16
When Abū al-ʿĀṣ eventually performed the Hijrah, the Prophet ﷺ restored his wife Zaynab to him—six years later—on the strength of their original marriage contract. (1)
Another narration, however, relates that the Prophet renewed the contract for them. Earlier, when Abū al-ʿĀṣ had been taken prisoner at Badr, Zaynab had sent her own necklace to ransom him. The Prophet ﷺ said, “If you deem it proper, release her prisoner.” The Companions immediately complied. (2)
The sīrah further records that the necklace she offered for his ransom had once belonged to Khadījah and was the one Zaynab had worn when she entered her marriage. When the Messenger of Allah ﷺ saw it, he was moved to compassion and said, “If you think it right, release her prisoner and return it to her.” They replied, “Certainly,” and set him free. The Prophet ﷺ then took from Abū al-ʿĀṣ a pledge that he would let Zaynab depart, for she was among the women who were still vulnerable, and he asked him to keep the matter secret. The Prophet ﷺ thereafter dispatched Zayd
…after he had returned from Yazid b. Muawiyah following the killing of Husayn b. Ali, he was met by al-Miswar b. Makhramah, who said to him: “Do you need anything that I can do for you?” I replied, “No.”
He then said, “Will you hand over the sword of the Messenger of Allah, Allah bless him and grant him peace? I fear the people may overpower you and seize it. By Allah, if you give it to me no one will ever reach it until my soul departs.”
Al-Miswar continued: “Ali b. Abi Talib once asked for the hand of the daughter of Abu Jahl while still married to Fatimah. I heard the Messenger of Allah, Allah bless him and grant him peace, addressing the people about this from this very pulpit, and I was then of age. He said: ‘Fatimah is part of me, and I fear that she may be put to trial in her religion.’ He then mentioned a relative by marriage of his from Banu Abd Shams and praised the excellence of that man’s conduct in his relationship to him, saying: ‘He spoke to me and told the truth, he promised me and kept his word. I do not forbid what is lawful nor permit what is unlawful, but, by Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will never share one house together.’ ”
His words “that she may be put to trial in her religion” mean: because of the jealousy that naturally arises in human beings.
His words “then he mentioned a relative by marriage” refer to Abu al-As b. al-Rabi. The verb inṣahara is used for the husband and his relatives as well as the woman’s relatives; it comes from ṣahartu sh-shayʾa or aṣhartuhu, “I brought it close.” Al-muṣahara (affinity) therefore denotes bringing together people who were previously unrelated and distant.
(1) This is the sound version, as will be explained below.
(2) Related by Ahmad, Musnad, 6:276, and by Abu Dawud, 2692, through Ibn Ishaq who said: “Yahya b. ʿAbbad told me, from his father ʿAbbad, from ʿAishah: ‘When the people of Mecca sent ransoms for their captives, Zaynab sent money to ransom Abu al-As, and with it a necklace that had belonged to Khadijah and that Khadijah had given her at her marriage to Abu al-As. When the Messenger of Allah, Allah bless him and grant him peace, saw it he was deeply moved and said, “If you agree to release her captive and return what is hers, please do so.” They said, “Yes.” The Messenger of Allah had already taken a pledge from him—or he had promised him—that he would allow Zaynab to join her father. The Messenger of Allah then sent Zayd b. Harithah and another man from the Ansar, saying, “Wait in the valley of Yaʾjij until Zaynab passes by you; accompany her until you bring her to me.” ’ ”
The chain is strong, for Ibn Ishaq explicitly states “he told me.” Al-Hakim declared it sound (3:236) and al-Dhahabi concurred. See also Ibn Hisham, al-Sirah, 1:653.
وَلَمَّا هَاجَرَ، رَدَّ عَلَيْهِ النَّبِيُّ ﷺ زَوْجَتَهُ زَيْنَبَ بَعْدَ سِتَّةِ أَعْوَامٍ عَلَى النِّكَاحِ الأَوَّلِ (١) .
وَجَاءَ فِي رِوَايَةٍ: أَنَّهُ رَدَّهَا إِلَيْهِ بِعَقْدٍ جَدِيْدٍ، وَقَدْ كَانَتْ زَوْجَتُهُ لَمَّا أُسِرَ نَوْبَةَ بَدْرٍ، بَعَثَتْ قِلاَدَتَهَا لِتَفْتَكَّهُ بِهَا.
فَقَالَ النَّبِيُّ ﷺ: (إِنْ رَأَيْتُم أَنْ تُطْلِقُوا لِهَذِهِ أَسِيْرَهَا) .
فَبَادَرَ الصَّحَابَةُ إِلَى ذَلِكَ (٢) .
وَمِنَ السِّيْرَةِ: أَنَّهَا بَعَثَتْ فِي فِدَائِهِ قِلاَدَةً لَهَا كَانَتْ لِخَدِيْجَةَ، أَدْخَلَتْهَا بِهَا.
فَلَمَّا رَآهَا رَسُوْلُ اللهِ ﷺ رَقَّ لَهَا، وَقَالَ: (إِنْ رَأَيْتُمْ أَنْ تُطْلِقُوا لَهَا أَسِيْرَهَا، وَتَرُدُّوا عَلَيْهَا) .
قَالُوا: نَعَمْ.
وَأَطْلَقُوْهُ، فَأَخَذَ عَلَيْهِ النَّبِيُّ ﷺ أَنْ يُخْلِيَ سَبِيْلَ زَيْنَبَ، وَكَانَتْ مِنَ المُسْتَضْعَفِيْنَ مِنَ النِّسَاءِ، وَاسْتَكْتَمَهُ النَّبِيُّ ﷺ ذَلِكَ، وَبَعَثَ زَيْدَ
= من عند يزيد بن معاوية، مقتل الحسين بن علي، ﵁، لقيه المسور بن مخرمة فقال له: هل لك إلي من حاجة تأمرني بها؟ قال: فقلت له: لا.
قال له: هل أنت معطي سيف رسول الله، ﷺ؟ فإني أخاف أن يغلبك القوم عليه، وايم الله لئن أعطيتنيه لا يخلص إليه أبدا حتى تبلغ نفسي.
إن علي بن أبي طالب خطب بنت أبي جهل على فاطمة، فسمعت رسول الله، ﷺ، وهو يخطب الناس في ذلك، على منبره هذا، وأنا يومئذ محتلم، فقال: " إن فاطمة مني وأنا أتخوف أن تفتن في دينها " قال: ثم ذكر صهرا له من بني عبد شمس فأثنى عليه في مصاهرته إياه فأحسن قال: " حدثني فصدقني، ووعدني فأوفى لي.
وإني لست أحرم حلالا، ولا أحل حراما ولكن، والله! لا تجتمع بنت رسول الله وبنت عدو الله مكانا واحدا أبدا ".
وقوله: أن تفتن في دينها: أي بسبب الغيرة الناشئة من البشرية.
وقوله: " ثم ذكر صهرا " هو أبو العاص بن الربيع، وانصهر يطلق على الزوج وأقاربه، وأقارب المرأة.
وهو مشتق من صهرت الشئ وأصهرته: إذا قربته.
والمصاهرة: مقاربة بين الاجانب والمتباعدين.
(١) وهو الصحيح كما سيأتي.
(٢) وأخرجه أحمد ٦ / ٢٧٦، وأبو داود (٢٦٩٢) من طريق ابن إسحاق قال: حدثني يحيى بن عباد، عن أبيه عباد، عن عائشة، قالت: " لما بعث أهل مكة في فداء أسراهم، بعثت زينب في فداء أبي العاص بمال، وبعثت فيه بقلادة لها كانت عند خديجة أدخلتها بها على أبي العاص.
قالت: فلما رآها رسول الله، ﷺ، رق لها رقة شديدة وقال: إن رأيتم أن تطلقوا لها أسيرها وتردوا عليها الذي لها؟ فقالوا: نعم.
وكان رسول الله، ﷺ، أخذ عليه أو وعده أن يخلي سبيل زينب إليه.
وبعث رسول الله، ﷺ، زيد بن حارثة ورجلا من الانصار فقال: كونا ببطن يأجج حتى تمر بكما زينب فتصحبانها حتى تأتيا بها ".
وإسناده قوي، فقد صرح ابن إسحاق بالتحديث، وصححه الحاكم ٣ / ٢٣٦ ووافقه الذهبي.
وانظر السيرة لابن هشام ١ / ٦٥٣.