From the Two Campaigns to Al-Hudaybiyyah

The matter for the Prophet Muhammad and the Muslims was settled after the Battle of the Trench and the defeat of the Banu Qurayza, establishing a position that made the Arabs fear them greatly. Many among the Quraysh began to think, "Wouldn't it be better for the Quraysh to make peace with Muhammad, reconcile with him, especially considering that he is from them, and they are from him, with the emigrants alongside him, including their dignitaries and leaders?" The Muslims found respite after they were reassured by the elimination of the Jewish threat near the city, a threat that no longer existed. They remained in the city for six months, engaging in the trade of life's blessings and enjoying some of life's pleasures. They increased in faith through Muhammad's message and obediently followed his teachings. They walked with him on the path of organizing the Arabian community in a way that was unfamiliar to them before, but it was necessary to build an organized community with an identity and unity like the community that gradually formed under the rule of Islam.

In the pre-Islamic era, the Arabs did not have a fixed system except for what their customs dictated. Their regulations regarding family, marriage, divorce, and the rights of spouses and children were determined solely by the prevailing customs, influenced by the circumstances, sometimes leaning towards excessive permissiveness and, at other times, towards stringent restrictions. Islam had to organize the emerging Muslim community whose customs were not yet established. It had to pave the way in a short time to create the nucleus of a civilization. This civilization would later evolve into the Islamic civilization that would assimilate Persian, Roman, and Egyptian civilizations, imprinting them with its own Islamic identity, gradually reaching its zenith when Allah revealed: "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion". (Quran 5:3)

The Relationships between Men and Women

Regardless of one's opinion about the pre-Islamic Arabian civilization and its nomadic nature, and whether towns like Mecca and Medina possessed a civilization not found in the desert or if they were also in the early stages of civilization, the relationships between men and women in this Arabian society, according to the Quran and the remaining traces of that era, did not go beyond primitive forms of interaction. There were variations among tribes and clans, but overall, this society was not far from the primitive stages of human development. Women adorned themselves freely in the early Jahiliyah (pre-Islamic era) and displayed their beauty in ways that went beyond the control of their husbands. They used to go out individually, in pairs, or in groups to fulfill their needs in the desert, where young men and adults would encounter them as they mingled.

In this society, there was no prohibition on exchanging longing glances or engaging in sweet conversations that would appeal to both men and women. The situation was such that Hind, the wife of Abu Sufyan, did not hesitate to utter passionate words even in the most serious and tense situations, as she encouraged the Quraysh during the Battle of Uhud:

"If you accept, we will embrace, And spread our bedding. Or if you decide otherwise, We will part ways".

During that time, fornication was not considered a grave crime with serious consequences in some tribes. Poetry about love and desire was well-known among the Arabs. Narrators have mentioned that Hind, given Abu Sufyan's stature and influence, had exchanges of affectionate words with him. These exchanges did not diminish her status in her tribe or her people.

Furthermore, in the pre-Islamic era, when a woman gave birth and the child's father was unknown, she did not hesitate to mention the men who had contact with her. She would attribute her child to the man who most resembled the child. At that time, there were no regulations governing marriage, divorce, or counting children. Men could marry and have relationships as they pleased, and women could give birth to whomever they wished. The only concern was that if such relationships became public and caused conflicts, they might lead to enmity, disputes, and fighting.

When conflicts arose, each side could say what they wanted and claim what they wished. The Arabs had a rich imagination due to their nomadic lifestyle, the constant search for sustenance, and their necessity to sometimes exaggerate or even lie in matters of trade. When it came to love and desire, they would let their imaginations run wild, both in times of peace and war.

In the state of peace, someone like Zaid could engage in a casual conversation with Hind, and such conversations would not go beyond the poetic expressions of admiration. However, in times of conflict and war, even Zaid would raise his voice in confrontation with Hind. She would appear before him, stripped of her clothing, and he would verbally attack her. He would make comments about her throat, chest, cheeks, waist, and other body parts that fell within the bounds of rivalry during times of conflict, but he did not go beyond what the rules allowed.

Even though Islam eliminated these practices, their traces remained. We can still find echoes of this culture in the poetry of 'Umar ibn Abi Rabi'ah and in the influence of pre-Islamic love poetry on Arabic literature for many generations. Some remnants of these practices still exist today, albeit to a lesser extent, in contemporary poetry and literature.

Women in Arab and European Societies of That Era

Perhaps this portrayal of Arabian society in the 7th century AD may appear somewhat idealized to readers who admire the Arabs and their civilization, including aspects of pre-Islamic Arabian culture. The reader is pardoned for such sentiments as they weigh this picture. We've presented the reality of our present era and our hopes for the relationships between men and women in matters of marriage, divorce, and family life. However, making such a comparison is fundamentally flawed and may lead to severe misconceptions. We must compare the Arabian communities as we have described one aspect of them in the 7th century AD with the human societies of that era.

It is important to note that, despite the imperfections we have described, the Arabian communities were far better in many ways than the contemporary societies in Asia and Europe. We cannot comment on China or India, as our information about them is limited. However, Northern and Western Europe during that time allowed for practices that could be likened to the early stages of human development in terms of family structure. The Romans, who had their own legal system, were the dominant power and the sole strong rival to the Persians. They placed women in a position lower than that of Arabian women, even those in the desert.

In Roman laws, women were considered property, owned by men who could do with them as they pleased. Men had absolute control over women, even over their lives and deaths. Women were treated similarly to slaves; there was no significant difference in the eyes of Roman law. Women were owned first by their fathers, then by their husbands, and finally by their sons. The control men had over them was absolute, akin to their control over animals and objects. Women were regarded as objects of desire, and it was believed that they had no authority over their own feminine nature. Therefore, the concept of chastity was constructed, and generations adhered to it. This notion of chastity persisted for centuries after the era we are describing, despite the advent of Christianity.

Even though Jesus Christ (peace be upon him) was compassionate and kind toward women, he was forgiving and lenient with them. He famously said, when some of his followers marveled at his kind treatment of Mary Magdalene, "Let him who is without sin among you be the first to throw a stone at her". However, Christian Europe, like pagan Europe before it, continued to marginalize women in a most deplorable way. They did not recognize the intimate relationship between a man and a woman as a natural connection between the masculine and feminine but rather as an enslavement, degradation, and humiliation, as depicted by some theologians and scholars who pondered whether women possessed souls or whether they were like animals, devoid of souls, with no accountability before God, and without any significant presence in God's dominion.

Muhammad and Social Reform

Muhammad recognized, based on the revelations he received, that the welfare of the community depended on the cooperation of both men and women. He viewed them as siblings who should support each other with love and compassion. He believed that women should have rights and responsibilities similar to those of men and that men were responsible for providing a level of care and protection for women. However, achieving these ideals was not without its challenges, and despite the faith of the Arabs who followed him, Muhammad aimed to make these changes gradually and without causing undue hardship.

This approach was not only applied to social reform but also to religious duties, including prayer, fasting, almsgiving (zakat), and pilgrimage (hajj). Muhammad began with examples that the early Muslims could relate to and understand. For instance, the obligation for women to wear the veil (hijab) was not imposed on the Prophet's wives until shortly before the Battle of the Trench, and the limitation on the number of wives to four, with the requirement of fairness, was instituted after the Battle of the Trench and further clarified after the Battle of Khaybar, several years into Muhammad's prophethood.

Muhammad's strategy was to gradually strengthen the relationships between men and women based on righteousness, paving the way for the equality that Islam eventually promoted. This equality granted women rights and responsibilities equivalent to those of men and elevated their status in society. It emphasized that women and men were complementary partners, each with their own roles and responsibilities, working together for the betterment of the community.

Islam Puts an End to Wanton Display

During the time of Muhammad and among the Arabs, as described, the interactions between men and women were limited to what was considered traditional male-female relationships. Wanton's display and flaunting of adornments in a way that could incite inappropriate attention from men was a common practice in Arab society. This often led to situations where the sexual desires of both men and women were aroused, undermining the foundational principles of human dignity and the spiritual connection between individuals in their servitude to God alone. However, the gradual transformation of these practices did not come without challenges.

The presence of Jewish and hypocritical factions in Medina, who were antagonistic to Muhammad and the Muslims, exacerbated the harassment of Muslim women. This led to the siege of Banu Qainuqa' and harm directed towards Muslim women. These problems could have been mitigated if Muslim women had refrained from displaying their adornments when they left their homes. This change could have minimized these issues and laid the foundation for the equality that Islam sought to establish between men and women.

In these circumstances, the Quranic revelation came to address these issues. It emphasized modesty in dress and behavior for both men and women to prevent unwanted attention and harm while still allowing for exceptions in specific situations. The verses (Surah An-Nur, 24:30-31) encouraged modesty in dress and behavior and prescribed the wearing of veils (hijab) as a means of protection.

The implementation of these guidelines facilitated the transition from traditional practices to a more equitable society. In all aspects of life and in the relationships between men and women, Islam promoted equality, considering all as God's servants and encouraging cooperation for the common good and piety. Any indulgence in behavior that could incite sexual desires, if not within the confines of a lawful relationship, was considered sinful, and individuals were called to repentance.

However, changing deeply rooted cultural practices and habits was not an overnight process. It required a gradual transformation of societal norms as people's behaviors and perceptions evolved over time. This process allowed for a gradual shift in the Arab psyche, leading to changes in their attitudes and behaviors regarding gender relations.

In summary, Islam aimed to reform the societal norms of the time, including the way men and women interacted, by introducing gradual changes that aligned with its principles of modesty, equity, and spiritual connection to God. The transformation of cultural practices took time, but it was essential for fostering a more just and balanced society in line with Islamic values.

The Prophet's House and His Wives

In the context of the changes introduced by the new religion, regarding the interactions between men and women, the society largely retained its previous customs or remained close to them. Many people, including some of Muhammad's companions, used to visit him at his house, spending time with him and conversing with him. They also conversed with his wives, and his wives would convey these discussions to him. However, the responsibilities of prophethood were too significant for Muhammad to be preoccupied with these minor interactions. Therefore, God revealed verses addressing this issue:

"O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity". (Quran, Surah Al-Ahzab, 33:53)

These verses were revealed as guidance for the believers, emphasizing their duties and respect toward the Prophet and his wives. They also instructed believers to maintain proper decorum when interacting with the Prophet Muhammad and his family. Moreover, similar verses were revealed specifically for the Prophet's wives:

"O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech. And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. Establish prayer, give zakah, and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification". (Quran, Surah Al-Ahzab, 33:32-33)

These verses directed the Prophet's wives to uphold a higher standard of conduct due to their unique position, reminding them of their responsibilities and the importance of modesty and purity in their behavior. The aim was to set a precedent for the entire Muslim community in matters of respect, decorum, and modesty when dealing with the Prophet and his family.

The Social Prelude for the Islamic Community

This is the new social prelude that Islam intended for the human community. It was built on changing the community's perspective on the relationships between men and women, aiming to erase from people's minds the dominance of the concept of sex as the sole determinant of all considerations. In doing so, Islam sought to guide the community towards its higher human purpose, one that doesn't deny individuals the enjoyment of life, an enjoyment that doesn't compromise their freedom to desire and seek what they want. Islam emphasizes the importance of maintaining a connection between all beings, raising individuals to higher levels in agriculture, industry, and all aspects of life, facilitating their proximity to the righteous and their connection with the near angels.

Islam made fasting, prayer, and charity (zakat) a means of achieving this elevation, as they discouraged indecency, wrongdoing, and injustice. They purify the soul and heart from the impurities of submission to other than God, and they strengthen the bonds of brotherhood among believers, fostering a connection between humans and the entire universe.

The Expedition of Bani Lahyan

This organization of social life gradually paved the way for the significant transformation that Islam prepared for humanity. However, it did not prevent the Quraysh and the Arabs from plotting against Muhammad, nor did it deter Muhammad from maintaining vigilance and swiftly taking action to strike fear into the hearts of his enemies when necessary. Consequently, after six months had passed since the elimination of the Qurayzah tribe, there was a sense of unrest in the vicinity of Mecca. Muhammad contemplated seeking revenge for Khubayb ibn Adi and his companions, who had been killed by the Bani Lahyan tribe at the well of Raji two years earlier. However, he kept his intentions discreet, fearing that the enemy might become wary of his plans.

Muhammad made it appear as though he intended to march toward Syria to catch the opponents off guard. He gathered his forces and directed them northward. When he was assured that the Quraysh and their neighbors were unaware of his true intentions, he quickly returned to the vicinity of Mecca and expedited his journey until he reached the dwellings of the Bani Lahyan tribe near Aran. However, some people saw him descending toward the south, and among them, the Bani Lahyan recognized his intentions. They sought refuge in the mountain passes with their possessions.

The Prophet realized that he would not be able to reach them, so he sent Abu Bakr with a hundred horsemen until they reached Asfan, close to Mecca. Then, the Messenger of Allah led the caravan back to the city on a scorching day, and he was heard saying, "We are returning, repentant, if Allah wills, praising our Lord. I seek refuge in Allah from the fatigue of the journey, the hardship of return, and the displeasure of seeing family and property in a bad state.

The Expedition of Bani Qard

Shortly after settling in Medina, Muhammad had barely spent a few nights there when he received news of an attack by 'Uyaynah ibn Hisn on the outskirts of the city. 'Uyaynah had camels grazing there, guarded by a man and his wife. Muhammad led an expedition against 'Uyaynah and his companions, killed 'Uyaynah and the man, seized the camels, and took the woman captive. They departed, thinking they had escaped safely.

However, Salamah ibn 'Amr al-Aslami, who had set out for a forest, clad in armor and carrying his bow and arrows, passed by the area of Farewell (Thaniyat al-Wida'). From there, he caught sight of a group of people who had taken the camels and the captive woman. He cried out, "Woe to them!" and began pursuing them relentlessly. As he drew nearer to them, he hurled his arrows at them while continuously shouting.

Muhammad received news of Salamah's cries and raised the alarm in Medina, calling for help. The horsemen rushed to him from various directions, and he ordered them to follow the enemy. Meanwhile, he prepared his own forces and set out at their head, pursuing the enemy until they reached the Thaniyat Qard mountain.

'Uyaynah and those with him had hastened their march, hoping to reach Ghatafan territory to escape from the Muslims. However, Medina's horsemen caught up with them and managed to recover some of the camels, and Muhammad himself joined in the battle of Dhu Qarad. A group of the Prophet's companions was eager to confront 'Uyaynah, but he forbade them, as he knew that 'Uyaynah and his companions had reached the protection of the Ghatafan tribe.

The Muslims returned to Medina, and the woman who had been the guard's wife arrived with them, riding on one of the Muslim camels. She had vowed that if the camel saved her, she would sacrifice it to Allah. When the Prophet was informed of her vow, he said, "How poorly she has rewarded the camel! It carried her by Allah's decree, saved her, and then she sacrificed it. There is no vow in disobedience to Allah, nor in what one does not possess.

The Expedition of Bani Al-Mustaliq

After residing in the city for approximately two months, the battle of Bani Al-Mustaliq took place at Al-Muraysi', a significant event in the life of the Arabian Prophet Muhammad (peace be upon him). Not because it was a particularly momentous expedition or because the Muslims faced extraordinary challenges but because it nearly led to discord among the Muslim ranks, and the Prophet resolved it with remarkable determination and decisiveness. Additionally, this expedition resulted in the marriage of the Prophet Muhammad to Juwayriyah bint Al-Harith and played a role in shaping the narrative surrounding Aisha, as her unwavering faith and strength of character were evident even at the age of sixteen, and they continued to shine through despite the adversity she faced.

Muhammad received intelligence that Bani Al-Mustaliq, a branch of the Khuzā'ah tribe, had gathered near Mecca, conspiring to kill him. Their leader, Al-Harith bin Abi Dhirar, was at the forefront of this plot. The Prophet acted swiftly, as was his custom when dealing with adversaries, and set out to confront them preemptively. He placed Abu Bakr in command of the Muhajirun (emigrants), and Sa'd bin 'Ubadah in command of the Ansar (local supporters). The Muslims descended upon a water source near Bani Al-Mustaliq, known as Al-Muraysi', and then encircled the tribe. When they realized that the Muslims were closing in on them, Bani Al-Mustaliq attempted to flee, and a skirmish ensued. Ten members of Bani Al-Mustaliq were killed, and the Muslims suffered only one casualty, Hisham bin Subabah, who was mistakenly struck by an Ansari man. After some exchange of arrows, Bani Al-Mustaliq realized that they had no escape from surrendering to the strong and swift Muslim forces. Consequently, the Muslims captured prisoners, including men, women, camels, and livestock.

The Dispute of Abdullah bin Abi

In the army, Umar ibn al-Khattab had a slave who was leading his horse. After the battle ended, there was a dispute between a man from the Khazraj tribe and Umar over access to water, leading to a heated exchange of words. The Khazraji man addressed the Ansar (local supporters), while Umar's slave addressed the Muhajirun (emigrants). Abdullah bin Abi, who had joined the hypocrites in this campaign in pursuit of booty, was present and became indignant with the Muhajirun and held a grudge against them. He even expressed his dissatisfaction with Muhammad. He said to his companions, "We have allowed these emigrants into our homes, and by God, we will not leave them here without a confrontation. If we return to Medina, the nobles will be expelled, and the lowly will remain".

Abdullah then turned to his people and said, "This is what you have done to yourselves: you have shared your land and divided your wealth with them. By God if you withhold from them what you have in your hands, they will leave your territory". He continued to incite his people with these words and then went to Muhammad after settling his dispute with his adversary. Umar was present with Muhammad and, upon hearing what Abdullah had said, angrily suggested that he should be killed. At that moment, the Prophet exhibited his usual wisdom and leadership skills. He turned to Umar and asked, "What will people say if they hear that Muhammad killed his own companions?"

However, Muhammad realized that he needed to take decisive action to prevent the situation from escalating further. He ordered the people to prepare to leave at a time when Muslims did not typically travel. Abdullah bin Abi rushed to the Messenger Muhammad, denied the accusations against him, and swore by God that he did not say those words. This did not change Muhammad's decision to leave. He led the people throughout the day and night until they reached a point where the sun began to take its toll on them. When they finally settled, they had forgotten the fatigue and concerns caused by Abdullah's words. They returned to Medina with the spoils and captives from the expedition, including Juwayriyah bint Al-Harith, the leader of the defeated Al-Mustaliq tribe.

Abdullah harbored an intense hatred for the Prophet and the Muslims despite outwardly professing Islam and even vehemently denying the allegations against him regarding the incident at Al-Muraysi'. During this time, Surah Al-Munafiqun (The Hypocrites) was revealed, which contained verses addressing those who sought excuses to stay behind during campaigns and plotted against the Muslims.

Profound Psychological Tragedy

Some people believe that in these verses, there was a decree to kill Abdullah bin Abi, and they claim that Muhammad ordered his execution. Upon hearing this, Abdullah bin Abdullah bin Abi, a devout Muslim, went to the Prophet and said, "O Messenger of Allah, I have heard that you intend to kill Abdullah bin Abi based on what you have been informed about him. If you decide to do so, then command me to carry his head to you. I swear by Allah, the Khazraj tribe knows that there is no one among them who has been more dutiful to his father than I am. I fear that you might order someone else to kill him, and I cannot bear to see the killer of my father walking among the people. I would kill him, and in doing so, I would kill a believing man with an unbeliever, leading him to the Hellfire".

This statement by Abdullah bin Abdullah bin Abi encapsulates a deeply turbulent psychological state where various factors within the soul clash powerfully. It reflects the conflict between filial duty, unwavering faith, Arab chivalry, and the desire for the tranquility of the Muslim community so that vendettas do not tear them apart.

Here is a son who foresees that his father will be killed, yet he does not request from the Prophet that he be spared because he believes that the Prophet only acts in accordance with the command of his Lord, and he firmly believes in the disbelief of his father. Driven by the fear of what duty his father demands and the sense of honor and chivalry, he wants to shoulder the burden himself and kill his own father, offering to bring his father's head to the Prophet. This internal conflict tears at his heart and torments his liver. He finds some solace in his faith, believing that he might avoid the hellfire by preventing the Prophet from ordering someone else to kill his father. What greater torment can one endure than this inner struggle? What psychological tragedy is more profound than the one experienced by the person in this situation? How did the Prophet respond to Abdullah after hearing his words? He said, "We will not kill him; rather, we will treat him kindly and keep good company with him for as long as he remains with us".

The Prophet's Forgiveness of Abdullah bin Abi

This act of forgiveness and magnanimity displayed by the Prophet Muhammad towards Abdullah bin Abi is truly remarkable. Despite the resentment it stirred among the people of Medina towards him and his companions, Muhammad chose to show compassion and extend his pardon to Abdullah. The kindness and forgiveness exhibited in this instance had a far-reaching impact, one that transcended any punishment that might have been inflicted.

After this incident, whenever Abdullah bin Abi would engage in discussions or conversations with his people, they would admonish him, reprimand him, and make him feel that his life was sustained by the benevolence of Muhammad. On a different occasion, the Prophet discussed various matters concerning the Muslim community with Umar, and the topic of Abdullah bin Abi and the way his people treated him came up. Muhammad's response showcased his profound wisdom and his commitment to maintaining unity among his followers. He said, "What is your opinion, O Umar? By Allah, if I had killed him on the day you suggested I should, a group of people would have revolted against me". This statement highlights the Prophet's foresight and his understanding of the greater good that comes from forgiveness and reconciliation, even in the face of adversity.

Aisha's Journey with the Prophet Among the Bani Mustaliq

All of this took place after the Muslims returned to Medina, bringing with them captives and spoils of war. However, an incident occurred that left a lasting impact and led to a lengthy discussion. It was customary for the Prophet Muhammad, when going on expeditions, to cast lots among his wives. The one whose name was drawn would accompany him on the journey. On the eve of the expedition to the Bani Mustaliq, Aisha's name was drawn, and she was chosen to accompany him.

Aisha was of delicate build and lightweight. When they reached her tent, they set out a howdah (a seat on a camel's back) for her. The men lifted it onto the camel's back, barely noticing its presence due to her lightweight. After the Prophet had completed the expedition and they were on their way back to Medina, he stopped at a resting place for the night.

When they were close to the city, the Prophet ordered the people to resume their journey. At that time, Aisha had gone out of her tent for a personal matter, and the howdah was placed in front of the tent, waiting for her return. Aisha had a necklace that was fastened around her neck, but she noticed it was missing when she returned. She began searching for it. Perhaps she searched for it extensively, and due to fatigue from the arduous journey, she fell asleep. Meanwhile, the expedition continued its journey, unaware that Aisha was not on board.

Aisha did not panic, as she believed that if they realized she was missing, they would return for her. So, she patiently waited, knowing it was better to remain where she was than to wander aimlessly in the desert and risk losing her way. She had no fear, as she trusted that if her absence was noticed, they would come back to find her.

As Aisha lay in her place, Safwan ibn al-Muattal al-Sulami happened to pass by her. Safwan had been lagging behind the army due to some personal matters. He recognized Aisha as he had seen her before the veil was ordained for the wives of the Prophet. Shocked by her situation, Safwan said, "To Allah, we belong, and to Him, we shall return! A'ishah, the wife of the Messenger of Allah! What has been left behind?"

Aisha did not respond. Instead, Safwan brought his camel closer, and Aisha mounted it. He then hurried to catch up with the army, who were making their way to Medina to rest after the long and strenuous journey. Aisha entered the city in broad daylight, and the people were able to witness her arrival. However, no one questioned her or cast any doubt upon her virtue or Safwan's faith, for her appearance bore no signs of suspicion.

No rumors circulated, and no questions were raised about her delay in joining the expedition. Instead, the Muslims shared the spoils of war, captives, and booty taken from the Bani Mustaliq. They enjoyed a life of abundance, which only grew richer with each passing day as their faith in Allah and their determination against their enemies strengthened. They embraced death in the path of Allah for the sake of their faith and freedom of belief, a freedom that the Arabs had once fiercely resisted.

Juwayriyah bint al-Harith: The Story of her Marriage to Prophet Muhammad

Juwayriyah bint al-Harith was one of the captives from the tribe of Bani Mustaliq. She was known for her beauty and eloquence. She fell into the share of one of the Ansar (Medinan Muslims), and she wished to redeem herself from him. She approached the Prophet Muhammad to seek his help in securing her freedom. She informed him that she was Juwayriyah, the daughter of al-Harith, the leader of her people. She also mentioned that her father was willing to pay a ransom for her release.

Juwayriyah was concerned about the implications of her captivity and sought the Prophet's assistance. Upon hearing her request, the Prophet asked her if she would prefer something better than her ransom. Curious, she asked what that might be. The Prophet proposed to pay her ransom and marry her. Juwayriyah accepted the proposal.

Upon learning of this, the Muslims released some of the captives from the Bani Mustaliq as a gesture of honor to their new in-law, the son-in-law of the Prophet Muhammad. Aisha, one of the wives of the Prophet, later praised Juwayriyah, saying that she was a woman who brought immense blessings to her people.

There are varying accounts of the circumstances surrounding Juwayriyah's marriage to the Prophet. Some suggest that her father, al-Harith, came to the Prophet with her ransom and embraced Islam, and as a result, the Prophet married Juwayriyah to him. Others say that a relative of Juwayriyah arranged her marriage to the Prophet without her father's consent.

In any case, Muhammad married Juwayriyah and built a house for her near the residences of his other wives in the vicinity of the mosque. She became one of the Mothers of the Believers, a respected title given to the wives of the Prophet.

While Muhammad was occupied with Juwayriyah, rumors began circulating among the people. Questions arose about Aisha's delay in returning to the camp and her arrival with Safwan ibn al-Muattal, a handsome young man. Zainab bint Jahsh, Aisha's sister and Hamnah's (Juwayriyah's other name) aunt, learned of the rumors. She decided to make Hamnah's grievances known and enlisted the help of Hassan ibn Thabit and Ali ibn Abi Talib to spread the gossip.

On the other hand, Abdullah ibn Abi, another companion, found in this situation an opportunity to further his agenda and eagerly spread the rumors. However, the Aws tribe defended Aisha, considering her the epitome of purity and nobility. The news reached Muhammad, and he was deeply troubled by it. He could not believe that Aisha, whom he loved dearly, would betray him.

Muhammad was torn by uncertainty. He pondered the allegations against Aisha, but he was also aware of her steadfastness, loyalty, and his deep affection for her. The Prophet's mind was filled with confusion, unsure of whether to believe or deny the accusations.

Aisha's Illness and the Prophet's Distress Amidst Public Gossip

Despite the widespread rumors and gossip circulating among the people, nobody dared to inform Aisha of the accusations. Even if she distanced herself from her husband due to these allegations, she could not recognize any mistreatment or coldness on his part, as he continued to show kindness and affection toward her.

Later on, Aisha fell seriously ill, and whenever the Prophet visited her, her mother would be in attendance. He would ask her, "How are you feeling?" However, Aisha sensed the change in the Prophet's behavior towards her, and she couldn't help but wonder whether Juwayriyah had taken her place in his heart.

Feeling hurt by the Prophet's apparent coldness, Aisha even made a request at one point. She said to him, "If you allow me, I'd like to go to my parents' house, and my mother can take care of me". She moved to her mother's house, perplexed by the Prophet's lack of attention and affection. She remained ill for over twenty days, during which she had no knowledge of the rumors circulating under her name.

As for Muhammad, he felt deeply distressed by these rumors and the impact they were having on his family life. He took the opportunity during one of his sermons to address the issue publicly. He stood before the people and said, "O people! What is the matter with some men who are harming me in my family and spreading false accusations about me? By Allah, I do not know anything bad about them. They say this about a man whom I know nothing except good, and they claim that a woman enters my house, but she is always with me".

One man from the Aws tribe named Asid bin Hudair responded to the Prophet's call for support and said, "O Messenger of Allah, if these accusations are coming from our brothers, the Aws, we will deal with them. If they are coming from our brothers, the Khazraj, please instruct us, and I swear by Allah, we will deal with them decisively". However, Saad bin Ubadah interjected, stating that Asid made this statement because he knew the rumors were originating from the Khazraj tribe, and if it were from the Aws, he would not have made such a suggestion.

The situation nearly escalated into a serious conflict if not for the wisdom of the Prophet and his intervention. His timely address and mediation helped diffuse the tension and prevented a larger crisis from unfolding.

Aisha Receives the News

The news eventually reached Aisha through a woman from the Muhajireen, and when she learned of it, she felt overwhelmed and nearly fainted from shock. She burst into tears, and her sorrow was uncontrollable; feeling as though her heart was breaking. She went to her mother, her steps weighed down by the immense burden of grief. She told her mother, choking back her tears, "May Allah forgive you, O Mother! The people are talking about what they are talking about. Please, do not mention it to me!"

Her mother witnessed the anguish that consumed her daughter and attempted to console her. She said, "My dear child, try to ease your mind. By Allah, seldom does a beautiful woman, loved by her husband, have detractors and people speaking ill of her. But remember, the more people speak against her, the more they will talk about her. However, Aisha was not comforted by these words. They only increased her pain, especially when her mother mentioned the Prophet's apparent coldness towards her despite his previous kindness. She felt that his silence on the matter indicated doubt and mistrust.

Yet, what could she do? Should she confront him, as he had confronted her? Accuse herself and then defend herself with oaths and pleas? Should she distance herself from him as he had distanced himself from her? But he was the Messenger of Allah, and he had chosen her from among his wives. It was not his fault that people were talking about her due to her delayed return from the campaign with Safwan. Should she turn her back on him, as he had seemingly turned his back on her?

In this delicate situation, they both prayed for divine guidance to find a way for Muhammad to acknowledge the truth of her innocence and return to treating her with the same love, affection, and kindness as before.

Muhammad Consults with Usama and Ali

Muhammad found himself in a difficult position as the accusations against Aisha persisted, causing him immense distress. He felt compelled to seek counsel from his trusted companions on how to handle the situation. He went to Abu Bakr's house and called upon Ali and Usama ibn Zaid for consultation.

Usama, in defense of Aisha, vehemently denied the accusations, branding them as lies and falsehoods. He believed that the people did not know Aisha as well as the Prophet did, and she could only be a source of goodness.

Ali, on the other hand, suggested interrogating a slave girl in hopes of getting a different perspective. Perhaps her testimony would clear Aisha's name. The slave girl was summoned, and Ali, in his determination to clear Aisha's name, struck her forcefully, demanding that she speak the truth. However, the slave girl insisted that she knew nothing except goodness about Aisha and denied any involvement in spreading false rumors.

Finally, Muhammad had no choice but to confront his wife and ask her to confess. When he entered her chamber, Aisha was accompanied by her parents and an Ansari woman. She was crying, and the Ansari woman wept along with her. Aisha was in the depths of sorrow, unable to bear the weight of the doubt that had crept into Muhammad's heart, the man she loved, revered and believed in wholeheartedly.

As she heard Muhammad's words, her tears ceased, and she listened as he said, "Aisha, surely what has reached you from the people's talk has made you wary. If you have committed something, seek Allah's forgiveness and repent. Allah accepts repentance from His servants".

When he finished speaking, Aisha's blood rushed through her veins, and her tears dried up. She looked toward her parents and the Ansari woman, expecting them to defend her innocence, but they remained silent. Aisha's inner turmoil intensified, and she shouted at them, "Won't you speak up?" Her parents and the Ansari woman replied, "We do not know what to say".

Aisha's emotions overwhelmed her, and she couldn't contain her tears any longer. Her tears mingled with her cries, and she turned to the Prophet, still weeping. She said, "I swear by Allah, I will never repent to Allah for something I did not do. I know that if I admit to what people are saying, even though I am innocent, you will believe me. But if I deny it, you will not believe me". She paused and then added, "I only say what the father of Yusuf (Joseph) said: 'Patience is beautiful, and Allah is the one sought for help against what you describe.'"

The Revelation Clearing Aisha's Innocence

After a period of silence following the rumors about Aisha, it remained unclear whether this silence was an indication of her innocence or not. However, during this time, Muhammad continued to receive divine revelations in the form of comforting and reassuring words.

Muhammad would seclude himself in a corner of his home, covering himself with a garment and placing an Adamite cushion under his head. Aisha mentioned that she did not panic or feel concerned when she saw this, as she was confident of her innocence and believed that Allah would not wrong her. However, she couldn't help but wonder whether her parents were somehow involved in what had transpired, perhaps to test whether Muhammad received revelation from Allah.

When the revelation finally came, Muhammad felt an intense relief. He wiped the sweat from his brow and said, "Rejoice, Aisha! Allah has revealed your innocence".

Muhammad then went to the mosque to address the Muslims, reciting the verses of the Quran that had been revealed to clear Aisha's name. These verses declared the innocence of those involved in spreading false accusations against her and emphasized the importance of not accepting slanderous accusations without evidence.

Aisha's parents and the Ansari woman remained silent throughout this ordeal, neither admitting to their involvement nor speaking in her defense. Aisha felt overwhelmed by emotions, and her tears flowed freely. She later thanked Allah for her exoneration and returned to her usual place in Muhammad's heart, the cherished position she had always held.

In addition to Aisha's exoneration, the Quran also revealed the punishment for those who falsely accused chaste women. This marked the beginning of a new phase in Aisha's life, as she resumed her position in the Prophet's household and regained the respect and love of the Muslim community.

In the end, the silence that followed the rumors about Aisha was broken by divine revelation, which reaffirmed her innocence and restored her reputation. This incident serves as a powerful reminder of the importance of seeking truth and justice, even in the face of false accusations, and it highlights the role of divine guidance in shaping the course of events in the early days of Islam.