The Thirty Third Narration: When the people of Makkah sent about ransoming their prisoners Zainab sent some property to ransom Abu al ‘As, sending among it a necklace of hers which Khadijah had, and (which she) had given to her when she married Abu al ‘As…..

The Thirty Third Narration

Aisha radiya Llahu ‘anha says:

لما بعث اهل مكة في فداء اسراهم بعثت زينب في فداء ابي العاص بمال وبعثت فيه بقلادة لها كانت عند خديجة ادخلتها بها على ابي العاص، ‏‏‏‏‏‏قالت:‏‏‏‏ فلما رآها رسول الله صلى الله عليه وسلم رق لها رقة شديدة وقال:‏‏‏‏ إن رايتم ان تطلقوا لها اسيرها وتردوا عليها الذي لها، ‏‏‏‏‏‏فقالوا:‏‏‏‏ نعم، ‏‏‏‏‏‏وكان رسول الله صلى الله عليه وسلم اخذ عليه او وعده ان يخلي سبيل زينب إليه، ‏‏‏‏‏‏وبعث رسول الله صلى الله عليه وسلم زيد بن حارثة ورجلا من الانصار فقال:‏‏‏‏ كونا ببطن ياجج حتى تمر بكما زينب فتصحباها حتى تاتيا بها

When the people of Makkah sent about ransoming their prisoners Zainab sent some property to ransom Abu al ‘As, sending among it a necklace of hers which Khadijah had, and (which she) had given to her when she married Abu al ‘As.

When the Messenger of Allah salla Llahu ‘alayhi wa sallam saw it, he felt great tenderness about it and said, “If you consider that you should free her prisoner for her and return to her what belongs to her, (it will be well).”

They said, “Yes.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam made an agreement with him that he should let Zainab come to him, and the Messenger of Allah salla Llahu ‘alayhi wa sallam sent Zaid ibn Harithah and a man of the Ansar with the instruction, “Wait in the valley of Ya’jij[1] till Zainab passes you, then you should accompany her and bring her back.”[2]

This chain of narration is sound as recorded by Abu Dawood, Imam Ahmed, ibn al Jarud, al Hakim, al Tabarani and others.

Commentary and Lessons Learnt from this Narration:

The virtue of the daughter of Rasulullah salla Llahu ‘alayhi wa sallam, Zainab radiya Llahu ‘anha through the following:

a. The great love Rasulullah salla Llahu ‘alayhi wa sallam had for her.

b. Her loyalty to her husband.

c. Her sublime character.

d. Her giving preference to her husband over herself.

e. Giving away her necklace to ransom which had a tremendous amount of sentimental value attached to it.

f. Leaving her husband in spite of loving him, conforming to the directives of Rasulullah salla Llahu ‘alayhi wa sallam.

Any believer who sees any individual of the Ahlul Bayt in dire straits should respond with empathy and an effort to assist them to one’s ability.

The daughter of Rasulullah salla Llahu ‘alayhi wa sallam had an upbringing which allowed her to hold firm onto her Islamic values whilst being so far away from the Muslims.

The virtue of the son-in-law of Rasulullah salla Llahu ‘alayhi wa sallam, Abu al ‘As ibn al Rabi’, and his transcendent character.

This narration establishes the implausibility of the assumption that Zainab radiya Llahu ‘anha migrated with her father.
Question: How is it that the daughter of Rasulullah salla Llahu ‘alayhi wa sallam travelled without a mahram?

Answer: Hafiz writes in Fath al Bari quoting al Baghawi:

لم يختلفوا فى أنه ليس للمرأة السفر في غير الفرض إلا مع زوج أو محرم إلا كافرة أسلمت فى دار الحرب او اسيرة تخلصت و وزاد غيره أو امراة انقطعت من الرفقة فوجدها رجل مامون فإنه يجوز له أن يصحبها حتى يبلغها الرفقة

There is no difference of opinion that a woman can only travel—besides that which is compulsory—with her husband or her mahram. This law will not apply to a woman who accepts Islam living in enemy territory or a prisoner who breaks free. Scholars have added to this, such a woman who has been separated from her family and is found by a trustworthy man. It will be permissible for him to accompany her till her destination.[3]

Imam al Nawawi writes in his commentary on Sahih Muslim:

واتفق العلماء على أنه ليس لها أن تخرج في غير الحج والعمرة إلا مع ذي محرم إلا الهجرة من دار الحرب ، فاتفقوا على أن عليها أن تهاجر منها إلى دار الإسلام وإن لم يكن معها محرم ، والفرق بينهما أن إقامتها في دار الكفر حرام إذا لم تستطع إظهار الدين ، وتخشى على دينها ونفسها ، وليس كذلك التأخر عن الحج

There is consensus of the scholars that a woman will not travel—besides for hajj and ‘umrah—by herself except with a mahram. The exception to this law is for a woman who is migrating from enemy territory. The scholars agree that such a woman will travel to the Islamic state, be it without a mahram. This is because staying in enemy territory will result in her having to keep her religion secret for fear of losing her faith or life.[4]

Furthermore, staying in enemy territory poses a greater threat to her than travelling alone does. Also, Rasulullah salla Llahu ‘alayhi wa sallam sent two persons to accompany her. The above explanation sufficiently answers the question.

The love the Sahabah radiya Llahu ‘anhum had for the Ahlul Bayt and preferring the Ahlul Bayt over themselves.

The compassion of Rasulullah salla Llahu ‘alayhi wa sallam toward the weak, especially those of the Ahlul Bayt.

The permissibility of returning prisoners without any ransom if the Imam finds some reason for doing so. At times this may bring more benefit than taking the ransom. In this incident for instance, the daughter of Rasulullah salla Llahu ‘alayhi wa sallam was returned and Abu al ‘As ibn al Rabi’ radiya Llahu ‘anhu became a Muslim soon thereafter.

Interceding in matters of faith is an exemplary act as much good is realised through it.

The Ahlul Bayt should marry their daughters to compatible, noble persons even though they may not be of the Ahlul Bayt.

The mutual understanding and compassion of the Sahabah radiya Llahu ‘anhum shines through in this narration.

NEXT⇒ The Thirty Fourth Narration

[1] A valley in Makkah.

[2] Sunan Abu Dawood, Hadith: 2692.

[3] Fath al Bari, vol. 4 pg. 90.

[4] Al Minhaj, vol. 9 pg. 104.

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