Zayd who said, “The prophet had married Zayd son of Haritha to his cousin Zaynab bint Jahsh. One day the prophet went seeking Zayd in his house, whose door had a curtain made of hair. The wind blew the curtain and the prophet '''saw Zaynab in her room unclothed''' and '''he admired her in his heart'''. When Zaynab realized that the prophet desired her '''she began to hate Zayd'''. Zayd then came to the prophet and said, “O apostle of Allah, I wish to separate from my spouse.” The prophet responded, “Why? Has anything evil come from her?” Zayd responded, “No, by Allah! I haven’t seen anything evil from her only good.” The prophet said, “Hold unto your wife and fear Allah.” That is what Allah said in the Quran, “Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest.” For the prophet was concealing the fact that '''he would marry Zaynab when Zayd had divorced her'''.}}
 
Zaynab became aloof and haughty to Zayd, making remarks about his lowly birth and ugly face and shutting him out of the bedroom.<ref>{{Tabari|8|p. 2}}; Qurtubi's ''Tafsir'' on Q33:37-38.</ref> This spiteful behaviour has to be seen in its context. Zayd had selfishly insisted on marrying Zaynab even after he knew full well that she did not want him. In this set-up, Zaynab’s only realistic chance of reclaiming her rights was the passive-aggressive route. Her strategy worked. Zayd gave in and divorced her.<ref>Bukhari 93:516; Tabari 39:181.</ref>


Muhammad came to visit Zayd. A gust of wind blew aside the hairskin curtain that served as his front door, giving Muhammad a full view of Zaynab dressed only in her shift. She pulled on an over-gown, advising Muhammad that Zayd was not at home but he was welcome to visit. Muhammad stood still, staring at Zaynab's movements, and repeating to himself, “Praise be to Allah, who turns around hearts!”<ref>Tabari 39:181.</ref>
{{Quote|'''CITATION MISSING'''|Muqatil narrated that the prophet married Zaynab daughter of Jahsh to Zayd and she stayed with him for a while. Then one day the prophet came seeking Zayd but he saw Zaynab standing; she was white-skinned with a beautiful figure and one of the most perfect women in Quraysh. So he desired her and said, “Wondrous is Allah who changes the heart.” When Zaynab heard the prophet’s exaltation of her, she relayed it to Zayd who then understood (what he had to do). Zayd said to the prophet, “O prophet of Allah, allow me to divorce her, for she has become arrogant; seeing herself superior to me and she insults me with her tongue.” The prophet replied, “Hold onto your wife and fear Allah.” It was said that Allah had sent a wind which lifted the curtain to reveal Zaynab in her room. When the prophet saw her, he desired her, and '''it delighted Zaynab to be desired by the prophet'''. When Zayd returned home, she informed him of what had happened and Zayd was thus determined to divorce her.}}


"In this year the Messenger married Zaynab b Jahsh. Allah’s Messenger came to the house of Zayd b Muhammad. Perhaps the Messenger missed him at that moment. Zaynab, Zayd’s wife, rose to meet him. Because she was dressed only in a shift, the Holy Prophet turned away from her. She said: “He is not here. Come in, you are as dear to me as my father and mother!” Muhammad refused to enter. Zaynab had dressed in haste when she heard that the Prophet was at her door. She jumped up eagerly and excited the admiration of Allah’s Messenger, so that he turned away murmuring something that could scarcely be understood. However, he did say overtly, “Glory be to Allah Almighty, who causes hearts to turn!”<ref>{{Tabari|8|p. 1}}.</ref> When Zayd came home, his wife told him that the Messenger of God had come to his house. Zayd said, “Why didn’t you ask him to come in?” She replied, “I asked him, but he refused.” “Did you hear him say anything?” he asked. She replied, “As he turned away, I heard him say: ‘Glory be to God the Almighty! Glory be to God, who causes hearts to turn!’” So Zayd went to Muhammad. “Prophet, I have heard that you came to my house. Why didn’t you go in? Perhaps Zaynab has excited your admiration, so I will leave her.”<ref>{{Tabari|8|p. 3}}.</ref> Zayd left her, and she became free. While the Messenger of Allah was talking with Ayesha, a fainting overcame him. When he was released from it, he smiled and said, “Who will go to Zaynab to tell her the good news? Allah has married her to me.” Then the Holy Prophet recited [Qur’an 33] to the end of the passage. Ayesha said, “I became very uneasy because of what we heard about her beauty and another thing, the loftiest of matters – what Allah had done for her by personally giving her to him in marriage. I said that she would boast of it over us.”<ref>{{Tabari|8|p. 3}}.</ref>
Zayd divorced Zaynab.<ref>{{Bukhari|9|93|516}}; {{Tabari|39|p. 181}}.</ref>


His secret desire for his daughter-in-law is mentioned in the Qur’an: “Thou didst hide in thy mind what Allah was about to reveal.”<ref>Q33:37; Bukhari 60:310.</ref> Ayesha said it was proof of Muhammad’s honesty that he did not delete this embarrassing verse from the Qur’an altogether.<ref>Bukhari 93:516.</ref>
====Circumstances of the Marriage====
“Zayd left her, and she became free. While the Messenger of Allah was talking with Aisha, a fainting overcame him. When he was released from it, he smiled and said, “Who will go to Zaynab to tell her the good news? Allah has married her to me.” Then the Holy Prophet recited [Qur’an 33] to the end of the passage. Ayesha said, “I became very uneasy because of what we heard about her beauty and another thing, the loftiest of matters – what Allah had done for her by personally giving her to him in marriage. I said that she would boast of it over us.””<ref>{{Tabari|8|p. 3}}.</ref>


"Behold! Thou didst say to one who had received the grace of Allah and thy favour: “Retain thou thy wife, and fear Allah.” But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zayd had dissolved with her, with the necessities, We joined her in marriage to thee: in order that there may be no difficulty to the Believers in marriage with the wives of their adopted sons, when the latter have dissolved with the necessities with them. And Allah’s command must be fulfilled.<ref>{{Quran|33|37}}.</ref>
====Difficulties with the Marriage====


Zayd offered to divorce Zaynab so that Muhammad could marry her. Muhammad discouraged this.<ref>Bukhari 93:516; Tabari 39:181.</ref>
There were still two further obstacles before Zaynab could marry Muhammad. One was that he already had four wives and he had insisted that four was the maximum.<ref></ref> When men with more than four wives became Muslims, Muhammad made them divorce the extras, although they were allowed to choose which four they would keep. "Al-Harith b Qays al-Asadi recalled: “I embraced Islam while I had eight wives. So I mentioned it to Mohammed, who said: “Select four of them.”"<ref>{{Abudawud|12|2233}}.</ref> "When Ghaylan b Salama al-Thaqafi and his ten wives all accepted Islam, Mohammed told him to keep four and divorce the rest."<ref>Al-Tirmidhi 945.</ref>
Having pledged not to abandon the faithful Sawda,<ref></ref> Muhammad produced a new revelation from Allah that allowed him to marry as many women as he liked.<ref>Q33:50.</ref>


"Anas reported. Zayd b Haritha came to the Prophet complaining about his wife. The Prophet kept on saying (to him), “Be afraid of Allah and keep your wife.” Ayesha said, “If Allah’s Apostle were to conceal anything [of the Quran] he would have concealed this Verse.” Zaynab 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 by Allah from over seven Heavens.” And Thabit recited, “The Verse: ‘But (O Muhammad) you did hide in your heart that which Allah was about to make manifest, you did fear the people,’ [Q33.37] was revealed in connection with Zaynab and Zayd b Haritha.”<ref>{{Bukhari||93|516}}.</ref>  
The second problem was that Zaynab was Muhammad’s daughter-in-law, and the Arabs considered a daughter-in-law almost as taboo as a biological daughter. So Allah had to send down another revelation that abolished adoption, therefore ruling that Zayd had never been his son and Zaynab had never been his daughter-in-law.<ref>{{Quran|33|37}}; {{Tabari|9|p. 134}}.</ref>
“Nor has He made your adopted sons your real sons in fact” was revealed concerning Zayd bin Haritha, the freed servant of the Prophet. The Prophet had adopted him before prophethood, and he was known as Zayd bin Muhammad. Allah wanted to put an end to this naming and attribution ... This is a command which abrogates the state of affairs that existed at the beginning of Islam, when it was permitted to call adopted sons after the man who adopted them. Then Allah commanded that they should be given back the names of their real fathers, and states that this was more fair and just.<ref>Ibn Kathir, ''Tafsir''.</ref>
Muslims have not adopted children since that day. Muslim couples can still foster children as an act of charity, but these children still have limited inheritance rights under Islam compared with biological relatives.


"Narrated Anas. Zayd bin Haritha came to the Prophet complaining about his wife. The Prophet kept on saying (to him), “Be afraid of Allah and keep your wife.” Aisha said, “If Allah’s Apostle were to conceal anything (of the Quran) he would have concealed this Verse.” Zaynab 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.” And Thabit recited, “The Verse:-- ‘But (O Muhammad) you did hide in your heart that which Allah was about to make manifest, you did fear the people,’ (33.37) was revealed in connection with Zaynab and Zayd bin Haritha.”<ref>{{Bukhari|9|93|516}}.</ref>
Later apologists have said that this marriage was necessary to demonstrate that adoption was now abolished. Apparently they assume most Muslims would not believe this if they did not witness a live demonstration. But this was never mentioned at the time as a reason for the marriage.


"Al-Zamakhshari, on the other hand, treats other aspects in his analysis of the story. [Aisha's hadith as above follows.] Muslim writers have added nothing to the list of apologies that al-Zamakhshari (A.D. 1144) and al-Razi (A.D. 1209) presented, as they use the same arguments trying to interpret this story, and even defend it." '''CITATION MISSING'''.<ref></ref>
On the same day Zaynab’s waiting-period ended, Muhammad fell into a prophetic trance, then happily announced to Aisha: “Someone must go to tell Zaynab the good news! Allah from above has just married her to me!” While Aisha was “distressed by both immediate and potential troubles, having heard of Zaynab’s beauty,”<ref>Tabari 39:181.</ref> the divorced and disinherited Zayd was dispatched as messenger. He found Zaynab kneading bread, and her face was so radiant that he could not look at her while he delivered Allah’s message.<ref>Muslim 8:3330.</ref>


Zaynab became aloof and haughty to Zayd, making remarks about his lowly birth and ugly face and shutting him out of the bedroom.<ref>{{Tabari|8|p. 2}}; Qurtubi's ''Tafsir'' on Q33:37-38.</ref>
Anas reported. When the ''iddah'' of Zaynab was over, Allah’s Messenger said to Zayd to make a mention to her about him. Zayd went on until he came to her and she was fermenting her flour. He (Zayd) said: As I saw her I felt in my heart an idea of her greatness so much so that I could not see towards her (simply for the fact) that Allah’s Messenger had made a mention of her. So I turned my back towards her, and I turned upon my heels, and said: Zaynab, Allah’s Messenger has sent (me) with a message to you. She said: I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Qur’an (pertaining to her marriage) was revealed, and Allah’s Messenger came to her without permission…<ref>{{Muslim|8|3330}}.</ref>


"When the exalted Allah said, “Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah” this was said by Allah as chastisement to His prophet. For when He said, “one who had received the grace of Allah and thy favour” this was in reference to Zayd son of Haritha who had been set free by the apostle of Allah – prayers and peace be upon him.
"Kulayni has narrated through correct chains of narrators from Imam Jaafar Sadiq that people asked him about the exegesis of the following verses: “O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her – specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.”"<ref>MAJLISI.</ref>
"When the Exalted Allah said, “Retain thou (in wedlock) thy wife, and fear Allah” this was concerning Zaynab the daughter of Jahsh whom the Prophet had seen in her robes and was enamoured by her. Thus when Allah saw what was stirring in His prophet’s soul, he placed hatred in the heart of Zayd towards Zaynab, that he might depart from her. When Zayd mentioned his intention to separate from Zaynab to the prophet, the prophet told him, “Retain thou thy wife” even though the Prophet desired that they separate so that he could marry her..."<ref>Al-Tabari's ''Tafsir'' on Q33:37.</ref>


{{Quote|Qurtubi’s Commentary|When Allah said, “Thou didst hide in thy heart that which Allah was about to make manifest,” means that the prophet hid in his heart his desire for Zayd to depart from Zaynab so that he may marry her, and Allah will reveal what you are concealing in your heart concerning this. The Almighty said, “Thou didst fear the people, but it is more fitting that thou shouldst fear Allah,” because Allah was telling the prophet who feared people might say, “He ordered a man to divorce his wife so that he himself may marry her after she is divorced,” and Allah aught to be feared more than people. Narrated by Yunis, narrated by Ibn Wahab, narrated by Ibn Zayd who said, “The prophet had married Zayd son of Haritha to his cousin Zaynab bint Jahsh. One day the prophet went seeking Zayd in his house, whose door had a curtain made of hair. The wind blew the curtain and the prophet '''saw Zaynab in her room unclothed''' and '''he admired her in his heart'''. When Zaynab realized that the prophet desired her '''she began to hate Zayd'''. Zayd then came to the prophet and said, “O apostle of Allah, I wish to separate from my spouse.” The prophet responded, “Why? Has anything evil come from her?” Zayd responded, “No, by Allah! I haven’t seen anything evil from her only good.” The prophet said, “Hold unto your wife and fear Allah.” That is what Allah said in the Quran, “Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest.” For the prophet was concealing the fact that '''he would marry Zaynab when Zayd had divorced her'''.}}
====Islamo-Apology for the Marriage====


{{Quote|'''CITATION MISSING'''|Muqatil narrated that the prophet married Zaynab daughter of Jahsh to Zayd and she stayed with him for a while. Then one day the prophet came seeking Zayd but he saw Zaynab standing; she was white-skinned with a beautiful figure and one of the most perfect women in Quraysh. So '''he desired her''' and said, “Wondrous is Allah who changes the heart.” When Zaynab heard the prophet’s exaltation of her, she relayed it to Zayd '''who then understood''' (what he had to do). Zayd said to the prophet, “O prophet of Allah, allow me to divorce her, for she has become arrogant; seeing herself superior to me and she insults me with her tongue.” The prophet replied, “Hold onto your wife and fear Allah.” It was said that Allah had sent a wind which lifted the curtain to reveal Zaynab in her room. When the prophet saw her, he desired her, and '''it delighted Zaynab to be desired by the prophet'''. When Zayd returned home, she informed him of what had happened and Zayd was thus determined to divorce her.}}
Traditional Muslims have no problem with this story. Since Muhammad was the “perfect man,” anything he did must have been by definition an “excellent example”. But it has made Westernised Muslims uncomfortable. They have tried to deny that it happened.


Zayd divorced Zaynab.<ref>{{Bukhari|9|93|516}}; {{Tabari|39|p. 181}}.</ref>
"There only remains Ibn Kathir (A.D. 1373) among the old expositors who rejects the oldest traditions about the incident that took place between Muhammad and Zaynab. He does that without resorting to any modification or justification to his claim. He says, “Ibn Jarir and Ibn Hatim related many stories in this regard which we discard on the grounds of being incorrect.” Ibn Kathir, however, who contests the accuracy of those stories claiming that they are incorrect, finds no fault in citing a late tradition that says: “‘You kept to yourself what God had disclosed’ means that God told you, Muhammad, that Zaynab will be one of your wives and therefore you said to him ‘Hold on to your wife.’""CITATION MISSING.<ref></ref>


{{Quote|CITATION MISSING|Several things point to the lack of truth in this story. First, it is unlikely that the prophet was suddenly struck by Zaynab’s beauty. Zaynab was his cousin. He had known her since childhood. Why would she suddenly appear striking after she was already married to another?
{{Quote|CITATION MISSING|Several things point to the lack of truth in this story. First, it is unlikely that the prophet was suddenly struck by Zaynab’s beauty. Zaynab was his cousin. He had known her since childhood. Why would she suddenly appear striking after she was already married to another?
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''Even if we allow that Mohammed disliked adoption, a “practical demonstration” was hardly necessary. A simple announcement that “adoption is abolished” would have been sufficient to advise the umma that adoption was abolished.''}}
''Even if we allow that Mohammed disliked adoption, a “practical demonstration” was hardly necessary. A simple announcement that “adoption is abolished” would have been sufficient to advise the umma that adoption was abolished.''}}
====Difficulties with the Marriage====
'''Limit of Four Wives'''. When men with more than four wives became Muslims, Muhammad made them divorce the extras, although they were allowed to choose which four they would keep. "Al-Harith b Qays al-Asadi recalled: “I embraced Islam while I had eight wives. So I mentioned it to Mohammed, who said: “Select four of them.”"<ref>{{Abudawud|12|2233}}.</ref> "When Ghaylan b Salama al-Thaqafi and his ten wives all accepted Islam, Mohammed told him to keep four and divorce the rest."<ref>Al-Tirmidhi 945.</ref>
"Kulayni has narrated through correct chains of narrators from Imam Jaafar Sadiq that people asked him about the exegesis of the following verses: “O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her – specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.”"<ref>MAJLISI.</ref>
Zaynab entered the household as Mohammed’s fifth concurrent wife, while other Muslims were only allowed four each. Having pledged not to divorce Sawda, Muhammad produced a new revelation from Allah that allowed him to marry as many women as he liked.<ref>Q33:50.</ref>
'''Incest'''. The Arabs considered a daughter-in-law almost as taboo as a biological daughter. So Allah sent down another revelation that abolished adoption, therefore ruling that Zayd had never been his son and Zaynab had never been his daughter-in-law.<ref>Q33:37, 40; see also Ibn Kathir’s commentary.</ref>
Allah sent another revelation to explain that an adopted son was not a real son and that he approved of Mohammed’s marrying Zaynab.<ref>{{Tabari|9|p. 134}}.</ref> Later apologists have said that this marriage was necessary to demonstrate that adoption was now abolished. Apparently they assume most Muslims would not believe this if they did not witness a live demonstration. But this was never mentioned at the time as a reason for the marriage.
Adoption was permanently abolished from Islam. Adopted children still have limited inheritance rights under Islam compared with biological children.
“Nor has He made your adopted sons your real sons in fact” was revealed concerning Zayd bin Haritha, the freed servant of the Prophet. The Prophet had adopted him before prophethood, and he was known as Zayd bin Muhammad. Allah wanted to put an end to this naming and attribution ... This is a command which abrogates the state of affairs that existed at the beginning of Islam, when it was permitted to call adopted sons after the man who adopted them. Then Allah commanded that they should be given back the names of their real fathers, and states that this was more fair and just.<ref>Ibn Kathir, ''Tafsir''.</ref>


Muhammad Husain Haikal says, “As to Zaynab bint Jahsh, who has been wrapped up by orientalists and missionaries in an imaginary picture of romance and infatuation, true history judges that [Muhammad’s act with] her was one of the glorious deeds of Muhammad. Being the perfect example of faith, he applied to her the Hadith that says, ‘Man’s faith is not made perfect till he loves for his brother what he loves for himself.’ It is enough to destroy the story that it was he who betrothed her to his adopted son, Zayd.” The scholar Haikal does not fail to add that “we could have spared him all these sayings by saying, ‘Let it be true!’ Why would this detract from the greatness, message, and prophethood of Muhammad? The laws that bind [ordinary] people have no power over the luminaries, so how much more the messengers and prophets! Hasn’t Moses seen a dispute between two men; one was from his sect and the other from the enemy’s sect, so he thrust the enemy and killed, committing an unlawful murder? So Moses broke the law, and was not subject to it. Yet this did not detract from his prophethood or message, and did not diminish his greatness. The way Jesus broke the law [of nature] was even greater than Moses, and thus with Muhammad and the rest of the prophets. For his condition is not bordered by a certain limit of power or desire, he rather went beyond the laws of nature by his birth and life!”
Muhammad Husain Haikal says, “As to Zaynab bint Jahsh, who has been wrapped up by orientalists and missionaries in an imaginary picture of romance and infatuation, true history judges that [Muhammad’s act with] her was one of the glorious deeds of Muhammad. Being the perfect example of faith, he applied to her the Hadith that says, ‘Man’s faith is not made perfect till he loves for his brother what he loves for himself.’ It is enough to destroy the story that it was he who betrothed her to his adopted son, Zayd.” The scholar Haikal does not fail to add that “we could have spared him all these sayings by saying, ‘Let it be true!’ Why would this detract from the greatness, message, and prophethood of Muhammad? The laws that bind [ordinary] people have no power over the luminaries, so how much more the messengers and prophets! Hasn’t Moses seen a dispute between two men; one was from his sect and the other from the enemy’s sect, so he thrust the enemy and killed, committing an unlawful murder? So Moses broke the law, and was not subject to it. Yet this did not detract from his prophethood or message, and did not diminish his greatness. The way Jesus broke the law [of nature] was even greater than Moses, and thus with Muhammad and the rest of the prophets. For his condition is not bordered by a certain limit of power or desire, he rather went beyond the laws of nature by his birth and life!”
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====Reasons for Third Marriage====
====Reasons for Third Marriage====


'''Divine Mandate'''. On the same day Zaynab’s waiting-period ended, Muhammad fell into a prophetic trance, then announced to Ayesha: “Someone must go to tell Zaynab the good news! Allah from above has just married her to me!” Ayesha was “distressed by both immediate and potential troubles, having heard of Zaynab’s beauty.”<ref>Tabari 39:181.</ref>
'''Divine Mandate'''. The traditional view is that Allah commanded Muhammad to marry Zaynab. There was no need to seek a reason. It was Allah’s will.
 
Zayd was dispatched as messenger. He found Zaynab kneading bread, and her face was so radiant that he could not look at her while he delivered Allah’s message.<ref>Muslim 8:3330.</ref>
 
Anas reported. When the ''iddah'' of Zaynab was over, Allah’s Messenger said to Zayd to make a mention to her about him. Zayd went on until he came to her and she was fermenting her flour. He (Zayd) said: As I saw her I felt in my heart an idea of her greatness so much so that I could not see towards her (simply for the fact) that Allah’s Messenger had made a mention of her. So I turned my back towards her, and I turned upon my heels, and said: Zaynab, Allah’s Messenger has sent (me) with a message to you. She said: I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Qur’an (pertaining to her marriage) was revealed, and Allah’s Messenger came to her without permission…<ref>{{Muslim|8|3330}}.</ref>
 
The Qur’an refers to her story: “So when Zayd had done as he wished in divorcing her, We married her to you.”<ref>Ibn Hisham note 918; Bukhari 93:516; Muslim 1:338 f 358.</ref>
 
There was social criticism.<ref>Tabari 39:9</ref>
 
"The prophet gave to [Zayd] in marriage Zaynab bint Jahsh ibn Riyab al-Asadiyyah, whose mother was Umaymah bint Abdulmuttalib ibn Hashim. Zayd later divorced her, and the Prophet married her. The ''Munafiqun'' made this a topic of their conversation and reviled the Prophet, saying, “Muhammad prohibits [marriage] with wives of one’s own son, but he married the wife of his son Zayd.” As a result of this God revealed the following verse: “Muhammad is not the father of any of your men, nay, he is the messenger of God and the seal of the prophets ...”, etc. God also revealed this verse, “Call them by their fathers’ names,” so from that day onward [Zayd] was called Zayd ibn Harithah, and [other] adopted sons were named after their [real] fathers."<ref>{{Tabari|39|pp. 180-181}}.</ref>


'''Need to Abolish Adoption'''. "The strangeness of the matter lies in the fact that the scholar Haikal presents Muhammad’s giving Zaynab in marriage to Zayd as a cogent argument to refute the claims of his opponents who hold that the matter was merely romance and infatuation! It is unbelievable that Haikal has no knowledge of the fact that “the heart of the Prophet was deeply moved by her after her marriage with Zayd”(22) which is found in trustworthy Islamic reference books. Al-Sabuni, however, excludes any love affair or romance from this marriage, as he says, “How can a man give a virgin woman to [another] person, and then desire her after she is deflowered?”(23) Al-Sabuni attacks the fraudulent “orientalists” and “missionaries” who claimed that God reproved Muhammad for his hidden desire for Zaynab. Yet, these “slanders” of the orientalist and missionaries have already been listed in Tabaqat Ibn Sa`d and al-Tabari’s works, as they have been quoted in the books that were written after them. Ibn Sa`d and al-Tabari were neither the enemies of Islam nor “fraudulent orientalists”. They did not know that Muhammad only married her to cancel and abolish the act of adoption.(24) This argument was not known at all at the time of al-Tabari!"
'''Need to Abolish Adoption'''. "The strangeness of the matter lies in the fact that the scholar Haikal presents Muhammad’s giving Zaynab in marriage to Zayd as a cogent argument to refute the claims of his opponents who hold that the matter was merely romance and infatuation! It is unbelievable that Haikal has no knowledge of the fact that “the heart of the Prophet was deeply moved by her after her marriage with Zayd”(22) which is found in trustworthy Islamic reference books. Al-Sabuni, however, excludes any love affair or romance from this marriage, as he says, “How can a man give a virgin woman to [another] person, and then desire her after she is deflowered?”(23) Al-Sabuni attacks the fraudulent “orientalists” and “missionaries” who claimed that God reproved Muhammad for his hidden desire for Zaynab. Yet, these “slanders” of the orientalist and missionaries have already been listed in Tabaqat Ibn Sa`d and al-Tabari’s works, as they have been quoted in the books that were written after them. Ibn Sa`d and al-Tabari were neither the enemies of Islam nor “fraudulent orientalists”. They did not know that Muhammad only married her to cancel and abolish the act of adoption.(24) This argument was not known at all at the time of al-Tabari!"
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'''Passion'''. “This may be regarded as one of the Prophet's love-stories.”<ref></ref>
'''Passion'''. “This may be regarded as one of the Prophet's love-stories.”<ref></ref>
"There only remains Ibn Kathir (A.D. 1373) among the old expositors who rejects the oldest traditions about the incident that took place between Muhammad and Zaynab. He does that without resorting to any modification or justification to his claim. He says, “Ibn Jarir and Ibn Hatim related many stories in this regard which we discard on the grounds of being incorrect.” Ibn Kathir, however, who contests the accuracy of those stories claiming that they are incorrect, finds no fault in citing a late tradition that says: “‘You kept to yourself what God had disclosed’ means that God told you, Muhammad, that Zaynab will be one of your wives and therefore you said to him ‘Hold on to your wife.’""CITATION MISSING.<ref></ref>


{{Quote|'''CITATION MISSING.'''|If you say, “How did God reprove him for refraining to express something that he disapproved of expressing? The Prophet would not disapprove of expressing something unless it is worthy of disapproval for him and the people talk only against that which is considered loathsome to the intellects and habits. And why has He not reproved him concerning the same matter, ordering him to repress [his] lust and quell [his] soul to keep it from desiring and chasing after Zaynab? Why has He not kept His Prophet free from anything that would attach fault to him and expose him to gossip?” I would say, “How often a man is cautious about something and is ashamed to let people know about it, while it is inside him allowable, appropriate, absolutely lawful, indisputable, and God finds no fault in it! And perhaps entering into that which is allowable serves as a ladder whereby one can attain duties that leave a great effect on religion for which a man is rewarded. Unless he is cautious regarding this many people spread rumours about him, except those who have favour with God, knowledge, religion and God-given insight into the true state of affairs and into their essence, not their outward appearance. Do you know that when they would feast in the houses of the Messenger of God, reclining in their seats, not [showing desire] to leave, indulging in conversations, and the Messenger of God would be hurt by their sitting feeling upset by their speech, but constrained by shyness? Had the Messenger of God revealed what was hidden in his breast, and commanded them to disperse, they would have found it difficult [to receive] and there would be some defamatory talk. This is like man’s ambition for certain objects, such as a woman. It is a desire not characterised by ugliness in intellect or in religion, since it is not one of free choice. Also achieving what is allowable through legal means is nothing ugly; namely proposing to Zaynab and marrying her without Zayd’s suggestion that the Messenger of God marry her, or to console him for leaving her knowing firmly that Zayd’s soul was not attached to her at all, but was rather indifferent to her, and at the same time the soul of the Messenger of God was so attached to her. It was not offensive among them that a man would relinquish his wife for his friend so that the latter could marry her. When the Migrants entered Medina, they were consoled by the Helpers [al-Ansar] in everything, to the extent that if a man had two wives, he would relinquish one of them to the Migrant. So then, the matter was allowable on all sides, and it was not offensive at all. It also has not hurt or demoralised Zayd or anyone else. On the contrary, it has been the source of goodness; to mention only one of them, a cousin of the Messenger of God [that is Zaynab] secured herself [a marriage with] a close relative and high honour. As to the general good in his saying, “so that there would be no objection for believers in respect to their adopted sons’ wives once they have accomplished their purpose with them,” God should rather have reproved His Messenger when he kept it to himself by saying to him, “Hold on to your wife, and heed God.” Since God approves for him only conformity of conscience and outward [expression], and standing firm in the issues of truth so that the believers would follow his example and not be ashamed of fighting for their rights, even if it is bitter [to do so].}}
{{Quote|'''CITATION MISSING.'''|If you say, “How did God reprove him for refraining to express something that he disapproved of expressing? The Prophet would not disapprove of expressing something unless it is worthy of disapproval for him and the people talk only against that which is considered loathsome to the intellects and habits. And why has He not reproved him concerning the same matter, ordering him to repress [his] lust and quell [his] soul to keep it from desiring and chasing after Zaynab? Why has He not kept His Prophet free from anything that would attach fault to him and expose him to gossip?” I would say, “How often a man is cautious about something and is ashamed to let people know about it, while it is inside him allowable, appropriate, absolutely lawful, indisputable, and God finds no fault in it! And perhaps entering into that which is allowable serves as a ladder whereby one can attain duties that leave a great effect on religion for which a man is rewarded. Unless he is cautious regarding this many people spread rumours about him, except those who have favour with God, knowledge, religion and God-given insight into the true state of affairs and into their essence, not their outward appearance. Do you know that when they would feast in the houses of the Messenger of God, reclining in their seats, not [showing desire] to leave, indulging in conversations, and the Messenger of God would be hurt by their sitting feeling upset by their speech, but constrained by shyness? Had the Messenger of God revealed what was hidden in his breast, and commanded them to disperse, they would have found it difficult [to receive] and there would be some defamatory talk. This is like man’s ambition for certain objects, such as a woman. It is a desire not characterised by ugliness in intellect or in religion, since it is not one of free choice. Also achieving what is allowable through legal means is nothing ugly; namely proposing to Zaynab and marrying her without Zayd’s suggestion that the Messenger of God marry her, or to console him for leaving her knowing firmly that Zayd’s soul was not attached to her at all, but was rather indifferent to her, and at the same time the soul of the Messenger of God was so attached to her. It was not offensive among them that a man would relinquish his wife for his friend so that the latter could marry her. When the Migrants entered Medina, they were consoled by the Helpers [al-Ansar] in everything, to the extent that if a man had two wives, he would relinquish one of them to the Migrant. So then, the matter was allowable on all sides, and it was not offensive at all. It also has not hurt or demoralised Zayd or anyone else. On the contrary, it has been the source of goodness; to mention only one of them, a cousin of the Messenger of God [that is Zaynab] secured herself [a marriage with] a close relative and high honour. As to the general good in his saying, “so that there would be no objection for believers in respect to their adopted sons’ wives once they have accomplished their purpose with them,” God should rather have reproved His Messenger when he kept it to himself by saying to him, “Hold on to your wife, and heed God.” Since God approves for him only conformity of conscience and outward [expression], and standing firm in the issues of truth so that the believers would follow his example and not be ashamed of fighting for their rights, even if it is bitter [to do so].}}
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'So when Zayd had done as he wished in divorcing her, We married her to you.'"<ref>Ibn Hisham note 918.</ref>
'So when Zayd had done as he wished in divorcing her, We married her to you.'"<ref>Ibn Hisham note 918.</ref>


Muhammad married Zaynab in late March 627 when he was 55 and she was about 37.<ref>Tabari 39:181.</ref>  
Muhammad married Zaynab in late March 627 when he was 55 and she was about 37.<ref>Tabari 39:181.</ref> The Qur’an refers to her story: “So when Zayd had done as he wished in divorcing her, We married her to you.”<ref>Ibn Hisham note 918; Bukhari 93:516; Muslim 1:338 f 358.</ref>
 
There was social criticism.<ref>Tabari 39:9</ref> "The prophet gave to [Zayd] in marriage Zaynab bint Jahsh ibn Riyab al-Asadiyyah, whose mother was Umaymah bint Abdulmuttalib ibn Hashim. Zayd later divorced her, and the Prophet married her. The ''Munafiqun'' made this a topic of their conversation and reviled the Prophet, saying, “Muhammad prohibits [marriage] with wives of one’s own son, but he married the wife of his son Zayd.” As a result of this God revealed the following verse: “Muhammad is not the father of any of your men, nay, he is the messenger of God and the seal of the prophets ...”, etc. God also revealed this verse, “Call them by their fathers’ names,” so from that day onward [Zayd] was called Zayd ibn Harithah, and [other] adopted sons were named after their [real] fathers."<ref>{{Tabari|39|pp. 180-181}}.</ref>


Muhammad hosted for Zaynab the most lavish wedding banquet that he ever gave: he slaughtered a sheep and served a huge dish of date pudding. Seventy guests ate until they were stuffed and there was food left over.<ref>Bukhari 62:84, 92, 97, 100; Muslim 8:3331, 3328; Bewley/Ibn Saad 8:76.</ref>
Perhaps feeling the need to face down the social criticism,<ref>Tabari 39:9</ref> Muhammad hosted for Zaynab the most lavish wedding banquet that he ever gave: he slaughtered a sheep and served a huge dish of date pudding. Seventy guests ate until they were stuffed and there was food left over.<ref>Bukhari 62:84, 92, 97, 100; Muslim 8:3331, 3328; Bewley/Ibn Saad 8:76.</ref>


For the wedding feast, Mohammed sacrificed a sheep and then commanded his servant, Anas, to invite the people to partake of it. After they had eaten, two men remained there after the meal chatting. The Messenger of Allah went out and said goodnight to his other wives and then came back and the two men were still there chatting, keeping Mohammed away from Zaynab’s bedchamber. The next day Allah sent a revelation that Muslims were not allowed to interrupt Mohammed at dinner time.  
For the wedding feast, Mohammed sacrificed a sheep and then commanded his servant, Anas, to invite the people to partake of it. After they had eaten, two men remained there after the meal chatting. The Messenger of Allah went out and said goodnight to his other wives and then came back and the two men were still there chatting, keeping Mohammed away from Zaynab’s bedchamber. The next day Allah sent a revelation that Muslims were not allowed to interrupt Mohammed at dinner time.  
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====Subsequent Career of Zayd====
====Subsequent Career of Zayd====


Zayd married Umm Kulthum bint Uqba al-Umayyiya, a woman even more aristocratic than Zaynab<ref></ref> and probably much younger.<ref></ref> Muhammad ordered this marriage.<ref></ref> She bore him his son Zayd and his daughter Ruqayya.<ref></ref> Given the short duration of the marriage, they were probably twins. This marriage ended in divorce, though the circumstances are not known.<ref></ref> The child Zayd died in infancy, but Ruqayya lived to come under the protection of Caliph Uthman.<ref></ref>
Muhammad continued to find wives for Zayd. In 628, at Muhammad’s order, he married Umm Kulthum bint Uqba al-Umayyiya, a woman even more aristocratic than Zaynab and probably much younger.<ref>Bewley/Saad 8:162-163.</ref> She bore him his son Zayd and his daughter Ruqayya.<ref></ref> Given the short duration of the marriage, they were probably twins. This marriage ended in divorce, though the circumstances are not known.<ref></ref> The child Zayd died in infancy, but Ruqayya lived to come under the protection of Caliph Uthman.<ref></ref>


Umm Kulthum then married Al-Zubayr ibn Al-Awwam,<ref></ref> and Zayd married Al-Zubayr's sister Hind.<ref></ref> Neither marriage lasted very long. Umm Kulthum engineered a divorce from Al-Zubayr, who was violent;<ref></ref> and Zayd had not much longer to live.
Umm Kulthum then married Al-Zubayr ibn Al-Awwam,<ref></ref> and Zayd married Al-Zubayr’s sister (and Khadijah’s niece) Hind.<ref></ref> Umm Kulthum was unhappy with Al-Zubayr, who was violent, and she engineered a divorce from him.<ref></ref> It is not known whether Zayd was happy with Hind.


Zayd commanded the Muslim army at the Battle of Muta in 629 and was among the first to be killed there.<ref></ref>
Zayd commanded the Muslim army at the Battle of Muta in 629 and was among the first to be killed there.<ref></ref>
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===The Order of the Veil===
===The Order of the Veil===


When the guests at Zaynab’s wedding banquet finally left, Muhammad entered her house, but before his faithful page Anas had time to set foot across the threshold, Muhammad abruptly drew the curtain and proclaimed a revelation.<ref>Bukhari 62:95. See also Bukhari 74:255.</ref>
The marriage to Zaynab marked a complete transformation in the lifestyle of Muhammad’s wives. When the guests at Zaynab’s wedding banquet finally left, Muhammad entered her house, but before his faithful page Anas had time to set foot across the threshold, Muhammad abruptly drew the curtain and proclaimed a revelation.<ref>Bukhari 62:95. See also Bukhari 74:255.</ref> There must always be a curtain between Muhammad’s wives and all other men. If the women left the house, they must wear veils.<ref>Q 33:55, 59.</ref> No unrelated male could talk to Mohammed’s wives unless there was a curtain between them; Muslim women could not leave the house without their husbands’ permission, and they must wear a veil whenever they did go outdoors.


There must always be a curtain between Muhammad’s wives and all other men. If the women left the house, they must wear veils.<ref>Q 33:55, 59.</ref>
At this time Allah also sent down the revelation that no unrelated male could talk to Mohammed’s wives unless there was a curtain between them; Muslim women could not leave the house without their husbands’ permission, and they must wear a veil whenever they did go outdoors.
When you ask his wives for something, ask them from behind a screen. That is purer for your hearts and their hearts. It is not for you to cause injury to the Messenger of Allah nor ever to marry his wives after him. To do that would be something dreadful in the sight of Allah. Whether you make something known or conceal it, Allah has knowledge of all things. There is no blame on them regarding their fathers or their sons or their brothers or their brothers’ sons or their sisters’ sons or their women or those their right hands own. Have fear of Allah. Allah is witness over everything. Allah and His angels pray blessings of the Prophet. O you who believe! Pray blessings on him and ask for peace for him. (Q33:54-56)
When you ask his wives for something, ask them from behind a screen. That is purer for your hearts and their hearts. It is not for you to cause injury to the Messenger of Allah nor ever to marry his wives after him. To do that would be something dreadful in the sight of Allah. Whether you make something known or conceal it, Allah has knowledge of all things. There is no blame on them regarding their fathers or their sons or their brothers or their brothers’ sons or their sisters’ sons or their women or those their right hands own. Have fear of Allah. Allah is witness over everything. Allah and His angels pray blessings of the Prophet. O you who believe! Pray blessings on him and ask for peace for him. (Q33:54-56)


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Nasa'i 100. Abu Abdullah Silim Sabalin reported. Aisha liked my honesty and hired me, and she showed me how the Messenger of Allah used to perform wudu. She rinsed her mouth, sniffed water into her nose and blew it out three times, and washed her face three times. Then she washed her right hand three times and her left hand three times. Then she put her hand on the front of her head and wiped her head once, front to back. Then she rubbed her ears with her hands, then she passed her hands over her cheeks. I came to her as a slave with a contract of manumission, and she did not hide herself from me. She would sit before me and talk to me, until I came to her one day and said: “Pray for blessing for me, O Mother of the Believers.” She said: “Why is that?” I said: “Allah has set me free.” She said: “May Allah bless you.” Then she lowered the veil in front of me, and I never saw her again after that day.  
Nasa'i 100. Abu Abdullah Silim Sabalin reported. Aisha liked my honesty and hired me, and she showed me how the Messenger of Allah used to perform wudu. She rinsed her mouth, sniffed water into her nose and blew it out three times, and washed her face three times. Then she washed her right hand three times and her left hand three times. Then she put her hand on the front of her head and wiped her head once, front to back. Then she rubbed her ears with her hands, then she passed her hands over her cheeks. I came to her as a slave with a contract of manumission, and she did not hide herself from me. She would sit before me and talk to me, until I came to her one day and said: “Pray for blessing for me, O Mother of the Believers.” She said: “Why is that?” I said: “Allah has set me free.” She said: “May Allah bless you.” Then she lowered the veil in front of me, and I never saw her again after that day.  


Omar went to spy on the outdoor toilets and he easily recognised Sawda because she was so tall. He shouted: “Caught you, Sawda! Anyone can recognise you – think of a new way to hide yourself when you go out.” Sawda complained to Muhammad, who produced a new revelation that gave his wives permission to go to the toilet.<ref> Bukhari 60:318; Muslim 26:5395, 5396.</ref>
Umar was still not satisfied. He wanted women to be shut up indoors and he resented that Muhammad let his wives go outdoors for any reason. Umar went to spy on the outdoor toilets (there were no indoor toilets because Arabs despised such soft living). Although Muhammad’s wives now wore full face-veils, he easily recognised Sawda because she was so tall. He shouted: “Caught you, Sawda! Anyone can recognise you – think of a new way to hide yourself when you go out.” Sawda complained to Muhammad, who produced a new revelation that gave his wives permission to go to the toilet.<ref> Bukhari 60:318; Muslim 26:5395, 5396.</ref>


Only women, close relatives and slaves might penetrate the curtain.<ref>Q33:53, 55.</ref>
Only women, close relatives and slaves might penetrate the curtain.<ref>Q33:53, 55.</ref>
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Muslim men were warned not to harass the respectable veiled women whom they might meet around town: the implication was that unveiled women were fair game.<ref>Q33:59.</ref>
Muslim men were warned not to harass the respectable veiled women whom they might meet around town: the implication was that unveiled women were fair game.<ref>Q33:59.</ref>
Muhammad was more reasonable than Umar, but from that day forward, his wives lived behind a curtain. If they did venture outdoors they must be dressed so that their faces and other distinguishing features were hidden. (We are not told how Sawda disguised her height.) Discussions with men must be strictly business only, and a man who visited a wife of Muhammad must only speak to her if a curtain hung between them. Only women, close relatives and slaves might penetrate the curtain.<ref>Q33:53, 55.</ref> While there was no specific command that other women should hide themselves in the same way, they were most probably encouraged to follow the example of the Prophet’s wives. Muhammad warned the whole congregation that Allah did not accept the prayers of an unveiled woman.<ref>Abu Dawud 2:0641.</ref>
Back in the 590s, Khadijah had made her wealth by bartering in the open market, her name and face on open display. After 627 such a lifestyle became impossible for a respectable Muslim woman. Women were not precluded from money-making activities as such – indeed, Zaynab’s cottage business in leather goods was prospering nicely – but those who wished to work must manage their business in ways that did not involve interacting with men. Muslim men were warned not to harass the respectable veiled women whom they might meet around town: the implication was that unveiled women were fair game.<ref>Q33:59.</ref>


The final part of this revelation was that none of Mohammed’s widows would ever be allowed to remarry.
The final part of this revelation was that none of Mohammed’s widows would ever be allowed to remarry.
Talha said: “Muhammad has made his women unlawful to us, and he marries our women. If Muhammad dies, I will also do what he does with our women.” At that moment this verse was revealed by the Almighty Allah: “And it does not behove you that you should give trouble to the Apostle of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah.”
Talha said: “Muhammad has made his women unlawful to us, and he marries our women. If Muhammad dies, I will also do what he does with our women.” At that moment this verse was revealed by the Almighty Allah: “And it does not behove you that you should give trouble to the Apostle of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah.”


===Relationship with Muhammad===
===Relationship with Muhammad===


Mohammed had a private unit constructed following each wedding. This was a terrace of single-storey units that led to the courtyard of the mosque. On the upper end of one of these units a unique room, called a mashruba, was constructed, an upper storey that was accessible through a date-branch ladder. This was the room in which Zaynab processed leather. Omar speaks of three leather pieces and material used for adorning leather hanging on the walls of this room. It is mentioned in multiple narrations that Zaynab continued in this line of work after marrying Mohammed. Umm Salama also processed leather; however, it is not known whether she continued working after her marriage to Mohammed. There are numerous narrations about Zaynab’s work. She would spend her entire earnings on the needy, divorced and orphaned.
Muhammad remained strongly attracted to Zaynab for the rest of his life; she was second only to Aisha in his love.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Bewley/Saad 8:166.</ref> Zaynab was second to Ayesha in Muhammad's affection.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Ibn Saad, ‘‘Tabaqat’’ 8:166.</ref> Aisha said: “I think that after myself, the most beloved of his wives were Zaynab and Umm Salama.”
 
 
She was a woman of grand passions: fervent in prayer, loyal to her family and generous in charity. She was quick-tempered and devastatingly honest, but she was also quick to recover her good mood.<ref>Muslim 31:5984.</ref> Umm Salama said: “The Prophet appreciated Zaynab bint Jahsh and spoke of her often; she was truly a righteous woman. She would fast much and wake up for night prayers. She was skillful and she would disburse the earnings from her work entirely to the needy.”
 
She had creative flair and had always earned her living as a tanner, leather-worker, bead-piercer and dressmaker.<ref>Muslim 8:3240; Bewley/Saad 8:81-82.</ref> She continued this work for the rest of her life, selling her products and giving away all the profits to charity.<ref>Bewley/Ibn Saad 8:74, 77</ref> “Zaynab was a handcrafts artist; she would process leather, sew and spend in charity in the way of Allah.” She sold her products and giving away all the profits to charity.<ref>Bewley/Ibn Saad 8:74, 77</ref>


Zaynab was second to Ayesha in Muhammad's affection.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Ibn Saad, ‘‘Tabaqat’’ 8:166.</ref> Aisha said: “I think that after myself, the most beloved of his wives were Zaynab and Umm Salama.”
Mohammed had a private unit constructed following each wedding. This was a terrace of single-storey units that led to the courtyard of the mosque. Zaynab’s house was different from the first four, built only of palm-branches and not of unbaked bricks. The subsequent houses were also of palm-branches, but Zaynab’s was unique because it was the only one of the nine that was built with an attic (''mashruba'') that was accessible through a date-branch ladder. This was the room in which Zaynab processed leather. Omar speaks of three leather pieces and material used for adorning leather hanging on the walls of this room. It is mentioned in multiple narrations that Zaynab continued in this line of work after marrying Mohammed. Umm Salama also processed leather; however, it is not known whether she continued working after her marriage to Mohammed. There are numerous narrations about Zaynab’s work. She would spend her entire earnings on the needy, divorced and orphaned.
 
Once when Zaynab was busy tanning a hide, Muhammad burst into her workroom and demanded sex immediately. Afterwards he explained that he had just been tempted by the sight of an attractive woman, but by slaking his lust on his wife, he had repelled the temptation.<ref>Muslim 8:3240. See also: Muslim 8:3241.</ref> Muhammad did not always approve of Zaynab’s craft-work. One day he glanced through her door and frowned with disapproval when he saw that she was dyeing her clothes with red ochre. Zaynab understood the message, so she rinsed the garments until all the redness had run out.<ref>Abu Dawud 32:4060.</ref>


She was quick-tempered and devastatingly honest, but she was also quick to recover her good mood.<ref>Muslim 31:5984.</ref>


She had creative flair and had always earned her living as a tanner, leather-worker, bead-piercer and dressmaker.<ref>Muslim 8:3240; Ibn Saad, ''Tabaqat'' 8:81-82.</ref>
Umm Salama said: “The Prophet appreciated Zaynab bint Jahsh and spoke of her often; she was truly a righteous woman. She would fast much and wake up for night prayers. She was skillful and she would disburse the earnings from her work entirely to the needy.” In another narration it is said that: “Zaynab was a handcrafts artist; she would process leather, sew and spend in charity in the way of Allah.”


She sold her products and giving away all the profits to charity.<ref>Bewley/Ibn Saad 8:74, 77</ref>


Jabir reported that Allah’s Messenger saw a woman, and so he came to his wife, Zaynab, as she was tanning a leather, and had sexual intercourse with her. He then went to his Companions and told them: “The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.”<ref>Muslim 8:3240. See also: Muslim 8:3241.</ref>
Jabir reported that Allah’s Messenger saw a woman, and so he came to his wife, Zaynab, as she was tanning a leather, and had sexual intercourse with her. He then went to his Companions and told them: “The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.”<ref>Muslim 8:3240. See also: Muslim 8:3241.</ref>
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===Co-Wives===
===Co-Wives===


Zaynab used to boast in front of her co-wives: “Your marriages were contracted by your families, but mine was contracted by Allah in the seven Heavens. I am closer kin to the Prophet than any of you, and my clan is the noblest of all the Quraysh.”<ref>Bukhari 93:516, 517; Tabari 39:182; Tabari 8:3.</ref>
Zaynab used to boast in front of her co-wives: “Your marriages were contracted by your families, but mine was contracted by Allah in the seven Heavens. I am closer kin to the Prophet than any of you, and my clan is the noblest of all the Quraysh.”<ref>{{Bukhari|9|93|516}}; {{Tabari|39|p. 182}}; {{Tabari|8|p. 3}}.</ref>  


"Zaynab bint Jahsh was married to Mohammed’s adopted son, until Mohammed spoke the Sura that she was to divorce his son and marry Mohammed. Zaynab “used to boast before the other wives of the Prophet and used to say, ‘Allah married me (to the Prophet) in the Heavens.’”"<ref>{{Bukhari|9|93|516}}; {{Bukhari|9|93|517}}; {{Bukhari|9|93|518}}.</ref>
"Zaynab bint Jahsh was married to Mohammed’s adopted son, until Mohammed spoke the Sura that she was to divorce his son and marry Mohammed. Zaynab “used to boast before the other wives of the Prophet and used to say, ‘Allah married me (to the Prophet) in the Heavens.’”"<ref>{{Bukhari|9|93|516}}; {{Bukhari|9|93|517}}; {{Bukhari|9|93|518}}.</ref>


Hind’s stepmother was Zaynab’s aunt.<ref>{{Tabari|39|p. 112}}.</ref>
Such an attitude was calculated to offend the other wives. The only one who refused to be alienated was Hind. They probably had a longstanding relationship, as Hind’s stepmother was Zaynab’s aunt,<ref>Tabari 39:112.</ref> and they remained friends for the rest of their lives.<ref></ref> Aisha, Hafsah and Sawdah were a team, and so were Hind and Zaynab.<ref>{{Bukhari|3|47|755}}; {{Muslim|31|5984}}; {{Abudawud|41|4880}}.</ref> Hind’s stepmother was Zaynab’s aunt.<ref>{{Tabari|39|p. 112}}.</ref> Aisha frankly admitted that from this point, the household was divided into two parties. Aisha was the leader of one group, always supported by Hafsa and Sawda, while Hind was allied to Zaynab<ref>Bukhari 47:755; Muslim 31:5984; Abu Dawud 41:4880.</ref> and to Muhammad’s daughter Fatima.<ref>Fatima does not ever seem to have been friends with Aisha. Fatima’s husband Ali perceived Abu Bakr as a rival (REF) and he urged Muhammad to divorce Aisha (REF). After Muhammad died, Aisha supported her father’s decision not to give Fatima any inheritance (REF). So although Fatima had no stake in the sexual jealousies among the wives, it is probably fair to regard her as an honorary member of Hind’s and Zaynab’s party.</ref>
 
Aisha, Hafsah and Sawdah were a team, and so were Hind and Zaynab.<ref>{{Bukhari|3|47|755}}; {{Muslim|31|5984}}; {{Abudawud|41|4880}}.</ref>


When the Muslims wanted to give a gift of luxury food to their Prophet, they would wait until Aisha’s rostered day and bring the present to her room. In a condition of scarcity, this favouritism was resented, and the wives sent Hind to plead that such gifts be shared out equally among all of them. Muhammad told Hind not to bother him about it, and she had to apologise for offending him. The wives then sent in Fatima, to whom Muhammad frankly admitted that Aisha was his favourite, so she ought to love Aisha too. Next the wives sent Zaynab, who spoke bluntly and directly before launching a barrage of verbal abuse at Aisha. Aisha retaliated with such deadly malice that in the end Zaynab was utterly silenced. Muhammad was proud of Aisha and declared: “She is truly the daughter of Abu Bakr!”<ref>Bukhari 47:755; Muslim 31:5984; Abu Dawud 41:4880.</ref>
When the Muslims wanted to give a gift of luxury food to their Prophet, they would wait until Aisha’s rostered day and bring the present to her room. In a condition of scarcity, this favouritism was resented, and the wives sent Hind to plead that such gifts be shared out equally among all of them. Muhammad told Hind not to bother him about it, and she had to apologise for offending him. The wives then sent in Fatima, to whom Muhammad frankly admitted that Aisha was his favourite, so she ought to love Aisha too. Next the wives sent Zaynab, who spoke bluntly and directly before launching a barrage of verbal abuse at Aisha. Aisha retaliated with such deadly malice that in the end Zaynab was utterly silenced. Muhammad was proud of Aisha and declared: “She is truly the daughter of Abu Bakr!”<ref>Bukhari 47:755; Muslim 31:5984; Abu Dawud 41:4880.</ref>
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7. It was all right for the wives to abuse one another verbally. Muhammad cheered when Aisha won.[[User:1234567|1234567]] ([[User talk:1234567|talk]]) 03:23, 14 June 2012 (PDT)
7. It was all right for the wives to abuse one another verbally. Muhammad cheered when Aisha won.[[User:1234567|1234567]] ([[User talk:1234567|talk]]) 03:23, 14 June 2012 (PDT)


When Aisha was accused of adultery, Muhammad asked Zaynab if she knew anything incriminating against Aisha. Zaynab told Muhammad: “I will not lie. I have not heard or seen anything bad about Aisha. By Allah, I know only good about her.”
Of course, the whole quarrel could have been averted if Muhammad had been satisfied with only one woman; or even if he had taken care to share out the food fairly among his multiple wives. As it was, Zaynab had to accept that not even she could compete with Aisha in Muhammad’s love. It was also established that it was not outspoken Zaynab, but tactful Hind, who was the real leader of their faction.


Zaynab's sister was flogged.<ref>Bukhari 59:462. See also Bukhari 48:829; 60:274; 60:281; Muslim 37:6673.</ref>
Nevertheless, when Zaynab had a real chance to destroy Aisha, she did not take it. When Aisha was accused of adultery, and Ali had already advised Muhammad to divorce her,<ref></ref> Muhammad asked Zaynab if she knew anything incriminating against Aisha. Zaynab’s own sister had been the chief rumour-monger;<ref></ref> there must have been a huge temptation for Zaynab to go along with the flow, oust her rival and reign supreme in Muhammad’s heart. However, either Zaynab was streetwise enough to recognise that attacking Aisha might well backfire; or else her fundamental honesty took over. She told Muhammad: “I will not lie. I have not heard or seen anything bad about Aisha. By Allah, I know only good about her.”<ref></ref> Zaynab's sister was flogged.<ref>Bukhari 59:462. See also Bukhari 48:829; 60:274; 60:281; Muslim 37:6673.</ref>


Aisha afterwards respected Zaynab.<ref>Muslim 31:5984.</ref>
This unbiased testimony may well have been the factor that convinced Muhammad that casting Aisha as an adulteress was simply not plausible and that he had nothing to gain from disgracing her. In saving Aisha, Zaynab had handed her own sister over to be flogged.<ref>Bukhari 59:462. See also Bukhari 48:829; 60:274; 60:281; Muslim 37:6673.</ref> Aisha and Zaynab never became friends, but Aisha was truly grateful for her rival’s honesty, and their relationship settled down to one of mutual respect.<ref>Muslim 31:5984.</ref>


Zaynab played her cards cleverly: if Ayesha was found innocent, she would be grateful to Zaynab; and if Ayesha was condemned, nobody would accuse Zaynab of having engineered her demise.
Zaynab played her cards cleverly: if Ayesha was found innocent, she would be grateful to Zaynab; and if Ayesha was condemned, nobody would accuse Zaynab of having engineered her demise.


Muhammad's favourite wives were Aisha, Zaynab, Hind and Hafsah, in that order.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Ibn Saad, ''Tabaqat'' 8:166; Zamakhshari’s commentary on Q33:51.</ref>
"Aisha reported. The Prophet used to practice ''itikaf'' [retreat] in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent. Hafsa asked my permission to pitch a tent for herself and I allowed her and she pitched her tent. When Zaynab bint Jahsh saw it, she pitched another tent. In the morning the Prophet noticed the tents. He said, ‘What is this?” He was told of the whole situation. Then the Prophet said, “Do you think that they intended to do righteousness by doing this?” He therefore abandoned the retreat in that month and practiced retreat for ten days in the month of Shawwal." '''CITATION MISSING.'''<ref></ref> [Possibly 5ff February 628 but more likely 24ff January 629 or 3ff January 631 or 23ff December 631; not January 630 (because busy conquering Mecca).]
 
===Tetragyny Ends===
 
Muhammad’s marriage to Zaynab marked the end of all restraint or common sense in his married life. While other men were still required to restrict themselves to four wives only, Muhammad acquired a dozen extra women, and he unsuccessfully courted several more. He never tried to justify why he “needed” to marry all these extra women. He simply said that Allah permitted it because he was the Prophet, and therefore ordinary restrictions did not apply to him.
 
As for intangibles like love, it was no secret that his favourite wives were Aisha, Zaynab, Hind and Hafsa<ref> Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Ibn Saad, ''Tabaqat'' 8:166; Zamakhshari’s commentary on Q33:51.</ref> – in that order – and that his least-favourite was Sawda. Although he was prone to sudden infatuations, he developed no deep or long-term feelings for any of the dozen women whom he acquired after Zaynab.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Ibn Saad, ‘‘Tabaqat’’ 8:166; Zamakhshari’s commentary on Q33:51.</ref>


"Aisha reported. The Prophet used to practice ''itikaf'' [retreat] in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent. Hafsa asked my permission to pitch a tent for herself and I allowed her and she pitched her tent. When Zaynab bint Jahsh saw it, she pitched another tent. In the morning the Prophet noticed the tents. He said, ‘What is this?” He was told of the whole situation. Then the Prophet said, “Do you think that they intended to do righteousness by doing this?” He therefore abandoned the retreat in that month and practiced retreat for ten days in the month of Shawwal." '''CITATION MISSING.'''<ref></ref> [Possibly 5ff February 628 but more likely 24ff January 629 or 3ff January 631 or 23ff December 631; not January 630 (because busy conquering Mecca).]
There is something ironic about Muhammad’s lifelong assertion that four wives were ideal. Although he broke his own rule, by the end of his life he found that there were exactly four women whom he still “loved”. As a double irony, more discerning moralists have asserted that one wife is ideal.<ref>E.g., I Timothy 3:1.</ref> Muhammad unwittingly agreed, for he did not love any of his four favourites as much as he had once loved Khadijah.<ref></ref>


===Islam===
===Islam===


She was fervent in prayer.
Zaynab was fervent in prayer. “It is related by Anas ibn Malik that once the Prophet (peace and blessings of Allah be upon him) entered the mosque and found a rope hanging down between two of the pillars, and so he said, “What is this?” He was told, “It is for Zaynab. She prays, and when she loses concentration or feels tired, she holds onto it.” At this time the Prophet said, “Untie it. Pray as long as you feel fresh, but when you lose concentration or become tired, you should stop.” IBN KATHIR. <ref></ref>
"It is related by Anas ibn Malik that once the Prophet (peace and blessings of Allah be upon him) entered the mosque and found a rope hanging down between two of the pillars, and so he said, “What is this?” He was told, “It is for Zaynab. She prays, and when she loses concentration or feels tired, she holds onto it.” At this time the Prophet said, “Untie it. Pray as long as you feel fresh, but when you lose concentration or become tired, you should stop.”" IBN KATHIR. <ref></ref>


She was loyal to her family.
She was loyal to her family.
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===Widowhood===
===Widowhood===


[When Muhammad was dying] Aisha narrated that the Prophet said to his wives, “The one who has the longest hands among you will meet me again the soonest.” Ayesha added, “They use to measure each other’s hands to see whose as longest, and it was the hand of Zaynab that was the longest, because she used to work by hand and give away (what she earned) in charity.” The Messenger of Allah said to Omar, “Zaynab bint Jahsh is one who is full of prayer.” A man said, “Messenger of Allah, what is that?” He said, “The one who is humble and earnest in prayer.” Ayesha also said that Zaynab, “I have never seen a woman so pure as Zaynab, so God-fearing, so truthful, so attentive to family ties, so generous, so self-sacrificing in everyday life, so charitable, and thus so close to Allah, the Exalted.”
[When Muhammad was dying] Aisha narrated that the Prophet said to his wives, “The one who has the longest hands among you will meet me again the soonest.” The wives measured their hands and confirmed that Sawda’s was the longest;<ref></ref> this cannot have surprised them as Sawda was strikingly tall.<ref></ref> It was not much of a prediction, since Sawda was the eldest of the wives<ref>She is the only one to be described as “an old woman,” i.e., post-menopausal, in Muhammad’s lifetime.</ref> and unhealthily obese.<ref></ref> Muhammad died on 8 June 632<ref></ref> when Zaynab was about 42 years old.


Zaynab was about 42 when Muhammad died.
She never left Medina again.<ref></ref>


"When Omar was caliph (634-644), great wealth came to the Muslims as a result of their victories in fighting the Persians. The immense treasures of Chosroes, the Persian Emperor, fell into their hands, and when Omar sent Zaynab a pile of gold as her share of the treasure, she called her servant and told her to take a handful of it to so-and-so, naming one of the poor people of Medina. One after another, she named all the poor people whom she knew, until they had all received a share of the treasure. Then she told her maidservant to see what was left. All that remained of the large pile of gold was eighty dinars ($4000), and this she accepted as her share, thanking Allah for it; but, because she believed so much money was a temptation, she asked Allah that she would never witness such a large distribution of wealth again. By the time a year had passed, when Omar again came to distribute money amongst those wives of the Prophet who were still alive, her prayer had been granted, for she had already passed away. She was the first to demise among his widows."
"When Omar was caliph (634-644), great wealth came to the Muslims as a result of their victories in fighting the Persians. The immense treasures of Chosroes, the Persian Emperor, fell into their hands, and when Omar sent Zaynab a pile of gold as her share of the treasure, she called her servant and told her to take a handful of it to so-and-so, naming one of the poor people of Medina. One after another, she named all the poor people whom she knew, until they had all received a share of the treasure. Then she told her maidservant to see what was left. All that remained of the large pile of gold was eighty dinars ($4000), and this she accepted as her share, thanking Allah for it; but, because she believed so much money was a temptation, she asked Allah that she would never witness such a large distribution of wealth again. By the time a year had passed, when Omar again came to distribute money amongst those wives of the Prophet who were still alive, her prayer had been granted, for she had already passed away. She was the first to demise among his widows."
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===Death===
===Death===


Zaynab died in summer 641, "thus fulfilling the Prophet’s indication that she would be the first of his wives to die after him."
She died on a hot summer day in 641, aged about 51.<ref>Bewley/Saad 8:80-81; {{Tabari|39|p. 182}}.</ref> Aisha wept when she heard the news. When she was asked why, a question indicating that everyone knew that she and Zaynab had not been friends, she replied, “She was a good woman.”<ref>Bewley/Saad 8:81</ref> Umar Zaynab’s her funeral, and her brother Abu Ahmed carried her into her grave.<ref></ref> She was buried in the Celestial Cemetery.<ref></ref>
 
"Zaynab bint Jahsh died when she was 53 years old."<ref>{{Tabari|39|p. 182}}.</ref>


Umar led her funeral, and her brother Abu Ahmed carried her into her grave. She was buried in the Celestial Cemetery.
Zaynab was the first of Muhammad’s official<ref>Muhammad’s concubine, Mariya bint Shamoon, had died first of all in 637.</ref> widows to die, so his guess about the future had been wrong. The surviving wives then rationalised that “it was the hand of Zaynab that was the longest, because she used to work by hand and give away (what she earned) in charity.” The Messenger of Allah said to Omar, “Zaynab bint Jahsh is one who is full of prayer.” A man said, “Messenger of Allah, what is that?” He said, “The one who is humble and earnest in prayer.” Ayesha also said that Zaynab, “I have never seen a woman so pure as Zaynab, so God-fearing, so truthful, so attentive to family ties, so generous, so self-sacrificing in everyday life, so charitable, and thus so close to Allah, the Exalted.”
 
Aisha wept when she heard the news, saying, “Zaynab was a good woman.” This reaction surprised the community, suggesting that it was widely known that the pair had never been friends.


===See Also===
===See Also===
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{{reflist}}
{{reflist}}


''When you said to him whom Allah had blessed and you had favoured, ‘Keep your wife to yourself, and fear Allah,’ and you were concealing within yourself what Allah should reveal, fearing other men; and Allah has better right for you to fear him. So when Zayd had accomplished what he would of her, then We gave her in marriage to you, so that there should not be any fault in the believers, touching the wives of their adopted sons, when they have accomplished what they would of them; and Allah’s commandment must be performed. There is no fault in the prophet, touching what Allah had ordained for him.”<ref>{{Quran-range|33|36-38}}.</ref>


 
The marriage, however, was not a success. Although both Zaynab and Zayd were the best of people, who loved Allah and His Messenger, they were very different and in the end they could not overcome their incompatibility. Zayd asked the Prophet’s permission to divorce Zaynab more than once, and although he was counselled to hold onto his wife and to fear Allah, in the end the divorce took place. The Prophet then was ordered by Allah to marry Zaynab bint Jahsh, while he did in 5 AH, when he was 58 years old, and she was 35 years old. In doing so, he demonstrated beyond doubt that in Islam an adopted son is not regarded in the same light as a natural son, and that although a father may never marry a woman whom his natural son has married and then divorced, the father of an adopted son is permitted to marry a woman who was once, but is no longer, married to that adopted son. Furthermore, by marrying Zaynab, the Prophet also confirmed that it is permissible for cousins to marry, and , at the same time, Zaynab was given her heart’s desire to be married to the Best of Creation.}}
 
 
 
 
==Zaynab bint Jahsh==
 
He married Umayma bint Abdulmuttalib, a sister of Muhammad’s father.<ref></ref> Their six children were therefore Muhammad’s first cousins.
 
Their eldest son, Abd, was born blind. He knew his way around every corner of Mecca.<ref></ref>  He was a poet.<ref></ref>  He married Abu Sufyan’s daughter, NAME, and had two sons, after which he was always known by his ''kunya'', Abu Ahmad.<ref></ref> The second son was Abdullah.<ref></ref> Their third son, Ubaydullah, was a spiritual seeker. He came under the influence of Zayd ibn Amr and became a monotheist. He married Abu Sufyan’s daughter Ramla.<ref></ref>
 
Zaynab was born c. 590,<ref></ref> so she knew Muhammad all her life. She would have been about five years old when he married Khadijah.<ref></ref> Zaynab had two sisters. Umm Habib married Abdulrahman ibn Awf, a wealthy merchant from the Zuhra clan. Hamna, who appears to have been the youngest of the six siblings,<ref>Hamna’s two husbands were both younger than Zaynab and about the same age as Ubaydullah’s wife. Beyond this clue, the birth-order of the three sisters is not known.</ref> married Musab ibn Umayr, a blue-eyed rich boy from the Abduldar clan.
 
===First Marriage===
 
Zaynab’s married a respectable man from the Quraysh tribe.<ref></ref>  Strangely, nothing else is known about her husband, not even his name. This absence of information is unlikely to indicate that there was anything “embarrassing” about Zaynab’s first marriage. Not very much embarrassed the early Muslim historians; certainly they did not care whether the previous spouses of Muhammad’s wives had been friends, foes or neutral. Rather, it indicates that the chroniclers had no record of this man’s name because nobody ever talked about him. Although he must have been known to the many Umayyads who afterwards passed on traditions about Muhammad, it appears that he was not important to any of them.
 
We can make three educated guesses about Zaynab’s married life. The first is that her husband was approved by Abu Sufyan. He had allowed, or even arranged, very respectable marriages for all her siblings,<ref></ref> and there is no reason why Zaynab should have been the exception. The man was probably not from the Umayya clan, as in this case Zaynab would have mentioned it,<ref>In {{Tabari|8|p. 1}}, her insistence that her husband had been a Quraysh is clearly meant to emphasise his high social status. She did not assert that he had been from a prestigious clan such as Umayya or Makhzum or Hashim, so presumably he was from one of the humbler families.</ref> but he was nevertheless of some standing in the community.
 
The second guess is that they had a child. Zaynab was occasionally known as “Umm Al-Hakam,”<ref></ref> literally “Mother of the Judge”. There is nothing in her biography that indicates she had any kind of reputation for expertise on matters of law, government or judgment, so it is unlikely to have been a by-name. It is more likely that the name was a ''kunya'' because she had actually given birth to a son named Al-Hakam. Since she certainly had no children from her subsequent marriages,<ref></ref> this must have been her first husband’s child. However, Zaynab’s ''kunya'' was not used very often, and there is no further mention of the child, so Al-Hakam most likely died in infancy.
 
The third guess is that they were leather-workers. Zaynab was skilled at crafts. She is variously mentioned as tanning<ref></ref> and crafting leather<ref></ref> and dyeing<ref></ref> and tailoring<ref></ref> textiles. It is also said that she pierced pearls.<ref></ref> Her social rank meant that she did not need to work for her living, and there is no indication that any of her siblings had such skills. This suggests that it was her husband’s family who were the leather-workers and that Zaynab learned the craft from them.
 
===Islam===
 
Zaynab was about 20 years old when her cousin Muhammad declared himself a prophet.<ref></ref> Her brother Abdullah was one of the earliest converts,<ref></ref> and he had soon converted his father and siblings.<ref></ref> Zaynab’s mother was not converted.<ref></ref> As for her husband, if he had been a Muslim, this would surely have been noted on the lists of early converts; since the lists do not include anyone who could have been plausibly married to Zaynab, we can assume that he remained a pagan.<ref>It is specifically noted that the early Muslims Sakhran ibn Amr, Abdullah ibn Abdulasad and Ubaydullah ibn Jahsh were married to women who later married Muhammad. There is no such notice regarding Zaynab.</ref>
 
In 615 Zaynab’s father and brothers joined the emigration to Abyssinia. Abu Ahmad and Ubaydullah took their wives and children with them, but Abdullah and his father travelled alone.<ref></ref> As Umayma was not a Muslim and as she was under the protection of both Abu Sufyan and her brother Abu Talib, she had no reason to fear the Meccans. But the fact that she did not accompany her husband indicates something else: that her relationship with him was strained to the point that they no longer desired one another’s society. As it happened, Jahsh ibn Riyab never returned to Mecca. He travelled eastwards to preach Islam to whoever would listen.<ref></ref> It is even claimed that he reached China and that the Muslim residents of western China are descended from his converts.<ref></ref>
 
Abu Ahmad and Abdullah returned to Mecca in 619,<ref></ref> but Ubaydullah remained in Abyssinia.
 
From mid-620 Muhammad urged the Muslims to emigrate to Medina.<ref></ref> Zaynab’s brother Abdullah was one of the first to heed this call, probably in early 621. By this time Zaynab was a widow, although there is no information about how or when her husband had died. She was among those who accompanied Abdullah to Medina.<ref>Tabari 39:180.</ref>
 
Although it was a large party of over twenty people, they appear to have left in something of a hurry, for Abdullah was one of only three emigrants who did not liquidise his assets before departing from Mecca.<ref></ref> When the Meccans were certain that the Jahsh clan would not return, Abu Sufyan took possession of their house.<ref></ref> Abdullah was angry about this.<ref></ref> Abu Sufyan’s side of the story does not survive, but it is quite likely that he had some sort of legal right over the property, probably because he had originally lent, leased or given it to the Jahshites. By allying so openly with Muhammad, Abdullah had snubbed Abu Sufyan’s forty years of friendship and forfeited his protection, so few Meccans would have disputed Abu Sufyan’s right to repossess a house that had probably belonged to him originally.
 
The family settled in Medina. Zaynab probably lived with Abdullah, who also had a wife named Fatima bint Abi Hubaysh and a young son named Muhammad.<ref>Bewley/Saad 8:173</ref>
 
Muhammad arrived in September 622.<ref></ref> He built the mosque;<ref></ref> he debated with the Jews;<ref></ref> and he raided the merchant-caravans of the Meccans, an enterprise in which Abdullah was quite active.<ref></ref>
 
===Second Marriage===
 
At some stage, it is said, Zaynab proposed herself to Muhammad as a wife and offered not to take any dower.<ref>It is Ibn Hisham (note 918) who qualifies this story with the term “it is said.” In the light of what follows, however, it seems highly likely that the story is true.</ref> Muhammad declined this invitation. Early in 625 he visited Abdullah saying he had a marriage proposal for Zaynab.<ref></ref> Because of the uncertain chronology, it is not clear whether this was the occasion when Zaynab offered herself to Muhammad dower-free or whether this visit occurred later and she assumed he had changed his mind. Either way, she and her brother assumed that Muhammad now wanted to marry her.
 
They were displeased to discover that Muhammad was not proposing on his own behalf at all. He did not want to marry Zaynab. He was proposing that she marry his adopted son Zayd. Further, it was about this time that he married both Hafsa bint Umar and Zaynab bint Khuzayma. It was also at this time that he ruled that four wives was the maximum number. Zaynab could not have been more thoroughly rejected.
 
====Zayd’s Background====
 
Zayd was born into the Udhra tribe c. 581. <ref>{{Tabari|39|p. 10}} states that he was “ten years younger than Muhammad.” It also states an alternative tradition that he died in September 629 “at the age of fifty-five,” giving him a birthdate of 576. The latter sounds less plausible since Muhammad adopted him as a son.</ref> He was kidnapped by slave-traders as a small child and eventually came into the possession of Khadijah. She gave him to Muhammad as a wedding present in 595. Zayd wrote a poem about his circumstances and sent it to his original family. They came looking for him in Mecca and offered to pay any price to redeem him. But Zayd preferred to remain with Muhammad. Muhammad manumitted Zayd and adopted him as his son, and Zayd’s biological family departed in the knowledge that he was happy.
 
In the twenty years since then, Zayd had been constantly at Muhammad’s side. He is described as “a short, flat-nosed man, of a very dark brown skin” and “one of the famous archers among the Prophet’s Companions”.<ref>{{Tabari|39|p. 10}}.</ref> He was the first adult male to become a Muslim.
 
Muhammad had a habit of arranging marriages for Zayd. Before Islam Muhammad wanted to ally with his uncle, Abu Lahab ibn Abdulmuttalib. He married two of his daughters to Abu Lahab’s sons, while Abu Lahab’s daughter Durrah married Zayd. In late 610 or 611 Zayd took as a second wife Muhammad’s freedwoman Baraka.<ref>Bewley/Saad 8:157.</ref> They had a son, Usama, in 612.<ref>Usama was “twenty years old when the Prophet died,” ({{Tabari|39|pp. 65, 99}}) setting his earliest possible birth-date at February 612. He was old enough to fight at the Trench (REF), so his latest possible birth-date was August 612.</ref> Baraka must have been fifteen years older than Zayd<ref>In 577 she was old enough to take care of the newly orphaned six-year-old Muhammad (REF). Although she is described as his “nurse” ({{Tabari|39|p. 65}}) she may have been only four or five years older than her charge, as she was still young enough to bear a son in 612 and to live on until c. 645 (Bewley/Saad 8:159).</ref> and she is said to have been ugly.<ref></ref> After 613 Muhammad quarrelled with his uncle,<ref></ref> so Abu Lahab instructed his sons to divorce Muhammad’s daughters, and Zayd divorced Durrah.<ref></ref>
 
In 614 Baraka delivered a message to Muhammad under difficult circumstances,<ref></ref> and he commended her with the words, “The man who wants to marry a woman of Paradise should marry Baraka!”<ref>Bewley/Saad 8:157.</ref> Since Zayd and Baraka were already married at this point, the accolade was not recommending Baraka as a future wife but rather had the force of reminding Zayd of his good fortune. In pointed contrast to Durrah bint Abi Lahab, the older, plainer and lower-born Baraka had shown herself a true Muslim.
 
Although Muhammad was fond of Baraka, whom he addressed as “Mother,”<ref>Bewley/Saad 157.</ref> he seems to have believed that Zayd could do better. In 621 he claimed to have miraculously visited Paradise.<ref>Guillaume/Ishaq 184-187.</ref> Among the marvels that he reported seeing there was “a damsel with dark red lips. I asked her to whom she belonged, for she pleased me much when I saw her, and she told me ‘Zayd ibn Haritha.’” So he gave Zayd the “good news” about her.<ref>Guillaume/Ishaq 186.</ref> After the ''Hijra'' Zayd married a Medinan widow named Humayma bint Sayfi.<ref>Bewley/Saad 264. She is almost certainly the same person as the “Umm Mubashshir” on p. 295.</ref> Her first husband had been a “chief and senior” in the Khazraj tribe,<ref>Guillaume/Ishaq 202.</ref> and she owned a date-orchard.<ref>Bewley/Saad 8:295.</ref>
 
====Reasons for the Marriage====
 
Muhammad never stated exactly why he wanted Zaynab to marry Zayd, but it is reasonable to assume that it was with Zayd’s full cooperation. Zaynab was “a perfect-looking woman,” fair-skinned and shapely.<ref>Qurtubi’s Commentary on Q33:37</ref> The description of her “fine black hair” seems to have been invented by an imaginative Orientalist,<ref></ref> but it is not implausible.
 
Zaynab declined “because I am a widow of Quraysh.”<ref>Bewley/Saad 8:72.</ref> Abdullah confirmed that Zayd – a black man and a former slave – was simply not good enough for Zaynab’s aristocratic ambitions.<ref>Q33:36; Tabari 39: 6-10, 180; ''Tafsir Al-Jalalayn''.</ref> While it was does not reflect well on Zaynab or Abdullah that they would reject a suitor for such shallow reasons, this does not alter the principle that Zaynab had the right to say no. If she did not wish to marry Zayd, her reason was nobody else’s business.
 
The matter might have ended there, for Muhammad had always claimed that a woman should not be forced into marriage.<ref>Bukhari 62:67; 86:98.</ref>
 
Muhammad announced a revelation from Allah: “When Allah and His Messenger have decided a matter, it is not fitting for a Believer to decide on any alternatives; anyone who disobeys Allah and His Messenger is certainly on a very wrong Path.”<ref>Q33:36.</ref>
 
It was at about this time that Abdullah was killed at the Battle of Uhud.<ref>Guillaume/Ibn Ishaq 607. The exact date of Zaynab’s marriage to Zayd is not recorded.</ref> This might have been the real reason that Zaynab eventually became persuadable. A few days later, she received a visit from Hind’s daughter Zaynab, who would have been about nine years old.<ref>The hadith does not state which one of Zaynab’s brothers had just died. However, it cannot have been Abu Ahmed, who outlived her; and it is unlikely that she was much distressed by the death of Ubaydullah, whom the family had disowned.</ref>
 
It is not surprising that Zaynab was on visiting terms with Hind and her daughter, for Zaynab’s aunt had been Hind’s stepmother;<ref></ref> they would have been acquainted all their lives, even before they both counted among the earliest converts to Islam.
 
The prohibition on displays of grief must have been hard for bereaved mothers, sisters and daughters. The death of Abdullah was significant for Zaynab because she lost her chief protector.
 
Zaynab submitted to the spiritual blackmail and married Zayd.<ref>Ibn Hisham note 918; ‘‘Tafsir Al-Jalalayn’’.</ref>
 
All was quiet for a couple of years.
 
===Third Marriage===
 
====Reasons for the Divorce====
 
Around November 626 Muhammad came to visit Zayd. A gust of wind blew aside the hairskin curtain that served as his front door, giving Muhammad a full view of Zaynab dressed only in her shift.<ref>Majlisi, in ''Hayat al-Qulub'', states that she was in the bath. This detail must be taken with caution, as Majlisi was writing 1100 years after the event and the English translation does not cite his source. However, most of Majlisi’s anecdotes can be traced to authentic early sources. Zaynab might well have been wearing her shift in the bath.</ref> She hastily pulled on an over-gown, advising Muhammad that Zayd was not at home but he was welcome to visit anyway. Muhammad was too stunned by Zaynab’s enticing movements to stir from the spot, but he gasped out, “Praise be to Allah, who turns around hearts!”<ref>Tabari 39:181.</ref> By the time Zaynab was properly dressed, Muhammad had departed – completely and permanently obsessed with her.
 
Some apologists claim this story cannot be true because Muhammad had known Zaynab all her life and had seen her face thousands of times without being attracted to her.<ref></ref> These people have missed the point. It was not Zaynab’s ''face'' that attracted Muhammad. His feelings for her changed the first time he saw her ''below the neck''.
 
Zayd offered to divorce Zaynab so that Muhammad could marry her. Muhammad discouraged this<ref>Bukhari 93:516; Tabari 39:181.</ref> but his secret desire for his daughter-in-law found its way into the Qur’an: “Thou didst hide in thy mind what Allah was about to reveal.”<ref>Q33:37; Bukhari 60:310.</ref> Aisha said it was proof of Muhammad’s honesty that he did not delete this embarrassing verse from the Qur’an altogether.<ref>Bukhari 93:516.</ref>
 
Zaynab realised that she had a chance of escaping her unhappy marriage and decided to help matters along. She became aloof and haughty to Zayd, making cutting remarks about his lowly birth and ugly face and shutting him out of the bedroom.<ref>Tabari 8:2; Qurtubi on Q33:37-38.</ref> This spiteful behaviour has to be seen in its context. Zayd had selfishly insisted on marrying Zaynab even after he knew full well that she did not want him. In this set-up, Zaynab’s only realistic chance of reclaiming her rights was the passive-aggressive route. Her strategy worked. Zayd realised he would never have a happy life with this resentful woman. He gave in and divorced her.<ref>Bukhari 93:516; Tabari 39:181.</ref>
 
====Subsequent Career of Zayd====
 
Muhammad compensated Zayd by finding him new wives. He married Umm Kulthum bint Uqba in 628 at Muhammad’s order.<ref></ref> She bore him two children, probably twins, but this marriage also ended in divorce.<ref></ref> Zayd then married Khadijah’s niece, Hind bint Al-Awwam,<ref></ref> while Umm Kulthum married Hind’s brother Al-Zubayr. Umm Kulthum was unhappy with Al-Zubayr, who was violent, and she engineered a divorce from him.<ref></ref> It is not known whether Zayd was happy with Hind.
 
====Marriage to Muhammad====
 
There were still two further obstacles before Zaynab could marry Muhammad. One was that he already had four wives and he had insisted to his disciples that four was the maximum.<ref></ref> When men with more than four wives became Muslims, he made them divorce the extras, although they were allowed to choose which four they would keep.<ref>Abu Dawud 12:2233; Tirmizi 945.</ref> Having pledged not to abandon the faithful Sawda,<ref></ref> Muhammad produced a new revelation from Allah that allowed him to marry as many women as he liked.<ref>Q33:50.</ref>
 
The second problem was that Zaynab was Muhammad’s daughter-in-law, and the Arabs considered a daughter-in-law almost as taboo as a biological daughter. So Allah had to send down another revelation that abolished adoption, therefore ruling that Zayd had never been his son and Zaynab had never been his daughter-in-law.<ref>Q33:37, 40; see also Ibn Kathir’s commentary.</ref> Muslims have not adopted children since that day.
 
On the same day Zaynab’s waiting-period ended, Muhammad fell into a prophetic trance, then happily announced to Aisha: “Someone must go to tell Zaynab the good news! Allah from above has just married her to me!” While Aisha was “distressed by both immediate and potential troubles, having heard of Zaynab’s beauty,”<ref>Tabari 39:181.</ref> the divorced and disinherited Zayd was dispatched as messenger. He found Zaynab kneading bread, and her face was so radiant that he could not look at her while he delivered Allah’s message.<ref>Muslim 8:3330.</ref>
 
===Tetragyny Ends===
 
Muhammad’s marriage to Zaynab marked the end of all restraint or common sense in his married life. While other men were still required to restrict themselves to four wives only, Muhammad acquired a dozen extra women, and he unsuccessfully courted several more. He never tried to justify why he “needed” to marry all these extra women. He simply said that Allah permitted it because he was the Prophet, and therefore ordinary restrictions did not apply to him.
 
As for intangibles like love, it was no secret that his favourite wives were Aisha, Zaynab, Hind and Hafsa<ref></ref> – in that order<ref></ref> – and that his least-favourite was Sawda. Although he was prone to sudden infatuations, he developed no deep or long-term feelings for any of the dozen women whom he acquired after Zaynab.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Ibn Saad, ‘‘Tabaqat’’ 8:166; Zamakhshari’s commentary on Q33:51.</ref>
 
There is something ironic about Muhammad’s lifelong assertion that four wives were ideal. Although he broke his own rule, by the end of his life he found that there were exactly four women whom he still “loved”. As a double irony, more discerning moralists have asserted that one wife is ideal.<ref>E.g., I Timothy 3:1.</ref> Muhammad unwittingly agreed, for he did not love any of his four favourites as much as he had once loved Khadijah.<ref></ref>
 
====The Wedding====
 
Muhammad married Zaynab on 26 March 627 when he was 56 and she was about 37.<ref>Tabari 39:181.</ref> The Qur’an refers to her story: “So when Zayd had done as he wished in divorcing her, We married her to you.”<ref>Ibn Hisham note 918; Bukhari 93:516; Muslim 1:338 f 358.</ref>
 
Perhaps feeling the need to face down the social criticism,<ref>Tabari 39:9</ref> Muhammad hosted for Zaynab the most lavish wedding banquet that he ever gave: he slaughtered a sheep and served a huge dish of date pudding. Seventy guests ate until they were stuffed and there was food left over.<ref>Bukhari 62:84, 92, 97, 100; Muslim 8:3331, 3328; Bewley/Ibn Saad 8:76.</ref> Two of the wedding guests sat around talking long after Muhammad gestured that the party was over. Allah had to send down a special revelation: “O Believers! Do not come to dinner in the Prophet’s houses without an invitation; do not arrive before the meal is ready, and do not sit around talking after you have eaten. This annoys the Prophet; he is too shy to ask you to leave, but Allah is not shy of telling the truth...”<ref> Q33:53; Bukhari 60:314, 315, 316, 317; 62:84, 92; 65:375; 74:256, 288; Muslim 8:3333, 3334, 3336.</ref>
 
===The Order of the Veil===
 
The marriage to Zaynab marked a complete transformation in the lifestyle of Muhammad’s wives. When the guests at Zaynab’s wedding banquet finally left, Muhammad entered her house, but before his faithful page Anas had time to set foot across the threshold, Muhammad abruptly drew the curtain and proclaimed a revelation.<ref>Bukhari 62:95. See also Bukhari 74:255.</ref> Allah commanded that there must always be a curtain between Muhammad’s wives and all other men. If the women left the house, they must wear veils.<ref>Q 33:55, 59.</ref>
 
Umar was still not satisfied. He wanted women to be shut up indoors and he resented that Muhammad let his wives go outdoors for any reason. Umar went to spy on the outdoor toilets (there were no indoor toilets because Arabs despised such soft living). Although Muhammad’s wives now wore full face-veils, he easily recognised Sawda because she was so tall. He shouted: “Caught you, Sawda! Anyone can recognise you – think of a new way to hide yourself when you go out.” In agonies of embarrassment, Sawda ran to complain to Muhammad, who immediately produced a new revelation that gave his wives permission to go to the toilet.<ref> Bukhari 60:318; Muslim 26:5395, 5396.</ref>
 
Muhammad was more reasonable than Umar, but from that day forward, his wives lived behind a curtain. If they did venture outdoors they must be dressed so that their faces and other distinguishing features were hidden. (We are not told how Sawda disguised her height.) Discussions with men must be strictly business only, and a man who visited a wife of Muhammad must only speak to her if a curtain hung between them. Only women, close relatives and slaves might penetrate the curtain.<ref>Q33:53, 55.</ref> While there was no specific command that other women should hide themselves in the same way, they were most probably encouraged to follow the example of the Prophet’s wives. Muhammad warned the whole congregation that Allah did not accept the prayers of an unveiled woman.<ref>Abu Dawud 2:0641.</ref>
 
Back in the 590s, Khadijah had made her wealth by bartering in the open market, her name and face on open display. After 627 such a lifestyle became impossible for a respectable Muslim woman. Women were not precluded from money-making activities as such – indeed, Zaynab’s cottage business in leather goods was prospering nicely – but those who wished to work must manage their business in ways that did not involve interacting with men. Muslim men were warned not to harass the respectable veiled women whom they might meet around town: the implication was that unveiled women were fair game.<ref>Q33:59.</ref>
 
===Relationship with Muhammad===
 
Muhammad remained strongly attracted to Zaynab for the rest of his life; she was second only to Aisha in his love.<ref>Bukhari 48:829, 47:755; 48:829; 59:462; 60:274, 281; Muslim 31:5984; 37:6673; Bewley/Saad 8:166.</ref> She was a woman of grand passions: fervent in prayer, loyal to her family and generous in charity. She was quick-tempered and devastatingly honest, but she was also quick to recover her good mood.<ref>Muslim 31:5984.</ref> She had creative flair and had always earned her living as a tanner, leather-worker, bead-piercer and dressmaker.<ref>Muslim 8:3240; Bewley/Saad 8:81-82.</ref> She continued this work for the rest of her life, selling her products and giving away all the profits to charity.<ref>Bewley/Ibn Saad 8:74, 77</ref>
 
It is said that he built her an attic to serve as her workroom. Her house was different from the first four, built only of palm-branches and not of unbaked bricks.
 
Once when Zaynab was busy tanning a hide, Muhammad burst into her workroom and demanded sex immediately. Afterwards he explained that he had just been tempted by the sight of an attractive woman, but by slaking his lust on his wife, he had repelled the temptation.<ref>Muslim 8:3240. See also: Muslim 8:3241.</ref> Muhammad did not always approve of Zaynab’s craft-work. One day he glanced through her door and frowned with disapproval when he saw that she was dyeing her clothes with red ochre. Zaynab understood the message, so she rinsed the garments until all the redness had run out.<ref>Abu Dawud 32:4060.</ref>
 
===Co-Wives===
 
Zaynab used to boast in front of her co-wives: “Your marriages were contracted by your families, but mine was contracted by Allah in the seven Heavens. I am closer kin to the Prophet than any of you, and my clan is the noblest of all the Quraysh.”<ref>Bukhari 93:516, 517; Tabari 39:182.</ref> Such an attitude was calculated to offend the other wives. The only one who refused to be alienated was Hind. They probably had a longstanding relationship, as Hind’s stepmother was Zaynab’s aunt,<ref>Tabari 39:112.</ref> and they remained friends for the rest of their lives.<ref></ref>
 
Aisha frankly admitted that from this point, the household was divided into two parties. Aisha was the leader of one group, always supported by Hafsa and Sawda, while Hind was allied to Zaynab<ref>Bukhari 47:755; Muslim 31:5984; Abu Dawud 41:4880.</ref> and to Muhammad’s daughter Fatima.<ref>Fatima does not ever seem to have been friends with Aisha. Fatima’s husband Ali perceived Abu Bakr as a rival (REF) and he urged Muhammad to divorce Aisha (REF). After Muhammad died, Aisha supported her father’s decision not to give Fatima any inheritance (REF). So although Fatima had no stake in the sexual jealousies among the wives, it is probably fair to regard her as an honorary member of Hind’s and Zaynab’s party.</ref>
 
When the Muslims wanted to give a gift of luxury food to their Prophet, they would wait until Aisha’s rostered day and bring the present to her room. In a condition of scarcity, this favouritism was resented, and the wives sent Hind to plead that such gifts be shared out equally among all of them. Muhammad told Hind not to bother him about it, and she had to apologise for offending him. The wives then sent in Fatima, to whom Muhammad frankly admitted that Aisha was his favourite, so she ought to love Aisha too. Next the wives sent Zaynab, who spoke bluntly and directly before launching a barrage of verbal abuse at Aisha. Aisha retaliated with such deadly malice that in the end Zaynab was utterly silenced. Muhammad was proud of Aisha and declared: “She is truly the daughter of Abu Bakr!”<ref>Bukhari 47:755; Muslim 31:5984; Abu Dawud 41:4880.</ref>
 
Of course, the whole quarrel could have been averted if Muhammad had been satisfied with only one woman; or even if he had taken care to share out the food fairly among his multiple wives. As it was, Zaynab had to accept that not even she could compete with Aisha in Muhammad’s love. It was also established that it was not outspoken Zaynab, but tactful Hind, who was the real leader of their faction.
 
Nevertheless, when Zaynab had a real chance to destroy Aisha, she did not take it. When Aisha was accused of adultery, and Ali had already advised Muhammad to divorce her,<ref></ref> Muhammad asked Zaynab if she knew anything incriminating against Aisha. Zaynab’s own sister had been the chief rumour-monger;<ref></ref> there must have been a huge temptation for Zaynab to go along with the flow, oust her rival and reign supreme in Muhammad’s heart. However, either Zaynab was streetwise enough to recognise that attacking Aisha might well backfire; or else her fundamental honesty took over. She told Muhammad: “I will not lie. I have not heard or seen anything bad about Aisha. By Allah, I know only good about her.”<ref></ref>
 
This unbiased testimony may well have been the factor that convinced Muhammad that casting Aisha as an adulteress was simply not plausible and that he had nothing to gain from disgracing her. In saving Aisha, Zaynab had handed her own sister over to be flogged.<ref>Bukhari 59:462. See also Bukhari 48:829; 60:274; 60:281; Muslim 37:6673.</ref> Aisha and Zaynab never became friends, but Aisha was truly grateful for her rival’s honesty, and their relationship settled down to one of mutual respect.<ref>Muslim 31:5984.</ref>
 
===Widowhood===
 
During his final illness, Muhammad had told his wives that “my wife with the longest hand” would be the first to die after him. The wives measured their hands and confirmed that Sawda’s was the longest;<ref></ref> this cannot have surprised them as Sawda was strikingly tall.<ref></ref> It was not much of a prediction, since Sawda was the eldest of the wives<ref>She is the only one to be described as “an old woman,” i.e., post-menopausal, in Muhammad’s lifetime.</ref> and unhealthily obese.<ref></ref> Muhammad died on 8 June 632<ref></ref> when Zaynab was about 42 years old.
 
She never left Medina again.<ref></ref>
 
She died on a hot summer day in 641, aged about 51.<ref>Bewley/Saad 8:80-81</ref>
 
Aisha wept when she heard the news. When she was asked why, a question indicating that everyone knew that she and Zaynab had not been friends, she replied, “She was a good woman.”<ref>Bewley/Saad 8:81</ref>
 
Zaynab was the first of Muhammad’s official<ref>Muhammad’s concubine, Mariya bint Shamoon, had died first of all in 637.</ref> widows to die, so his guess about the future had been wrong. The surviving wives then rationalised that the “longest hand” must have been a metaphor and that it probably referred to Zaynab’s generous almsgiving.<ref></ref>
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