David Powers,Muammad Is Not the Father of Any of Your Men(Philadelphia: University of Pennsylvania Press, 2009); Powers,Zayd; Walid Saleh, Review Article: Muammad is Not the Father of Any of Your Men,Comparative Islamic Studies6, no. Hadiths(8), (9), and (10) about which much will also be said later, have noisndand are therefore of no value from an evidentiary standpoint. One possibility is an indirect revelation in which Allah inspired the Prophet simply by making him conscious of his impending marriage to Zaynab when Zayd came to him requesting a divorce. Al-Baywi,Anwr al-tanzl waasrr al-tawl(Beirut:Dr Ihyal-Turth, 1997), 4:232; al-Maallandal-Suyui,Tafsral-Jallayn(Riyadh: Madar al-Wani li al-Nashr,2015), 423; al-alab,Insnal-uyunf srat al-Amnal-Mamn, 3:427;Tafsr Ab al-Suud,(Beirut: Dr Ihy al-Turth al-Arab, 2010), 7:105;Lings,Muhammad, 21213. But that was a matter decreed byAllah, the Mighty and Exalted. Interestingly, when they did provide exegesis onal-Azb,38 by transmitting the commentary of a more senior figure, such as Sad ibn al-Musayyab, this anomalous and explicit reference to love was absent in those transmissions.97Of note, both are known to heavily rely on Judeo-Christian sources (known asIsrliyytin medieval Muslim texts) for their own positions, a fact long recognized byhadithspecialists.98Ibn Jurayj lived from 80-150/699-767, and therefore succeeded Muammad Ibn Kab, as was true of Qatdah who died in 120/737, duringwhich furtherdevelopment of the Zaynab account undoubtedly had taken place. The Companions (abah) were not unthinking and uncritical devotees, and an event that pandered so much to the Prophetspersonal interests would not have gone unnoticed by his astute and honorable deputies, some of whom expressed reservations at other occasions regarding much less problematic episodes in the Prophets life.21 Indeed, the Scottish Orientalist William Muir, having taken the incidents veracity as granted, identifies the problem, and marvels thatanyof the Companions could maintain confidence in the Prophetssincerity after this marriage. TheQuranalso makes clear that the Prophetsconcealment was because of his fear of the publics response, and also expressesAllahs promise that He would make what the Prophet concealed manifest to the general public. The underlying objectives of thismarriagearealso immediately explicated unequivocally after its contraction. This is in complete conflict withal-Azb,37which is explicit that Zayd no longer had any desire to remain wedded to Zaynab, and which could not have been the case if he were divorcing her for the Prophet. 67Al-Bukhr,aal-Bukhr,Kitbal-nik, 7:33,hadith5102; IbnMjah,Sunan IbnMjah,Kitbal-nik, 3:29091,hadiths187173. This suggests that the Christian narrative itself was undergoing its own evolution where early Christians who were not fully familiar with the Quranic text and whose knowledge of it was inchoate, were aware that Zayd had played some but yet imprecisely recognized role in one of the Prophetsmarriages. A superficial analysis may lend credence to the belief that there are such a considerable number of reports of this event as to render it a compelling account, as some have indeed hastily concluded, but closer examination demonstrates several major difficulties. 13The Prophet visited Zaynabs house (fa dakhalaalZaynab bint Jash)to propose to her on behalf of Zayd, but she refused. An additional internal difficulty with thesehadithsis the allegation that Zayd offered his wife to the Prophetto wed in the first place, not because it contravened Arab (and Islamic) notions of honor(which it did),butbecausesocietal norms deemed it illicit and even incestuous. To begin, a complete record of the reports that recount either the completelovestruck narrativeor some part of it are listed below. Zayds critique of Zaynab is also sharp and overstated, particularly when compared to the versions of other narrators in which he devoutly refrains from criticizing her and acknowledges her virtues. Shuaybal-Arna(Beirut,Muassasatal-Rislah, 1988), 15:519,hadith7045; al-Bayhaq,al-Sunan al-kabr,Kitbal-nik,ed. Glory be toAllah, who causes hearts to turn! When Zayd returned home, his wife informed him that the Prophethad visited his house. 109I am indebted to Dr. Ovamir Anjum for drawing my attention to this point. 1 Does Scaramanga's flying car reference Chitty-Chitty-Bang-Bang? Additionally, the reports of Ibn Abbs (rA), along with thoseof Ikrimah and Muqtil ibn Sulaymn (rA), are narrated without anyisndat all (muallaq), and also mysteriously come into existence suddenly some hundred years later. Additionally, it will underscore the evolution of the the account, detailing its development over a century after the Prophets death as it gradually transformed into its final form as recognized today. Despite the stated theological, social, and legal goals the Quran posits as the reason for its contraction, the marriage has remained a topic of contention for centuries. The Prophets advice to Zayd to preserve his marriage can be understood in different ways based on each of those contexts. These misgivings stem from a lack of recognition of the Prophetasnot solely a religious figure, butthe head of a state as well as asocial reformer who sought to upend the social malaise that had set into pre-Islamic Arabiaof which adoption and the subsequent regulations associated with it werejust one critical aspect. The Jash family would have been only too enthusiastic with Zaynabs marriage with the Prophet, who not only had never been a slave, but originated from the Quraysh and that too from one of its most noble clans. Muammad Ibn Kab, Qatdah, and Ibn Jurayj are included for comparison because of their roles in the narratives historiographic development, though not considered weak or forgetful. 17Abdal-Razzqal-ann,TafsrAbdal-Razzqal-ann(Beirut:Dral-Kutubal-Ilmyyah, 1999), 3:40,hadith2345;al-abar,Tafsral-abar, 19:113. Apart from the obvious prohibitions on prostitution and other extra-marital relationships, theQuranestablished a waiting period (iddah) after a womans divorce or the death of her husband,duringwhich she could not remarry.71This allowed for any pregnancy from the prior marriage to become manifest and ascribable to the rightful paternity. So the Prophetdeveloped an intense desire for her (fa hawiyah), and said, Glory be toAllah, the one who causes hearts to turn! Zaynab overheard him and mentioned it to Zayd who understood its implication. 116For instance, Ibn Hibbn provides an example of thelovestruck narrativeas a transmission of the unknown narrator Ab Bakr ibn Sulaymn ibn Ab athmah,but hedoes not relate the account in his ownsrahwork. When he requested her again, she asked him, Oh Messenger ofAllah, are you commanding me regarding my own [marriage], and I am a member of my people and also your cousin?Al-abar,Tafsral-abar,19:11213. Should I pause building settler when the town will grow soon? Yay ibn Sad al-Qan, for instance, noted that one could take and write exegetical reports from individuals such as the aforementioned al-ak ibn al-Muzim as well as al-Layth ibn Ab Sulaym, who were not the most reliable hadithtransmitters but were known for exegesis. Was the Prophetcompelled to acknowledge his feelings publiclyand if so why is there no record of this? There was a haircloth that covered the doorway, but the wind lifted the covering so that the doorway exposed Zaynab [who] was in her chamber in dishabille [wa hiyaf ujratihasratan]. When it became clear that the Prophetwas only proposing for Zayd and not himself, she refused until the revelation ofal-Azb,36, which commanded obedience to the Prophet even in matters that related to marriage.17. Zaynab bint Jahash, may Allah be pleased with her, married the Prophet Muhammad in 5 AH, when she was 35 and the Prophet was 58. Although the Prophet (PBUH) wanted to accept Allah's command, he was worried about what his community would think of him if he married the divorcee of his adopted son. That the Jash family would have been enthusiastic to marry Zaynab to the Prophetis not mere speculation, asAbdal-Razzqal-annandMuammad ibn Jarral-abar both relate that when the Prophet visited Zaynab to present a marriage proposal on Zayds behalf, she initially misconstrued the proposal as one from the Prophet himself and was thrilled. No other commentators had previously everinterpreted the verse as Ibn Kab did, andnor was thelovestruck narrativein circulationduring his lifetime, except for an undeveloped prototype during the later years of his life. The Prophethimself had occasion to restrict this when a woman approached him complaining that her father had strong-armed her into marrying her cousin, and the Prophetvoided the marriage.66On a similar note, the Prophetsignificantly circumscribed the payment of dowers to the family of the bride in lieu of the bride herself. Deliver talks with ease using authentic, well-researched, pre-prepared lectures relevant to Muslims today. The Arabic termfaraacan encompass both of those meanings, though the vast majority of exegetes have interpreted the phrase as something permitted based on the lexical understanding. Can the Wildfire Druid ability Blazing Revival prevent Instant Death due to massive damage or disintegrate? He also reproduces details regarding the slander againstisha, as well as specifics regarding his daughters, such as the migration of the Prophets daughter Zaynab to Medina andBanAbdal-Shamss attempts to thwart her from doing so. And her previous marriage was arranged by the Prophet himself. It should be stated from the onset that even if such an evolution of the Muslim reaction took place, it would only inform Muslim constructions of the Prophetshuman nature and infallibility as well as cultural sensibilities that shape the Muslim traditionnot the historicity of the event itselfregarding which it bears no relevance. The major difference is that in thelovestruck narrative, the Prophetimmediately leaves and maintains a display of absolute decorum, though he does internally covet Zaynabas opposed to the Biblical Dwd who fully realizes the adultery, and then furtherhas an innocent man murderedto cover up his crime. Why did Allah SWT order the prophet SAW to marry Zaynab bint Jahsh? The Quran itself then goes on to immediately disclose the cause for the Prophetshesitation as per its promisehis marriage to Zaynabwhich Allah promptly contracted. His account provided all subsequent narrators the foundational elements of the lovestruck narrative, which appears to have been in circulation thereafter. Sean Anthony,Muammad and the Empires of Faith(Oakland: University of California Press, 2020). 42Al-abar,Tafsral-abar, 19:116; al-Bayhaq,Dalil al-nubuwwa(Beirut:Dral-Kutubal-Ilmyyah, 1988), 3:466. Likewise,Allahdecreed that Muammad would marry Zaynab as was the practice (sunnah) of Dwd when he married that woman.33Note that apart from al-abar andAbdal-Razzq, al-abarn and Ibn Ab tim al-Rzadditionally narrate this in their own compilations, and all include Qatdahs citing of al-asans statement immediately after his own.34, 7. Fourth, this reading also accounts for the next verse inal-Azb,38 in which the Quran defends the Prophetfrom his detractors for admirably fulfilling a divine obligation despite the personal cost it incurred. Despite these caveats, the fact remains thatnoevolution is obvious in the historical record prior tothe modern era in the wider Islamic intellectual tradition. Montgomery Watt,Muhammad at Medina(Oxford: Oxford University Press, 1956),28283. Ibn ajar al-Asqaln graded this more detailed hadith by Ibn anbal as sound (asan); Ibn ajar al-Asqaln,Fat al-br, 11:429. It was effective during the early days of Islam in Makkah and at the beginning of . Yet, we hear of no criticism of the Prophetfor coveting Zaynab(rA)in any of the primary sources, nor is there any record of a single contemporary of the Prophet ever quoting anything that suggests that what the Prophetconcealedwas a desire to marry Zaynab. : Oxford University Press, 1956 ),28283 17abdal-razzqal-ann, TafsrAbdal-Razzqal-ann ( Beirut: Dral-Kutubal-Ilmyyah, 1999 ),.. Prophet himself be understood in different ways based on each of those contexts town will soon... 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