Marriage of Zainab bint Jaḥash(ra) - 5 A.H.

In the very same year, i.e., in 5 A.H., shortly before the Ghazwah of Banī Muṣṭaliq, which took place in Sha‘bān 5 A.H., the Holy Prophet(sa) married Zainab bint Jaḥash(ra). Some historians, such as Ibni Athīr and the author of Khamīs, etc. have placed the marriage of Zainab bint Jaḥash(ra) after the Ghazwah of Banī Muṣṭaliq, but this is incorrect. The reason being that it is proven from Ṣaḥīḥ Bukhārī1 that when the famous calumny was levelled against Ḥaḍrat ‘Ā’ishah(ra), the marriage of Zainab bint Jaḥash(ra) had already taken place; and it is accepted that the incident of slander against Ḥaḍrat ‘Ā’ishah(ra) is linked to the Ghazwah of Banī Muṣṭaliq. Ḥaḍrat Zainab(ra) was the daughter of the paternal aunt of the Holy Prophet(sa), whose name was Umaimah bint ‘Abdil-Muṭṭalib. Although she was extremely righteous and pious, she was somewhat conscious of her family status at heart. In contrast, the disposition of the Holy Prophet(sa) was absolutely pure of such thoughts, and although he was considerate of family circumstances from a social perspective, the Holy Prophet(sa) considered innate merit and individual virtue and purity as being the true criteria for nobility. To this affect, the Holy Qur’ān states:

“O Ye People! The most honourable among you is the one who is most righteous.”2

Hence, the Holy Prophet(sa) proposed the marriage of this dear one, i.e., Zainab bint Jaḥash(ra) to his freed slave and foster-son Zaid bin Ḥārithah(ra) without any hesitation. At first, Zainab(ra) did not accept this match considering her family status to be greater, but ultimately, upon noticing the strong desire of the Holy Prophet(sa), she agreed.3 In any case, according to the proposal and desire of the Holy Prophet(sa), the marriage of Zainab(ra) and Zaid(ra) took place. Although Zainab(ra) fulfilled her vows with goodness, in his own heart, Zaid(ra) felt that Zainab(ra) still harboured hidden feelings that she was from a noble family and a close relative of the Holy Prophet(sa), while Zaid(ra) was merely a freed slave and not her equal. Even in his own heart, Zaid(ra) felt that his position was lesser than that of Zainab(ra). This feeling slowly and gradually became stronger making their marital life unpleasant, making husband and wife indisposed to one another. When this upsetting situation grew out of hand, Zaid bin Ḥārithah(ra) presented himself before the Holy Prophet(sa) of his own accord, and complaining about the treatment of Zainab(ra), sought permission to divorce her.4 In another narration it is related that he complained that, “Zainab uses harsh tongue, and therefore, I wish to divorce her.”5 Naturally, the Holy Prophet(sa) was grieved upon hearing the state of affairs, and he restrained Zaid(ra) from giving a divorce. Perhaps feeling that Zaid(ra) could do more to fulfill his end, the Holy Prophet(sa) exhorted him saying, “Fear God, and settle your differences however you may.”6 These words of the Holy Prophet(sa) have been recorded by the Holy Qur’ān as well in the following words:

“Do not divorce your wife, and fear God.”7

The reason for this advice of the Holy Prophet(sa) was that firstly, in principle, the Holy Prophet(sa) disliked divorce. On one occasion, the Holy Prophet(sa) stated:

“Of all lawful things, divorce is most undesirable in the sight of God.”8

For this reason, it has only been permitted as a last resort. Secondly, as related by Imām Zainul-‘Ābidīn ‘Alī bin Ḥusain(ra), the son of Imām Ḥusain(ra) (and Imām Zuhrī has declared this narration as being authentic), since the Holy Prophet(sa) knew by way of divine revelation that Zaid bin Ḥārithah(ra) would ultimately divorce Zainab(ra), and then she would subsequently come into a matrimonial bond with the Holy Prophet(sa),9 feeling that he had a personal connection in the matter, the Holy Prophet(sa) wished to remain absolutely unrelated and neutral. Moreover, from his own perspective, it was the utmost desire of the Holy Prophet(sa) that he should have no part in the dissolution of the marriage of Zaid(ra) and Zainab(ra), and that they should continue living together for as long as possible. It was under this consideration that the Holy Prophet(sa) emphatically exhorted Zaid(ra) not to give a divorce, fear God, and settle the differences between husband and wife in any way possible. Furthermore, the Holy Prophet(sa) also apprehended that if Zainab(ra) was to marry the Holy Prophet(sa) after having separated from Zaid(ra), people would raise the allegation that the Holy Prophet(sa) had married the divorcee of his foster-son, and people would be put to trial. As such, Allāh the Exalted states in the Holy Qur’ān:

“O Prophet! You had concealed in your heart what God was going to bring to light, and you were afraid on account of the people, whereas God has far greater right to be feared.”10

In any case, the Holy Prophet(sa) admonished Zaid(ra) to fear Allāh and held him back from giving a divorce. In light of this exhortation, Zaid(ra) bowed his head in submission and silently returned. However, it was difficult for these distant personalities to come together, and what was not meant to be, remained as such. After some time, Zaid(ra) gave a divorce. When the ‘Iddat of Zainab(ra) had elapsed, the Holy Prophet(sa) received revelation again with respect to her marriage, which instructed that the Holy Prophet(sa) should take her into a bond of matrimony himself.11 In this divine command, the wisdom was so that Zainab(ra) could be comforted and so that it could be demonstrated that there was no disgrace in Muslim men marrying a divorced woman. Moreover, another wisdom was that since Zaid(ra) was the foster-son of the Holy Prophet(sa) and was generally known as his son, by marrying his divorcee, a practical example could be demonstrated by the Holy Prophet(sa) before the Muslims that a foster-son is not a real son, nor do such injunctions apply to them, as are enforced upon biological sons. As a result, this ignorant Arabian custom could be completely expunged from among the Muslims. In this regard, the Holy Qur’ān, which is the most authentic of all historical records states:

“When Zaid dissolved his relationship with Zainab, We married her to you, so that there may be no hindrance for the believers with regard to the wives of their adopted sons, after their adopted sons dissolve their relationship with their wives. This is how it was decreed that the Will of God would come to pass.”12

Therefore, after this divine revelation was sent down, which was absolutely free from the personal desire or thought of the Holy Prophet(sa), he decided to marry Zainab(ra). The Holy Prophet(sa) sent his proposal to Zainab(ra) through Zaid(ra) himself.13 Upon the consent of Zainab(ra), her brother Abū Ahmad bin Jaḥash(ra) served as her guardian and married her off to the Holy Prophet(sa) and the dowry was set at 400 dirhams.14 In this manner, the ancient tradition which was firmly rooted in the plains of Arabia, was uprooted at the very source and stem, and discarded by Islām through the personal example of the Holy Prophet(sa).

At this instance, it is also necessary to mention that historians and Muḥaddithīn generally believe that since divine revelation had been sent down with respect to the marriage of Ḥaḍrat Zainab(ra) and as this marriage took place due to special divine command, an actual ceremony of Nikāḥ did not take place. However, this notion is incorrect. Undoubtedly, this marriage took place in accordance with the command of God, and it can be said that this marriage was settled in the heavens, as it were. However, this cannot relieve a person from the practical application of the Sharī‘at, which is also instituted by God Himself. Hence, the reference of Ibni Hishām, which has been alluded to above, has explicitly stated that the actual ceremony of Nikāḥ did in fact take place and in this respect, the matter is clear and leaves no room for uncertainty or doubt. Moreover, as for the Ḥadīth which states that Ḥaḍrat Zainab(ra) would express in a manner of pride to the other Ummahātul- Mu’minīn that their marriages were announced through their guardians on the earth, while her marriage was announced in the heavens, it is also false to deduce from this that the physical ceremony of her marriage did not take place. The reason being, that even in the case of an apparent ceremony, she maintains the distinction that her marriage was settled in the heavens under the special order of God, while the marriages of the other Ummahātul-Mu’minīn took place under normal circumstances, merely with an apparent ceremony having taken place. In another narration it is related that the Holy Prophet(sa) went to Zainab(ra) without permission, and it is deduced from this as well, that a physical ceremony did not take place. However, if one reflects, this fact does not have any relation whatsoever with a physical ceremony being held or not. If it is inferred from this that the Holy Prophet(sa) went to the home of Ḥaḍrat Zainab(ra) without permission, then this is incorrect and contrary to the facts, because an explicit narration in Bukhārī states that after their marriage, Zainab(ra) was bid farewell from her home, and came to the home of the Holy Prophet(sa), not vice versa.15 If, however, this narration is inferred to suggest that after her Rukhsatānah took place and she entered the home of the Holy Prophet(sa), he went to her without any specific permission, this is nothing out of the ordinary and not at odds with general practice. After coming to the home of the Holy Prophet(sa) as his wife, it was obvious that the Holy Prophet(sa) would go to her, and no permission was required in this respect. Hence, the narration regarding the Holy Prophet(sa) not seeking permission, has no relation whatsoever with the question as to whether a formal ceremony of Nikāḥ took place or not. The fact of the matter is that as Ibni Hishām16 has clearly related, despite divine command, a formal ceremony of Nikāḥ took place. Rationality also dictates that it occurred as such, because firstly, there was no reason for an exception to the general rule. Secondly, when the very objective of this marriage was to break a custom and remove its influence, it was required to an even greater degree that this marriage in particular take place with great proclamation and publicity.