المساعد الذكيجارٍ تحميل القصة…
ز
مرحبًا زائرThe Messenger of Allah ﷺ takes Rayhanah as a concubine from the captives of Banu Qurayzah after she embraced Islam
The Messenger of Allah ﷺ took Rayhanah as a concubine. She was among the captives from Banu Qurayzah, had embraced Islam, and stayed with him until she died in Year 10 after the Hijrah (10 AH).
The Messenger of Allah ﷺ took Rayhanah as a concubine. She was among the captives from Banu Qurayzah, had embraced Islam, and stayed with him until she died in Year 10 after the Hijrah (10 AH).
This falls under the events of Year 5 after the Hijrah (5 AH) related to the Prophet ﷺ's personal affairs after Banu Qurayzah.
In this year: the Messenger of Allah ﷺ took Rayhanah as a concubine, and she was among the captives from Banu Qurayzah after she embraced Islam. She stayed with him until she died in Year 10 after the Hijrah (10 AH).
What is meant is that Rayhanah was among the prisoners who became captives after Banu Qurayzah, then she embraced Islam, and she remained with the Prophet ﷺ until her death in Year 10 after the Hijrah (10 AH).
That she was among the captives from Banu Qurayzah, then embraced Islam, then remained with him after that.
Rayhanah moved from being a captive to staying with him until her death.
It is recorded among the events of Year 5 after the Hijrah (5 AH) related to Banu Qurayzah.
It mentions Rayhanah's Islam.
It is linked to the context of Banu Qurayzah and what became of their affair.
It shows Rayhanah's move to a new life after captivity.
It links Islam with remaining under the care of the Prophet ﷺ after the change.
It reflects part of how society was organized after the events of Qurayzah.
It is linked to the effects of dealing with Qurayzah after the incident.
Took Rayhanah as a concubine
Rayhanah bint Zayd, may Allah be pleased with her, is Rayhanah bint Zayd ibn Amr, and it is said: ibn Khunafah. She was from Banu al-Nadir, and it was also said she was from Banu Qurayzah. This difference is explained by the fact that she was from Banu al-Nadir by lineage, while she was married among Banu Qurayzah or affiliated with them because of residence and marriage ties. She became part of the Prophet's ﷺ share after the Battle of Banu Qurayzah. Scholars of Sirah and biographies differed over her status: it was said that the Prophet ﷺ freed her and married her, and it was said — and this was preferred by some scholars — that she remained in his ownership and was not among the Mothers of the Believers. So, for the platform, the most accurate wording is to describe her by saying: Rayhanah bint Zayd, one of the Prophet's ﷺ concubines, and it is said one of his wives. She is not counted by most scholars among the Mothers of the Believers. Sources mention that she embraced Islam and was a good Muslim, was close to the Prophet ﷺ, and, according to one report, died during his lifetime and was buried in al-Baqi. Her translation is an important example of the need for precision in reports of Sirah, and of not stating firmly what is disputed among scholars of battles and biographies.
They were the source of the captives mentioned
Rayhanah’s Islam is mentioned.
Not asserting details that are not stated.
Her social status changed after captivity.
The event is tied to the incident of Qurayzah.
Sticking to what is established and not going beyond it.
Recording the event as part of the building of the civil society in the Sirah.
Mixing established information with unsupported elaboration.
Adhere to verified information and do not add what is not established.
Controlling historical narration and relying on sources.
The importance of documenting events tied to historical memory.
Verify before sharing news.
It is limited to the documentary meaning without unsupported applications.
The Prophetic context is linked to a specific historical incident, and modern details cannot be compared to it.
Nothing is attributed in history except what is established by the text.
