Safiyya bint Huyayy

Mother of the Believers Safiyya bint Huyayy
صفية بنت حيي‎
Born	c. 610–614 CE Yathrib, Arabia
Died	c. 664–672 CE Medina, Umayyad Caliphate
Resting place	Al-Baqi Cemetery, Medina
Known for	Being widowed and taken captive during the Battle of Khaybar in 628
Spouse(s)	Sallam ibn Mishkam (m. 624; div. 625) Kenana ibn al-Rabi (m. 627; died 628) Muhammad (m. 628; died 632)
Parents	Huyayy ibn Akhtab (father) Barra bint Samawal (mother)
Family	Banu Nadir (by birth) Ahl al-Bayt (by marriage)

Safiyya bint Huyayy (Arabic : صفية بنت حييṢafiyya bint Ḥuyayy) was a Jewish convert to Islam ^[1] from the Banu Nadir tribe. After Muhammad's army killed her husband Kenana ibn al-Rabi in the Battle of Khaybar in 628 she was taken captive by the early Muslims and subsequently forced to convert and become Muhammad's slave-wife. ^[2] Like all other women who were married to Muhammad, Safiyya was known to Muslims as a "Mother of the Believers". ^[3] Their marriage produced no children and ended with Muhammad's death in Medina in 632.

Early life

Safiyyah was born in Medina to Huyayy ibn Akhtab, the chief of the Jewish tribe Banu Nadir. Her mother, Barrah bint Samawal, was from the Banu Qurayza tribe. Her maternal grandfather was Samaw'al ibn 'Adiya, a celebrated pre-Islamic Arabian Jewish poet from the Banu Harith tribe.^{[ citation needed ]} According to a source, she was married off to Sallam ibn Mishkam, who later divorced her. ^[4]

When the Banu Nadir were expelled from Medina in 625, her family settled in Khaybar, an oasis 153 kilometers from Medina. ^[4] Her father and brother went from Khaybar to join the Meccan and Bedouin forces besieging Muhammad in Medina during the Battle of the Trench. When the Meccans withdrew, Muhammad besieged the Banu Qurayza. After the defeat of the Banu Qurayza in 627, Safiyya's father, a long-time opponent of Muhammad, was captured and executed by the Muslims. ^[5]

In 627 or early 628, Safiyya was married to Kenana ibn al-Rabi, treasurer of the Banu Nadir; she was about 17 years old at that time. ^[4] Muslim sources claimed that Safiyya is said to have informed Kenana of a dream she had in which the moon had fallen from the heavens into her lap. Kenana interpreted it as a desire to marry Muhammad and struck her in the face, leaving a mark which was still visible when she first had contact with Muhammad. ^{[3] [6]}

Battle of Khaybar

Main article: Battle of Khaybar

In May 628, Muhammad and the Muslims invaded Khaybar, and several Jewish tribes (including the Banu Nadir) were defeated and surrendered. Some of the Jewish tribes were allowed to remain in the city on the condition that they give half of their annual produce to the Muslims. The land itself became property of the Muslim state. ^[7] This settlement offer, according to Stillman, did not extend to the Banu Nadir tribe, who were given no mercy. ^[8] As a result of the battle, Safiyya's then-husband, Kenana ibn al-Rabi, was executed.

Dihya al-Kalbi, one of Muhammad's companions, requested a slave from the captives, and Muhammad granted him the choice. Dihya thus went and took Safiyya. Witnessing this, another companion informed Muhammad, highlighting Safiyya's beauty and her status as the chief mistress of Banu Qurayza and the Nadir. The companion believed she was fit only for Muhammad, leading Muhammad to give the order to call them. ^{[9] [10]}

When Safiyya was delivered, she came along with another woman. The latter was distressed by the sight of the slain Jews, which prompted her to cry out and induce self-injury on her face. In response, Muhammad ordered her to be taken away. ^{[11] [12]} He directed that Safiyyah be placed behind him, with his cloak covering her, indicating to the Muslims that He had chosen her for himself, and told Dihya to take any other slave girl from the captives. ^[10] It was reported that Dihya got seven slaves in exchange. ^[13] Muhammad married Safiyya. ^{[14] [15]}

Marriage to Muhammad

Muhammad advised Safiyya to convert to Islam, she accepted and agreed to became Muhammad's wife. ^[16] Safiyya did not bear any children to Muhammad. ^[17] The marriage faced scrutiny from the companions. Some were suspicious of her intentions due to her background. On one occasion, a servant falsely accused Safiyyah of maintaining ties with her Jewish relatives inappropriately. She defended herself, explaining that she only upheld familial bonds, which is encouraged in Islam. ^[18]

Consummation

Regarding the consummation of their marriage and her 'idda (waiting period), several authentic hadith addressed this topic. ^[19]

Her marriage was nullified after her husband was killed and she was taken as a slave, which is different from the typical case of a divorce or death of a woman's husband. Because of this, consummation was based on istibra' (assurance of being free of pregnancy via menses) rather than 'idda. ^[19] Numerous authentic hadith reports describe this:

A hadith attributed to Ruwaifi‘ ibn Thabit al-Ansari reports: ^[20]

Should I tell you what I heard the Messenger of Allah (ﷺ) say on the day of Hunain: … it is not lawful for a man who believes in Allah and the Last Day to have intercourse with a captive woman till she is free from a menstrual course.

Sunnis tend to view this as Hasan and have included it in Abu Dawud.

A hadith attributed to Anas bin Malik reports: ^[21]

… the Prophet (ﷺ) selected her for himself, and set out with her, and when we reached a place called Sadd al-Sahba’, Safiya became lawful (i.e. clean from her menses) and the Messenger of Allah went to her in marriage.

Sunnis tend to view this as Sahih and have included it in Sahih Bukhari.

A hadith attributed to Anas bin Malik reports: ^{[22] [23]}

The Messenger of Allah (ﷺ) avoided (intimacy with) Safiyya till she was free from her menstrual course.

Legacy

After Muhammad's death, she became involved in the power politics of the early Muslim community, and acquired substantial influence by the time of her death. ^[4] In 656, Safiyya sided with caliph Uthman ibn Affan, and defended him at his last meeting with Ali, Aisha, and Abd Allah ibn al-Zubayr. During the period when the caliph was besieged at his residence, Safiyya made an unsuccessful attempt to reach him, and supplied him with food and water via a plank placed between her dwelling and his. ^[4]

Safiyya died in 670 or 672, during the reign of Mu'awiya I, and was buried in the Jannat al-Baqi graveyard. ^[24] She left an estate of 100,000 dirhams in land and goods, one-third of which she bequeathed to her sister's son, who followed Judaism. Her dwelling in Medina was bought by Muawiyya for 180,000 dirhams. ^[4]

Her dream was interpreted as a miracle, and her suffering and reputation for crying won her a place in Sufi works. She is mentioned in all major books of hadith for relating a few traditions and a number of events in her life serve as legal precedents. ^[4]

See also

• Wives of Muhammad
  • Rayhanah bint Zayd, another Jewish woman who was Muhammad's concubine or twelfth wife
• Companions of the Prophet
  • List of non-Arab Sahabah
• Jewish views on Muhammad
• Safiya (given name)

References and footnotes

1. Naveed, Sarmad (10 November 2023). "Safiyya bint Huyayy, the Jewish Mother of All Muslims". The Review of Religions. Retrieved 27 November 2024.
2. Safiyya bint Huyay, Fatima az-Zahra by Ahmad Thompson
3. Stowasser, Barbara. The Mothers of the Believers in the Hadith. The Muslim World, Volume 82, Issue 1-2: 1-36.
4. Vacca, V (1995). "Safiyya". In P. J. Bearman; Th. Bianquis; C. E. Bosworth; E. van Donzel; W. P. Heinrichs (eds.). Encyclopaedia of Islam . Vol. 8 (2nd ed.). Brill Academic Publishers. p. 817. ISBN   9004098348. ISSN   1573-3912.
5. Guillaume, A. The Life of Muhammad: Translation of Ibn Ishaq's Sirat Rasul Allah.
6. "It is related that she bore the mark of a bruise upon her eye; when the Prophet (Peace be upon him) asked her tenderly the cause, she told him that, being yet Kenāna's bride, she saw in a dream as if the moon had fallen from the heavens into her lap; and that when she told it to Kenāna, he struck her violently, saying: 'What is this thy dream but that thou covetest the new king of the Ḥijāz, the Prophet, for thy husband!' The mark of the blow was the same which Moḥammad saw." cf. Muir (1912) pp. 378-379
7. Veccia Vaglieri, L. "Khaybar". In P.J. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN   1573-3912.
8. Stillman (1979) p. 18
9. Harvard Human Rights Journal. Vol. 11. Harvard Law School. 1998. p. 47.
10. Bukhārī 1997, p. 249, Vol. 1, no. 371.
11. Zeitlin 2007, p. 136.
12. al-Ṭabarī, Abū Jaʿfar Muḥammad ibn Jarīr ibn Yazīd. Tarikh al-Tabari. Vol. 8. State University of New York Press. p. 122. ISBN   0-7914-3150-9.
13. Ibn Mājah 2007, p. 298, Vol. 3, no. 2272.
14. Rodinson 1971, p. 254.
15. Muslim 2007, p. 58, Vol. 4, no. 1365.
16. Ibn Saad, al-Tabaqat, pp.120-123.
17. Peters, F. E., Muhammad and the Origins of Islam, State University of New York Press, 1994, pp.179, ISBN   0-7914-1876-6. "At Medina he also married Umar's daughter Hafsa, Hind, Zaynab daughter of Jahsh, 16 Umm Salama, Juwayriyya, Ramla or Umm Habiba, Safiyya, and Maymuna. None of them bore him children, however, though he had a son, Ibrahim, by his Coptic concubine Maria. Ibrahim died an infant."
18. "Safiyya bint Huyayy (ra): A Heart of Gold | The Firsts". Yaqeen Institute for Islamic Research. Retrieved 27 November 2024.
19. Cheema, Waqar Akbar (11 April 2020). "Two Issues Around Prophet Muhammad's Marriage With Safiyya bint Huyayy". ICRAA.org. Retrieved 11 June 2024.
20. Al-Sijistani, Abu Dawud, al-Sunan, Hadith 2158; graded as hasan by al-Albani and Shu‘aib al-Arna’ut
21. Al-Bukhari, al-Sahih, Hadith 2893, 4211, with al-‘Asqalani, Ibn Hajar, Fath al-Bari, (Beirut: Dar al-Ma‘rifa, 1379 AH) Vol.7, 480
22. السنة, جامع شروح. "جامع السنة وشروحها - الصفحة الرئيسية". جامع السنة وشروحها. Retrieved 11 June 2024.
23. al-San‘ani, ‘Abdul Razzaq, al-Musannaf, Hadith 12898, 13109; al-Baihaqi, Abu Bakr, Sunan al-Kubra, (Cairo: Markaz Hijr, 2011) Hadith 15688; al-Haithami, Nur al-Din, Bughyah al-Bahith ‘an Zawa’id Musnad al-Harith, (Madina: Markaz Khidmat al-Sunnah, 1992) Hadith 502, 1005, with Ibn al-Turkamani, Abu al-Hasan, Al-Jawhar al-Naqi ‘ala Sunan al-Baihaqi, (Beirut: Dar al-Fekr, n.d.) Vol.7, 450
24. Al-Shati', 1971, p. 181

Bibliography

• Rodgers, Russ (2012). The Generalship of Muhammad: Battles and Campaigns of the Prophet of Allah. University Press of Florida. ISBN   978-0-8130-3766-0.
• Rodinson, Maxime (2 March 2021). Muhammad. New York Review of Books. ISBN   978-1-68137-493-2.
• Bukay, David (12 July 2017). Islam and the Infidels: The Politics of Jihad, Da'wah, and Hijrah. Routledge. ISBN   978-1-351-51150-6.
• Ibn Mājah, Abū ʿAbd Allāh Muḥammad ibn Yazīd (2007). English Translation of Sunan Ibn Majah with Commentary. Riyadh: Darussalam Publishers & Distributors. ISBN   978-9960-9881-3-9.
• al-Ṭabarī, Abū Jaʿfar Muḥammad ibn Jarīr (1997). The History of al-Ṭabarī Vol. 8: The Victory of Islam: Muhammad at Medina A.D. 626-630/A.H. 5-8. SUNY Press. ISBN   978-0-7914-3150-4.
• Bukhārī, Muḥammad ibn Ismāʻīl (1997). Ṣaḥīḥ Al-Bukhārī: The Translation of the Meanings of Sahih Al-Bukhari : Arabic-English (in Arabic). Vol. 1. Darussalam Pub. & Distr. ISBN   9960-717-32-1.
• Garst, Karen L. (2018). Women v. Religion: The Case Against Faith—and for Freedom. Pitchstone Publishing (US&CA). ISBN   978-1-63431-171-7.
• Zeitlin, Irving M. (2007). The Historical Muhammad. Polity. ISBN   978-0-7456-3998-7.
• Rodinson, Maxime (1971). Mohammed. Pantheon Books. ISBN   978-0394509082.
• Muslim, Imam Abul-Husain (2007). Sahih Muslim. Riyadh: Dar-us-Salam Publications Inc. ISBN   978-9960-9919-0-0.
• Watt, William Montgomerry (2008). Companion to the Qur'an Based on the Arberry Translation (English ed.). Routledge. ISBN   9780415426008 . Retrieved 24 October 2021.

Further reading

• Awde, Nicholas Women in Islam: An Anthology from the Qur'an and Hadits, Routledge (UK) 2000, ISBN   0-7007-1012-4
• John Esposito and Yvonne Yazbeck Haddad, Islam, Gender, and Social Change, Oxford University Press, 1997, ISBN   0-19-511357-8
• Leila Ahmed, Women and Gender in Islam: Historical roots of a modern debate, Yale University Press, 1992
• Valentine Moghadam (ed), Gender and National Identity.
• Karen Armstrong, "The Battle for God: Fundamentalism in Judaism, Christianity and Islam", London, HarperCollins/Routledge, 2001

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