Ibrahim and the Prophet's Women

The Impact of the Conquest on the Arabian Peninsula

Muhammad returned to the city after the opening of Mecca, his victory at Hunayn, and the siege of Ta'if. It had become clear to all Arabs that there was no one left in the entire Arabian Peninsula who could rival him, and no tongue dared to utter any harm against him or criticize him. The Ansar (helpers of Medina) and the Muhajirun (emigrants from Mecca) returned with him, all rejoicing in Allah's victory for His Prophet in the sacred city of Mecca. They were grateful for the guidance of the people of Mecca to Islam and for the obedience and submission of the various Arab tribes to him. They all returned to Medina seeking some tranquility in life after Muhammad left behind Attab bin Asid for Umm al-Qura and Mu'adh bin Jabal to teach people their religion and instruct them in the Quran.

This triumph, unprecedented in the history and narratives of the Arabs, left a profound impact on the hearts of all Arabs. It left an impact on the great leaders and lords who could not imagine a day when they would obey Muhammad willingly or accept his religion as their own. It left an impact on the poets who praised these lords in return for their favor and support or in exchange for the tribes' approval and backing. It also left an impact on those nomadic tribes that did not value their freedom much, and it had never crossed their minds to join any banner other than their own or perish in a war or conflict other than the one that concerned their complete annihilation.

What good is the poetry of poets, the sovereignty of lords, or the preservation of tribal identity against this supernatural force? There was no power that could stand before it, and no authority dared to oppose it!

Hadith of Ka'b ibn Zuhair

The impact had reached deep into the hearts of the Arabs when Ka'b ibn Zuhair wrote to his brother Ka'b after the Prophet Muhammad had turned away from Ta'if. He informed him that Muhammad had killed some men in Mecca who used to insult and harm him and that those poets who remained had fled in every direction. He advised his brother to seek refuge with the Prophet in Medina, as he would not kill anyone who came to him in repentance, or he could save himself by going wherever he wished on the outskirts of the land.

Bujayr told the truth, for Muhammad did not order the killing of anyone in Mecca except for four, among them a poet who had insulted the Prophet and two others who had harmed his daughter Zainab when she wanted to migrate from Mecca to join her husband with his permission. Ka'b believed his brother's sincerity, and if he did not go to Muhammad, he knew that his life would be in danger, so he hurried to Medina and stayed with an old friend. When morning came, he went to the mosque, sought the Prophet's protection, and recited the following poem:

"Sa'ad's radiance has appeared; my heart is captivated today, Enamored with her, never to be turned away. So the Prophet forgave him, and from that point on, his Islam was honored".

The Delegations of Tribes to the Prophet

As a result of this impact, the tribes began to come forward to pledge their allegiance to the Prophet willingly. A delegation from the tribe of Tayy, led by their chief Zaid al-Khayl, came to visit the Prophet. He welcomed them graciously, and Zaid spoke to him. The Prophet said to him, "No one has been mentioned to me with praise, and then came to me, except Zaid al-Khayl, who surpassed his reputation". He then changed his name to "Zaid al-Khair" (Zaid of goodness). The Tayy tribe, along with Zaid, embraced Islam, with him as their leader.

One notable individual was Adi ibn Hatim al-Tai, who was a Christian and one of the fiercest enemies of Muhammad. When he saw the situation of the Prophet and the Muslims in the Arabian Peninsula, he gathered his family, children, and fellow Christians from the Byzantine Empire and joined his fellow Christians in Sham (Syria). Adi had fled when the Prophet Ali ibn Abi Talib was sent to destroy the idol of Tayy. Ali demolished the idol, took the spoils of war and captives, among whom was Adi's sister, who was locked in a stable by the mosque where the prisoners were held. When the Prophet passed by her, she stood up and said, "O Messenger of Allah, my father has died, and my brother Adi has gone missing. Show me kindness by Allah and His Messenger". The Prophet Muhammad turned away from her upon hearing her plea. However, when he learned that her brother was Adi ibn Hatim, he realized that her appeal was not for the sake of family ties but out of respect for her father's honor in the pre-Islamic era. Therefore, he ordered her to be set free, provided her with fine clothing, and granted her provisions. She was then sent along with the first caravan heading to Sham.

When she met her brother and recounted what Muhammad had done for her, Adi felt that he could not oppose Allah and His Messenger. He returned and embraced Islam.

In a similar manner, the lords and tribes came to Muhammad after the conquest of Mecca, the victory at Hunayn, and the siege of Ta'if, pledging allegiance to him due to their faith in his message and Islam. Muhammad was in a position of authority in Medina, assured of Allah's support, and sought some peace in his life.

The Death of Zainab, the Daughter of the Prophet

However, the tranquility of his life at that time was not without challenges. His daughter, Zainab, was seriously ill, and he feared for her life.

Since the time when Huwayrith and Habbar had harmed her during her journey out of Mecca, causing her to miscarry, she had remained in fragile health. Her illness eventually led to her passing away. With her death, Muhammad had only one surviving offspring, Fatimah, after her sister Ruqayyah had also passed away before Zainab. Muhammad mourned the loss of Zainab and remembered her virtuous qualities and her beautiful loyalty to her husband, Abu al-As ibn al-Rabi', when she was sent to ransom him from her own father. She had ransomed him despite her conversion to Islam and her loyalty to her husband, even though he fought against her father in a battle in which the Quraysh would have killed Muhammad had they won.

Muhammad recalled the tenderness of her character and the suffering she endured during her illness from the time she returned from Mecca until her death. Muhammad shared in the pain of those who suffered and consoled those in distress. He would go to the outskirts of the city and its outskirts to visit the sick, comfort the distressed, and alleviate the suffering of the afflicted. When he experienced the loss of his daughter after previously losing her sisters, and even before his prophethood, his grief was understandable, and his sorrow was deepened by the memory of the pain he had endured. However, he also found solace in God's kindness and His compassion, which provided him with comfort in his time of distress.

The Birth of Ibrahim

Muhammad's patience was not in vain, as Allah blessed him with a son through Maria al-Qibtiyya, whom he named Ibrahim, after the patriarch and monotheistic prophet Ibrahim (Abraham), the father of the prophets and a devout Muslim. Maria had remained in a unique status since she was gifted to the Prophet by the ruler of Egypt in the capacity of concubines. Unlike the Prophet's wives, known as the Mothers of the Believers, Maria did not have a house adjacent to the mosque. Instead, Muhammad placed her in a residence located on the outskirts of Medina, in an area known today as "Mashraba Umm Ibrahim," surrounded by vineyards. He would visit her there, just as a man might visit a woman under his protection.

Maria had been chosen by Muhammad when she was gifted to him along with her sister, Sirin, by the ruler of Egypt. Sirin was married to Hassan ibn Thabit. Muhammad did not expect to have another son after all his previous wives, following the death of Khadijah, had not borne any children, with the exception of a daughter. Additionally, ten years had passed since they had become pregnant. However, when Maria became pregnant and gave birth to Ibrahim, Muhammad was overjoyed. He was in his sixties at the time. His heart overflowed with happiness and delight, and Maria's status was elevated in his eyes with this birth, moving her from the status of a concubine to a cherished and fortunate mother.

The Jealousy of the Prophet's Wives

It was only natural for all of his wives to feel a certain level of jealousy, which was amplified by the fact that Maria was the mother of Ibrahim and none of the other wives had borne children for him. The Prophet had been exceptionally generous to Salma, the wife of Abu Rafi', who acted as a wet nurse for Maria's child. He had given her the honor of carrying the infant and had even distributed charity on his behalf, equivalent to his weight in silver, among the poor. He arranged for Ibrahim to be breastfed by Umm Saif and placed seven goats in her care to provide milk for the child. Moreover, the Prophet visited Maria's home daily to see his son, finding joy in the innocent and pure smile of the child and the happiness of his growth and beauty. Could anything be more provocative of jealousy in the hearts of his other wives, who had not borne children for him? To what extent would their jealousy go?

Once, the Prophet carried Ibrahim in his arms and showed him to Aisha, filled with joy. He invited her to observe the striking resemblance between Ibrahim and himself. Aisha looked at the child and remarked that she did not see any particular resemblance between them. However, when she noticed the Prophet's happiness at the child's growth, she could not help but feel a sense of anger and frustration. She realized that every other child who was nursed by a wet nurse appeared to grow faster and healthier than Ibrahim. The birth of Ibrahim became a significant event that stirred discontent among the Prophet's wives, and this discontent extended beyond mere words to have more profound consequences in the history of Muhammad and Islam, guided and sanctified by the words of the Holy Quran.

The Prophet and His Wives

It was only natural for this impact to occur because Muhammad had granted his wives a status that had never been known among the Arabs before.

Umar ibn Al-Khattab once said in a narration, "By Allah, during the days of Jahiliyyah (pre-Islamic era), we did not consider women as having any rights. Then Allah revealed regarding them what He revealed, and allocated for them what He allocated". Umar went on to recall a specific incident when his wife suggested something to him, and he responded by questioning her involvement in a matter that was none of her concern. She retorted, "Surprising indeed, O son of Al-Khattab! You want me to submit to you while your daughter Fatimah argues with the Messenger of Allah (peace be upon him) to the extent that he remains upset all day". Umar then took his cloak, wrapped it around himself, and went to visit Hafsa, who was also one of the Prophet's wives and Umar's daughter. Umar spoke to Hafsa and warned her about Allah's punishment and the anger of the Messenger of Allah, saying, "Daughter, don't let these worldly desires that have pleased you and the love of the Messenger of Allah deceive you". He explained how Muhammad's fondness for Maria had led to these circumstances.

The jealousy among Muhammad's wives reached a point where they questioned him about something that he did not have. Abu Bakr and Umar, two of the Prophet's closest companions, asked for permission to see him and, when granted, entered to find the Prophet sitting with his wives. They found him smiling and at ease. Umar then said, "I will say something that will make the Prophet smile". He proceeded to describe an incident involving a woman named Arjaa, who had come to him requesting financial support. Umar went to visit her, but when he reached her, she suddenly removed her necklace, which angered him. The Prophet Muhammad laughed and said, "My wives around me are asking me for financial support".

Both Abu Bakr and Umar approached their respective wives, Aisha and Hafsa, to complain about Muhammad's apparent favoritism toward Maria. Their wives responded that they did not ask the Prophet for anything, but they did it in the presence of Muhammad. This incident led to questions from the Muslim community about the Prophet's actions, and the following verse was revealed: "O Prophet, say to your wives, 'If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. But if you should desire Allah and His Messenger and the home of the Hereafter - then indeed, Allah has prepared for the doers of good among you a great reward.'" (Quran, Surah Al-Ahzab, 33:28-29).

Revolt of the Mothers of the Believers

The incident you're referring to is known as the "Revolt of the Mothers of the Believers" or the "Affair of the Necklace". It took place after Hafsa and Aisha, two of the Prophet Muhammad's wives, became upset over his treatment of Maria al-Qibtiyya, who had been gifted to him by an Egyptian ruler. The wives conspired to demand equal treatment in terms of financial support and their roles as wives.

The incident began when Hafsa went to her father, Umar ibn al-Khattab, to complain about the situation. The Prophet heard about their complaints and decided to separate from his wives for a period of about a month. During this time, he stayed in the upper room of the house of his wife, Sawda bint Zam'a.

Maria al-Qibtiyya, who had borne the Prophet a son named Ibrahim, was at the center of this controversy. The Prophet was concerned about her and visited her during this period. When Hafsa discovered this, she was incensed, and this led to the confrontation and demands for equal treatment among his wives.

Ultimately, the incident ended when Allah revealed verses from the Quran (Surah At-Tahrim, verses 1-5) that addressed the issue and warned the wives that if they turned against the Prophet, he might divorce them. The Prophet then returned to his wives, and they were reconciled.

This incident serves as a historical example of how the Prophet Muhammad handled issues within his household and how he balanced his relationships with his wives. It also highlights the importance of communication, reconciliation, and adherence to the guidance provided by Allah when resolving disputes.

Between Zaynab bint Jahsh and Aisha

It reached the Prophet that one day Zainab bint Jahsh was sent to him while he was with Aisha, and she spoke frankly to him, saying that he was not treating his wives equally and that his love for Aisha was causing injustice to the others. Didn't he set a limit for each woman to have her day and night? Then Sawda noticed the Prophet's withdrawal from her and his lack of warmth towards her, so she gifted her day and night to Aisha to please the Prophet.

Zaynab did not stop her efforts after talking to the Prophet about his unequal treatment of his wives. She even managed to provoke Aisha during a conversation, which made Aisha react strongly. However, the Prophet had to intervene, and if it hadn't been for his signals that calmed Aisha down, the situation might have escalated further. Nevertheless, Zaynab was passionate in her criticisms of Aisha, to the point where the Prophet had to ask his wives to defend themselves. Aisha responded by highlighting the virtues of her father, Abu Bakr.

Disputes Among the Mothers of the Believers

Disputes among the mothers of the believers occasionally arose due to the Prophet's preference in affection for some of them over others. This occasionally led to the Prophet contemplating divorcing one of them, were it not for the fact that they had agreed that he had the right to give more attention and affection to whomever he chose among them. When Maria gave birth to Ibrahim, these disputes and jealousy among them reached their peak. Aisha and others had their moments of jealousy.

The Prophet handled these disputes with compassion and maintained their elevated status. He didn't allow such disputes to consume his time, as he had a mission to spread the message of Islam. However, it was necessary to teach them a lesson in handling such disputes, so he showed firmness and seriousness in resolving matters among his wives. He left no room for uncertainty; they either complied or faced separation. If they understood the wisdom behind his decisions, that was ideal; otherwise, he would treat them kindly and set them free amicably.

The Prophet's Withdrawal from His Wives

The Messenger Muhammad distanced himself from his wives for an entire month, during which he did not speak to any of them or engage in conversation. This period of withdrawal allowed him to focus on his responsibilities in spreading the message of Islam and expanding his influence beyond the Arabian Peninsula. Meanwhile, Abu Bakr, Umar, and the Prophet's close relatives were deeply concerned about the fate of the Mothers of the Believers. They feared the Prophet's anger and the potential consequences of his displeasure, which could extend to the anger of Allah and His angels. It was even rumored that the Prophet had divorced Hafsah, the daughter of Umar, after she had disclosed a secret she had promised to keep.

Rumors spread among the Muslim community that the Prophet had divorced his wives. His wives were troubled and regretful, realizing that their jealousy had caused harm to their beloved husband, who was not only their spouse but also a brother, father, and guide in both this life and the Hereafter. During this period, the Prophet spent much of his time in a small chamber, sitting on a coarse mat, where his young servant, Rabi'ah, would visit him on a palm trunk seat.

Omar's Appeal to the Prophet

During the period when the Prophet distanced himself from his wives for a month, the Muslim community became deeply distressed, with many fearing that he had divorced his wives. They gathered in the mosque, anxiously waiting for some sign. Omar, one of the Prophet's close companions, decided to seek permission to speak with him. He called out to the Prophet's young servant, Rabi'ah, to ask for permission.

Rabi'ah, however, remained silent, indicating that the Prophet had not granted permission. Omar repeated his request, but still, there was no response from Rabi'ah. Growing impatient, Omar raised his voice and said, "O Rabi'ah, seek permission for me to enter and speak with the Messenger of Allah. I believe he thinks I have come to inquire about Hafsah. By Allah, if he orders me to strike her neck, I will do it".

Finally, Rabi'ah sought permission for Omar, and he entered. Upon seeing the Prophet, Omar noticed the modest belongings in the chamber, which included a handful of barley and an equal amount of dates. The Prophet was lying on a mat, which left marks on his side. He had chosen to lead a life of simplicity, turning away from worldly comforts. When Omar began to cry, the Prophet asked him what had moved him to tears.

Omar explained his concerns regarding the wives of the Prophet and their possible divorce, assuring him that Allah, the angels, Gabriel, Michael, and the believers were all with him if he had divorced them. The Prophet then turned his attention to the congregation in the mosque, who were spreading the news of his supposed divorce. He decided to clarify the situation and asked Omar to inform them that he had not divorced his wives.

It was during this incident that the Quranic verses were revealed, reassuring the Prophet and his wives, affirming that Allah was their Protector and that repentance was available to them if needed. The incident concluded with the Prophet and his wives reconciling, and the Prophet returned to his peaceful family life to fulfill his religious duties with a tranquil heart.

The Ruling of Impartial Historical Critique

What has been narrated here about the Prophet Muhammad's separation from his wives, his choice, the reasons and consequences of this separation, as well as the events leading up to it, is, in my opinion, an accurate account of the historical incident. This narrative is supported by various sources, including the books of Tafsir (Quranic exegesis), Hadith (Prophetic traditions), and scattered accounts found in the different biographies of Muhammad. However, none of these biographies present the events in the same comprehensive manner as we have described here.

Most biographies merely touch upon this incident briefly, not delving into its details. Some even omit the story of Hafsah and Maria altogether. As for Western scholars, they often emphasize the issue of Hafsah and Maria and Hafsah's concession to Aisha, attempting to portray Muhammad as a man with questionable relationships with women. However, I believe that Muslim historians have no excuse for neglecting these events, given their significant implications and subtle meanings. On the other hand, Western scholars sometimes overstep the bounds of historical accuracy due to their Christian biases.

Impartial historical critique demands that no one, not even a great figure like Muhammad, be spared from scrutiny. Yet, I believe it is essential to present the events in a balanced and nuanced manner, free from any distortions. Historical accuracy should never be sacrificed for sensationalism or bias.

In the case of Muhammad, a man of great stature, wisdom, and moral character, it is not credible to suggest that the separation was solely due to Hafsah finding him in Aisha's company with Maria, who was a slave belonging to him by right. Such an interpretation leaves historical analysis wanting and detracts from Muhammad's nobility.

The impartial historical critique also requires that we consider these events as natural outcomes of the circumstances and personalities involved. When analyzed in this context, these events become more comprehensible and align with Muhammad's wisdom, magnanimity, firmness, and farsightedness.

Refuting the Objections of Orientalists

Some Orientalists have pointed out the verses at the beginning of Surah At-Tahrim (The Prohibition) in the Quran, which discuss the incident we have discussed here. They argue that all Eastern religious texts, including the Quran, do not mention such a domestic incident in this manner. I believe there is no need to dwell on what is mentioned in various religious texts, including the Quran, regarding the story of the people of Lot, their discussions with the angelic guests, or the fate of Lot's wife. Indeed, the Torah itself recounts the story of Lot's daughters, how they made their father drunk for two consecutive nights so that they could each conceive to ensure their lineage continued, fearing the extinction of Lot's family after the punishment decreed by God.

The point to emphasize is that all religious texts have used the stories of prophets, their lives, their actions, and what they faced as lessons for humanity. The Quran itself contains numerous such stories, presenting them to the Prophet Muhammad as the finest examples to follow. Thus, when the Quran narrates the stories from the life of Muhammad, it does so for the benefit of all believers. It provides lessons, exemplifies the ideal conduct of a Prophet, and illustrates the wisdom behind his actions. Therefore, none of this deviates from what is presented in the religious texts and the Quran concerning the lives of the prophets.

The Quran was not revealed solely for Muhammad; it was revealed for all of humanity. Muhammad is a prophet and messenger among many who came before him, and the Quran contains stories of these earlier prophets. When the Quran recounts events from Muhammad's life and includes aspects of his biography, it does so as an example for Muslims to learn from and emulate. The Quran highlights the wisdom behind his actions and does not contradict the narratives found in other religious texts concerning the lives of the prophets.

Therefore, when discussing Muhammad's separation from his wives, we should not consider it as solely due to any single reason or the specific accounts mentioned. It is essential to remember that this incident is part of the Quran's broader message, serving as an example and a source of guidance for all believers. Thus, any objections raised by some Orientalists that this incident deviates from the historical critique and contradicts the narratives found in other religious texts are not grounded in historical accuracy and do not align with the broader context and purpose of the Quran.