In Islamic history, one of the most controversial aspects of Prophet Muhammad’s life is his marriage to Zaynab bint Jahsh, who was previously married to his adopted son, Zayd bin Harithah. This event, detailed in various Islamic sources, raises significant ethical questions about Muhammad’s character, which is often upheld as exemplary in Islamic tradition. Let’s delve into the explicit details of this incident, supported by historical references.
The Initial Marriage
Zayd bin Harithah was initially married to Zaynab bint Jahsh by Muhammad’s arrangement, as indicated in History of Al-Tabari Volume VIII, Pg. 4:
“According to Yünus b. ‘Abd al-A’låll—lbn Wahb—Ibn Zayd who said: The Messenger of God had married Zayd b. Härithah to Zaynab bt. Jahsh, his paternal aunt’s daughter.”
The Turning Point
The narrative takes a critical turn when Muhammad inadvertently sees Zaynab undressed, leading to his admiration for her, which eventually results in the dissolution of Zayd’s marriage. This is described in the same source:
“One day the Messenger of God went out looking for Zayd. Now there was a covering of haircloth over the doorway, but the wind had lifted the covering so that the doorway was uncovered. Zayanab was in her chamber undressed, and admiration for her entered the heart of the Prophet. After that happened, she was made unattractive to other man.”
Zayd, feeling a loss of affection for Zaynab, sought to divorce her, despite Muhammad’s initial advice against it. This is further elaborated in Tafsir Al-Jalalayn for Surah 33, Ayat 36:
“Then on one occasion he the Prophet caught sight of her and felt love for her whereafter when he realised that Zayd lost his affection for her and so said to the Prophet ‘I want to part with her’. But the Prophet said to him ‘Retain your wife for yourself’ as God exalted be He says.”
Divine Justification and Marriage
The marriage was then justified by divine revelation, as noted in Sahih al-Bukhari 7420:
“Zaid 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 Messenger were to conceal anything (of the Qur’an he would have concealed this Verse.’ Zainab used to boast before the wives of the Prophet and used to say, ‘You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens.'”
This divine endorsement is further highlighted by the Quranic verse (33:37), which Muhammad initially tried to conceal, according to Aisha.
A Special Privilege According to Tafsir Al-Qurtabi
An additional layer of controversy is added by Tafsir Al Qurtabi in the commentary on Quran 33:50, which states:
العاشر: إذا وقع بصره على امرأة وجب على زوجها طلاقها وحلّ له نكاحها. قال ابن العربي: هكذا قال إمام الحرمين، وقد مضى ما للعلماء في قصة زيد من هذا المعنى
“…Tenth (privilege of Muhammad): If his gaze falls on a woman, her husband must divorce her, and he is free to marry her. Ibn al-Arabi said: This is what Imam al-Haramayn said, and the scholars in the story of Zayd have already mentioned this meaning…”
This interpretation suggests that Muhammad had a unique privilege where merely his gaze upon a woman would necessitate her husband to divorce her, making her available for Muhammad to marry. This raises profound ethical questions about the nature of divine law as it pertains to personal desires.
The Aftermath and Ethical Concerns
The marriage was consummated with a sense of urgency from Muhammad, as he was visibly impatient with guests delaying his private time with Zaynab. Sahih al-Bukhari 4791 provides a vivid account:
“When Allah’s Messenger married Zainab bint Jahsh, he invited the people to a meal. They took the meal and remained sitting and talking. Then the Prophet (showed them) as if he is ready to get up, yet they did not get up. When he noticed that (there was no response to his movement), he got up, and the others too, got up except three persons who kept on sitting. The Prophet came back in order to enter his house, but he went away again. Then they left, whereupon I set out and went to the Prophet to tell him that they had departed, so he came and entered his house.”
Points to Ponder
- Character of Muhammad: If Muhammad is to be considered a role model for moral character, how does this incident of desiring and marrying his adopted son’s wife align with high moral standards? The narrative suggests a lapse in ethical judgment influenced by personal desire.
- Divine Hastening: Aisha herself remarked on the divine haste in fulfilling Muhammad’s desires, as noted in Al-Bukhari Hadith no. 4788: “I feel that your Lord hastens in fulfilling your wishes and desires.”
- Adoption and Divine Law: Initially, Zayd was treated as Muhammad’s adopted son, with Muhammad declaring him as such publicly, as recorded by William Muir in The Life of Mohammad from Original Sources, page no. 35: “Mohammad took him (Zaid Bin Harithah) straightway to the Black Stone of the Ka’ba and said: ‘Bear testimony, all ye that are present. Zeid is my son; I will be his heir, and he shall be mine.'” However, after this marriage, the concept of adoption was abolished in Islam through Quran 33:4, which states: “Allah does not place two hearts in any person’s chest. Nor does He regard your wives as unlawful for you like your real mothers, even if you say they are. Nor does He regard your adopted children as your real children. These are only your baseless assertions. But Allah declares the truth, and He alone guides to the Right Way.”
Special Note:
In defense of the Islamic narrative, it is worth noting that one of the individuals in the chain of narration provided from History of Al-Tabari Volume VIII, Pg. 4, specifically ‘Abd al-A’lall (Abdullah), is considered by some scholars to be a weak narrator. This weakness in the chain could potentially cast doubt on the reliability of the specific detail regarding Muhammad seeing Zaynab “naked”.
However, even if we were to omit this particular aspect due to the weakness in the narration, the broader narrative remains intact across multiple other sources. These sources consistently affirm that Muhammad still developed feelings for Zaynab, his daughter-in-law by adoption, which led to her marriage to him after her divorce from Zayd bin Harithah. Thus, the core issue of Muhammad’s desire for his adopted son’s wife remains unchallenged by the weakness of this one narration.
Conclusion
This account of Muhammad’s marriage to Zaynab bint Jahsh, his adopted son’s former wife, raises profound questions about his character and the ethical framework of Islam. Critics argue that this incident not only portrays Muhammad in a light that contradicts the ideal of moral perfection but also suggests a divine law that seems to bend to personal desires. This narrative challenges the traditional view of Muhammad as an infallible moral guide and prompts a critical examination of the ethical implications of his actions and the subsequent divine revelations. For those who uphold Muhammad as a paragon of virtue, this episode serves as a significant point of contention regarding the consistency of his character and the divine laws of Islam.