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Safiyah bint Huyayy (صفية بنت حيي‎, c. 610 - c. 670) (also spelled Saffiya, Safiyya, Safiya bint Huyai) was the bride of Kinana and the chief mistress of the Jewish tribes of Quraiza and An-Nadhir. According to the sira, Muhammad captured and married her after killing her husband. She is considered an أم المؤمنين or "mother of the believers." She and her husband were both captured after the victorious conclusion of Muhammad's conquest of Khaybar. The narrations agree that Muhammad chose her due to her exceeding beauty, as had been his custom in other engagements where the believers took slave women as booty, such as the conquest of the Banu Qurayzah. There was apparently some concern for his safety the night of their wedding on the part of his followers, as he had just that day murdered her husband and her father after taking them as prisoners of war, going so far as to torture her husband Kinana in order to ascertain the location of his treasure. Modern Muslims have found the story embarrassing from the modern, liberal point of view, which supports the rights of people to not be slaves and to choose their own sexual and marriage partners. The story of Safiyah flies in the face of these norms, instead reflecting a world where powerful men like Muhammad take women as prizes in war use them sexually to their own advantage with little regard to the women's emotional well being. Rather than admit this quite plain reading of source texts, many Muslim duaah and apologists rather seek to use isolated narratives to recast Safiyah as a women deeply in love with the man who had just killed her father, brother, and new husband (including torturing her husband in order to find his gold) and profoundly possessed by the conviction that he was a prophet of Allah.

Story of Her Capture and Marriage to Muhammad

When the Muslims invaded and conquered Khaybar, the fighting men were killed and Safiyah was taken captive (along with the rest of the women and children) and allotted as booty to Dihya Al-Kalbi, a Muslim.[1] Kinana, her husband, was tortured and executed by the Muslims in order to discover the hiding places of treasure,[2][3][4] and one source relates that he and Safiyah had been married for only one day.[5] She was so beautiful, that the Muslims began praising her in the presence of Muhammad[6], and so the prophet commanded that Dihya be brought before him along with Safiyah.

Allah's Messenger (ﷺ) said: Khaibar is ruined. Verily when we get down in the valley of a people, evil is the morning of the warned ones (al-Qur'an, xxxvii. 177). Allah, the Majestic and the Glorious, defeated them (the inhabitants of Khaibar), and there fell to the lot of Dihya a beautiful girl, and Allah's Messenger (ﷺ) got her in exchange of seven heads, and then entrusted her to Umm Sulaim so that she might embellish her and prepare her (for marriage) with him.

Upon seeing her, Muhammad said, "Take any slave girl other than her from the captives"[7] and he selected her for himself (as was his custom, he had done similarly with Rayhana after The Massacre of the Banu Qurayza):[8]


When the apostle had conquered al-Qamus the fort of B. Abu'l-Huqayq, Safiya d Huyayy b. Akhtab was brought to him along with another woman. Bilal who was bringing them led them past the Jews who were slain; and when the woman who was with Safiya saw them she shrieked and slapped her face and poured dust on her head. When the apostle saw her he said 'Take this she-devil away from me.' He gave orders that Safiya was to be put behind him and threw his mantle over her, so that the Muslims knew that he had chosen her for himself. I have heard that the apostle said to bilal when he saw this Jewess behaving this way, “Have you no compassion, Bilal, when you brought two women past their dead husbands?”
A. Guillaume (trans.), The Life of Muhammad: A translation of Ibn Ishaq’s Sirat Rasul Allah (Oxford University Press, 1978), p. 515

In the above passage, one might surmise that Kinana was killed in battle, but the next passage ibn Ishaq himself confirms that he was murdered by the Muslims by torture in order to find his treasure.

The Muslims left Khaybar to return to Medina and on the way they stopped at a place called Sadd Al-Sahba; it was at this time Safiyah became clean from her menses.[9]

Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab was described to him. Her husband had been killed while she was a bride. So Allah's Messenger (ﷺ) selected her for himself and took her along with him till we reached a place called Sa`d-AsSahba,' where her menses were over and he took her for his wife. Haris (a kind of dish) was served on a small leather sheet. Then Allah's Messenger (ﷺ) told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger (ﷺ) and Safiya.

The prophet decided to marry her, and he considered her manumission to be an adequate mahr (dowry).[10] The "marriage banquet" consisted of Hays (a dish made of dates and butter) served on a small leather sheet and a gathering of those who were conveniently nearby.[11] Another narrator describes the banquet in this way: "...there was neither meat nor bread in that banquet, but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put."[12] Muhammad stayed three nights there and consummated his marriage with Safiyah.[13] According to Tabari, there was apparently some fear amongst the believers that she would kill him in revenge for her husband and father:

قال ابن عمر: حَدَّثَنِي كَثِيرُ بْنُ زَيْدٍ عَنِ الْوَلِيدِ بْنِ رباح عن ابى هريرة، قال:

لما دخل رسول الله ص ‌بصفيه بات ابو ‌أيوب على باب النبي ص، فلما اصبح فراى رسول الله ص كبر، ومع ابى ‌أيوب السيف، فقال: يا رسول الله كانت جاريه حديثه عهد بعرس، وكنت قتلت أباها وأخاها وزوجها، فلم آمنها عليك فضحك رسول الله ص، وقال له خيرا

Ibn ‘Umar [al-Waqidi] – Kathir b. Zayd – al-Walid b. Rabah – Abu Hurayrah: While the Prophet was lying with Safiyah Abu Ayyub stayed the night at his door. When he saw the Prophet in the morning he said "God is the Greatest." He had a sword with him; he said to the Prophet, "O Messenger of God, this young woman had just been married, and you killed her father, her brother and her husband, so I did not trust her (not to harm) you." The Prophet laughed and said "Good".
The History of Al-Tabari, State University of New York Press, vol.39 translated by Ella Landau-Tasseron, p.185

تاريخ الطبري، دار التراث، ج11 ص610

Despite this banquet, and the nights he spent with her, the Muslims were still not sure whether she would be considered a wife or a right hand possession (ie a sex slave/concubine) until Muhammad set off and allowed her to wear a veil as she rode behind him on his camel (as slave women are not allowed to wear the Hijab according to traditional Shari'ah (Islamic Law)).[14]


From the information provided in the Hadith, it can be reasonably concluded that Safiyah did not have a choice in this marriage; rather she was war booty for Muhammad, a not uncommon practice at the time. There do exist passages in ibn Sa'd's "Tabaqat" or lives that indicate that Muhammad gave Safiyah the choice between marrying him and returning to her people:

فقال: لها رسول الله: اختاري، فإن اخترت الإسلام أمسكتك لنفسي وإن اخترت اليهودية فعسى أن أعتقك فتلحقي بقومك. فقالت: يا رسول الله لقد هويت الإسلام وصدقت بك قبل أن تدعوني حيث صرت إلى رحلك وما لي في اليهودية أرب وما لي فيها والد ولا أخ، وخيرتني الكفر والإسلام فالله ورسوله أحب إلي من العتق وأن أرجع إلى قومي

... So, the Prophet said to her: ‘Make your choice, if you will choose Islam, I’ll select you for myself and if you chose Judaism, I’ll set you free and send you to your people.’ She said; ‘O Allah’s Messenger indeed I felt affection for Islam and testified for you even before you gave me this invitation when I came to you. I have no guardian among the Jews, neither father nor brother and I prefer Islam over disbelief. Allah and His Messenger are dear to me then freedom and to return to my people.

This is however contradicted by numerous traditions that she was held captive up until the marriage, and when Muhammad decided that she would be a wife rather than a slave-girl, that is when he made known that her manumission was her Mahr (dowry).

أَنَّهُ أَعْتَقَ صَفِيَّةَ وَجَعَلَ عِتْقَهَا صَدَاقَهَا ‏.‏ وَفِي حَدِيثِ مُعَاذٍ عَنْ أَبِيهِ تَزَوَّجَ صَفِيَّةَ وَأَصْدَقَهَا عِتْقَهَا.

Allah's Apostle emancipated Safiyya, and made her emancipation her wedding gifgt. And in the hadith of Muadh from his father he (Muhammad) married Safiyah and gave her as her wedding gift her manumission.

Based on the sources, it seems that Muhammad took Safiyah based on her beauty. Her social status would not have mattered in this particular situation because Muhammad did not intend on maintaining amiable ties with the Jews of Khaybar, and in hand has subjected them by imposing the Dhimma and Jizyah upon them. In fact, he intended on forcing them into exile but was talked out of it by the Jews who agreed to cultivate the land and give half of its earnings to the Muslims.[15]

In later, non-sahih accounts, there are reports that Safiyah desired to become a Muslim, however there is no evidence of this in sahih accounts. She was the Jewish chief mistress of two tribes who had rebelled against Allah and his Apostle, so her religious piety would not have been a considering factor for Muhammad. Her wealth had been confiscated as war booty, so her wealth would not have been a considering factor either. Muhammad knew nothing about Safiyah until her capture and distribution as booty; his interest seems only to have been sparked when he heard about her beauty.

Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab was described to him. Her husband had been killed while she was a bride. So Allah's Messenger (ﷺ) selected her for himself and took her along with him till we reached a place called Sa`d-AsSahba,' where her menses were over and he took her for his wife.

Additional Narratives

Many narratives outside of the sahih hadith tradition exist about Safiyah:

When the Muslims conquered al-Qamus (the fort of B. Abu'1-Huqayq), Bilal (one of Muhammad's companions) brought Safiyah and another woman to Muhammad. He led them past the slain Jews, and when the woman with Safiyah saw them she shrieked and slapped her face and poured dust on her head. Muhammad said, "Take this she-devil away from me." He then commanded that Safiyah be put behind him and he threw his mantle over her, indicating that he had chosen her for himself. It had been said that the apostle asked Bilal, "Had you no compassion, Bilal, when you brought two women past their dead husbands?"[16]

The Sahih Hadith contradict this account, describing Safiyah being brought with Dihya, not another woman, for the sole purpose of satisfying Muhammad's curiosity about her beauty.

Safiyah had a mark on her face, and when Muhammad asked her about it, she told him that her husband had hit her so hard that he blacked her eye. She said she had a dream while she was married to Kinana, and in that dream the moon fell in her lap. When she described it to her husband, he said, "This simply means that you covet the king of the Hijaz, Muhammad", and then he hit her.[17]

In another story, Safiyah was veiled after the wedding feast and Muhammad put her on his camel in order to conduct her to the bridal tent. In the morning, Muhammad heard the noise of someone rustling against the curtain of the tent. Abu Ayub was there, and he had kept watch all night with a drawn sword. When Muhammad asked his reason for being there, his friend explained that he did not trust Safiyah because Muhammad had just slain her husband the previous day. Muhammad thanked him for his vigilance and sent him away.[18]

Issue of Saffiyah's 'Iddah (Waiting Period)

According to Islamic law, a woman who's husband dies must undergo her iddah or waiting period of four months and ten days:

And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do.

As such, Muhammad theoretically should have waited the allotted waiting period to marry her. The hadith narrations, though, seem to indicate that he married her soon after taking her as her slave, waiting only a few days for her to pass her first menstrual period

Narrated Anas bin Malik: We arrived at Khaibar, and when Allah helped His Apostle to open the fort, the beauty of Safiya bint Huyai bin Akhtaq whose husband had been killed while she was a bride, was mentioned to Allah's Apostle. The Prophet selected her for himself, and set out with her, and when we reached a place called Sidd-as-Sahba, Safiya became clean from her menses then Allah’s Apostle married her. Hais (i.e. an ‘Arabian dish) was prepared on a small leather mat. Then the Prophet said to me, "I invite the people around you." So that was the marriage banquet of the Prophet and Safiya. Then we proceeded towards Medina, and I saw the Prophet, making for her a kind of cushion with his cloak behind him (on his camel). He then sat beside his camel and put his knee for Safiya to put her foot on, in order to ride (on the camel).
arrated Anas: The Prophet stayed for three nights between Khaibar and Medina and was married to Safiya. I invited the Muslims to his marriage banquet and there was neither meat nor bread in that banquet but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet) or just (a lady captive) of what his right-hand possesses?" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him (on his camel) and made her observe the veil.

As such it would appear that Muhammad broke the rules of Islamic 'iddah in order to have sex with Safiyah so soon after he had tortured her husband to death. The issue is muddied, though, due to the fact that Safiyah was taken as a slave. Since her husband was killed and not taken with her as her husband in slavery, Muhammad might not have had to follow the rules of Shari'ah regarding the iddah of a widow when marrying her and taking her to bed. In such a case, waiting one menstrual cycle might have sufficed. [19]

Modern Perspectives

The story of Safiyah is retold by Muslims in numerous biographies and books. Some examples are given below:

Marriage with the Holy Prophet: After the Muslims victory in the battle of Khyber all the prisoners of war were assembled. A companion of the Holy Prophet, Hadrat Dehia Kalbi, requested him for a maid. The Holy Prophet allowed him to select one. Accordingly, he picked up Hadrat Safiyah. But another companion brought to the notice of the Holy Prophet that Dehia had chosen the leading lady of the Bany Nuzair and Quraiza tribes, who should have gone to the lot of the Holy Prophet. He meant that the leading woman of an Arab tribe should not be treated as an ordinary woman. The Holy Prophet therefore, allotted another woman prisoner to Hadrat Dehia as his maid. He freed Hadrat Safiyah and married her. (Bukhari)

According to another story when Hadrat Safiyah had been assigned to Hadrat Dehia, the Holy Prophet went round the camp inspecting the prisoners. Hadrat Safiyah represented her case to the Holy Prophet stating that she being the daughter of the chief of her tribe, deserved better treatment than accorded to her. The Holy Prophet who was moved by the implorings of Hadrat Safiya, secured her freedom from Hadrat Dehia on consideration of seven heads of cattle. Thereafter was invited to accept the true faith of Islam. Hadrat Safiyah was already inclined towards Islam and hence she readily accepted the same. The Holy Prophet then married her. (Usudul Ghaba)

On his way to Medina the Holy Prophet halted at a place called Sahba where he held the Walima feast. While starting from Sahba, the holy Prophet got Hadrat Safiyah mounted on his own camel and covered her with his robe indicating that she had now become his wife. In happiness Hadrat Safiya forgot the tragedy that had befallen her family, thinking that now she was the most fortunate lady after marriage with the Holy Prophet of Islam.
Ahmed, Dr. (Mufti) M. Mukarram. (2005) Encyclopaedia of Islam. (pp 163-164). New Delhi: J.L. Anmol Publications Pvt. Ltd.

This version is remarkable for the very selective reading of the sources and outright recasting of some of the material. Gone are the accounts of Safiyah being grieved at the death of her husband and the slaughter of her tribe. The idea that women should be the war booty of the men who conquer their tribe is never even questioned. The fact that she had no husband because he had been tortured to death with a fire on his chest is also conveniently omitted. This clearly shows the contemporary Muslim drive to reconcile elements of the Prophet's biography which clash with contemporary liberal mores about war, slavery, and sexual consent.

The following quotes are from "Umm ul-Mukminin Safiyah: The Jewish Wife of Muhammad" by Mohd Elfie Nieshaem Juferi, September 20, 2005:

There has been some criticism going around as to the nature of marriage of Safiyah(R), the Jewish wife of Muhammad(P). A rabid missionary hostile to the Prophet Muhammad(P) had in fact the audacity to say that:

Muhammad forced himself on a captured woman on the same day that he killed her father, husband and many of her relatives. He was a rapist.

This statement made by this ignorant missionary is due not only to the gutter environment that he was brought up and subjected to, but also because of his inability to understand the circumstances surrounding this event. Insha’allah, our purpose here is to explain the circumstances and the nature of the marriage of Safiyah to the Prophet(P).

The above author clearly views a plain retelling of the facts as related by the tradition to be themselves attack up on the character. He attacks the mere thought of their presentation in a neutral matter as "ignorant missionary" rhetoric, attacking the motive behind even questioning whether Muhammad was morally right to take a woman as war booty and then marry her after killing her father, husband, and brother. Rather than dealing with the meaning of "rape" in such a context of slavery and pre-modern society the author instead casts aspersions.

The following quote deals with the issue through the lens of lineage, which is actually an important angle in Islamic legal thought about marriage:

The Marriage of the Prophet(P) to Safiyah(R)
Safiyah was the daughter of Huyayy ibn Akhtab, the undisputed leader of the Banu al-Nadir as well as a Jewish rabbi. Hence, she was of noble regal and rabbinical heritage. She became a captive of the Muslims when they seized al-Qamus, the fortress of Khaybar. When a Companion of the Prophet(P) heard of Safiyah’s captivity, he approached the Prophet(P) with a suggestion that since she was a lady of Banu al-Nadir, only the Prophet(P) was fit enough to marry her. The Prophet(P) agreed to this suggestion and hence granted her freedom and married her.
Muhammad Husayn Haykal, The Life of Muhammad (North American Trust Publications, 1976), p. 373

The issue of نسب nasab or "lineage" is an important issue in Fiqh (Islamic Jurisprudence) vis-a-vis marriage; in short, lineage is one of the legally allowable categories when considering suitable marriage partners and Mahr (Marital Price). From an Islamic perspective, thus, it does make sense to take such an issue into consideration; yet this fact itself makes no appearance in the original sources, and the author makes no mention of the role played by Safiyah's beauty in the story.

Conquerors in pre-modern times generally married the daughters and wives of the kings whom they had conquered to give themselves legitimacy as the new rulers (in addition, of course, to slaking their lust with women who could not refuse their offers of marriage). Another angle often taken by pro-Islamic authors is often that of possible political motivations behind the marriage. Left out of this analysis, though, is that the feelings and dignity of the girls and women involved were the least of a conqueror's concern. In medieval England, for example, the Norman conquerors occasionally used intermarriage to claim land. The marriage to Safiyah is thus cast as having political signifigance as well, as it would supposedly help to reduce hostilities and cement alliances with the conquered people.John L. Esposito notes that

As was customary for Arab chiefs, many were political marriages to cement alliances. Others were marriages to the widows of his companions who had fallen in combat and were in need of protection.
John L. Esposito. Islam: The Straight Path (5 ed.). Oxford University Press. ISBN 978-0-19-063215-1. OCLC 1027626873, 2016. p.19-20

Esposito posits peacemaking as a goal of the marriage, yet the tribe that Saffiyyah hailed from was and continued to be at war with the Muslims; the people of Khaybar itself were reduced to dhimmitude and along with the rest of the Jews were eventually expelled from Arabia. In addition to this, before Muhammad heard of her beauty, he was going

As for the accusation that Safiyah was coerced into marriage or taken advantage of, as alleged by a known Islamophobic, this claim has no basis at all. It is known that Safiyah(R) remained loyal to the Prophet until he passed away.4 We have in fact the Prophet(P) making the following offer to her, as recorded by Martin Lings:
He [the Prophet Muhammad - Ed.] then told Safiyah that he was prepared to set her free, and he offered her the choice between remaining a Jewess and returning to her people or entering Islam and becoming his wife. “I choose God and His Messenger,” she said; and they were married at the first halt on the homeward march.[20]

Ling doesn't cite any source for this assertion. In contrast to Ling's assertion, we have Sahih Hadith that indicate that Safiyah was chosen for her beauty and kept captive up until her "wedding" night with Muhammad.

The other wives of the Prophet(P) used to show their jealousy of her by making slights upon her Jewish origin. But the Prophet(P) always defended her. Once Safiyah was vexed to the extreme by the taunts of all the Arab wives of the Prophet(P). She took the complaint to the Prophet(P), who felt great compassion for her. He consoled and encouraged her. He equipped her with logic by saying: “Safiyah, take courage and be bold. They are in no way superior to you. Tell them: I am a daughter of the Prophet Harun, a niece of the Prophet Musa, and a wife of the Prophet Muhammad”. This is thus an excellent example of the Prophet Muhammad(P) trying to wipe out pre-Islamic anti-Semitism amongst the Arabs.

"...trying to wipe out pre-Islamic anti-Semitism amongst the Arabs" is a an assertion that's not supported by the primary texts we have. In fact according the traditional sources Muhammad's companions eventually expelled all of the Jews from Arabia, save the Banu Qurayza whom Muhammad slaughtered and enslaved to the last.

The following Islamic message board post attempts to take the marriage as a sign of the prophet's compassion:

With the evidences laid bare before us, we do not see the justification of accusing the Prophet(P) of being a “rapist”, as those anti-Islamic critics allege. That the Prophet(P) himself married Safiyah(R) so as to avoid the certainty of her being a slave of the Muslims and helped her to defend herself from the taunts of her co-wives is enough proof that the Prophet(P) was a man of exemplary conduct and remained honourable even to relatives of his most bitter foes.

The above shows a clear apologetic bias at work; no modern person, especially given contemporary concerns about sexual consent prevalent in modern culture, would cast the marriage of a woman taken as a slave to the man who had just defeated her tribe in battle after an unprovoked surprise attack and murdered her husband, father, and brother as an example of fair and equal consent. The author above is clearly more concerned with modern perceptions of Muhammad and how they conform to contemporary mores around things like sexual consent than the plain facts of what is written in the texts.

Meraj Mohiuddin's book 2015 Revelation: The Story of Muhammad, provides only a single paragraph on the story of Safiyah's capture and betrothal to Muhammad, summarizing it as such:

While the people of Khaybar return to their homes, Kinanah's 17-year-old widow, Safiyah bin Huyay, approaches the Prophet and relates a dream in which she saw a brilliant moon over the city of Medina. The moon moved to Khaybar and then fell into her lap. The Prophet interprets her dream by giving her the choice of returning to her people or embracing Islam and joining his household as his 10th wife. Safiyah readily chooses the latter.
Meraj Mohiuddin. Revelation: The Story of Muhammad : Peace and Blessings be Upon Him. Whiteboard Press. pp. 291. ISBN 978-0-9896288-0-8. OCLC 1069569279, 2015.

No passages are cited by Revelation to support this story but the following hadith is probably in mind here

There was a green scar in an eye of Safiyya. The Messenger of Allah (ﷺ) asked her, ‘What is this scar in your eye?’ She said, “I mentioned before my husband my dream that a moon fell into my lap upon which he slapped me and said; ‘Do you long for the King of Yathrib [the Prophet].’” She said: ‘There was none more hateful to me than the Messenger of Allah (ﷺ) as he had my father and husband killed. The Prophet (ﷺ), however, kept on explaining, ‘Safiya! Your father instigated the Arabs against me and did such and such.’ He kept doing so till all my harsh feelings for him vanished.
al-Tabarani, Abu al-Qasim, al-Mu’jam al-Kabir, (Cairo: Maktaba Ibn Taimiya, 1994) Vol.24, 67 Hadith 177; rated as as sahih by Albani in Silsala al-Ahadith al-Sahiha, (Riyadh: Dar al-Ma‘rif, 1996) Vol.6, Hadith 2793

It should be noted that the tradition seems to contradict the other traditions which show that Safiyah was in great anguist at the death of her family at the hands of Muhammad and his believers. It's also notable that at least one other version of the tradition exists in the same hadith collection where it is the sun, not the moon, that falls into her lap.

نَزَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَيْبَرَ وَصَفِيَّةُ عَرُوسٌ فِي مَجَاسِدِهَا، فَرَأَتْ فِي الْمَنَامِ كَأَنَّ الشَّمْسَ نَزَلَتْ حَتَّى وَقَعَتْ عَلَى صَدْرِهَا، فَقَصَّتْ ذَلِكَ عَلَى زَوْجِهَا، فَقَالَ: وَاللَّهِ مَا تَمَنَّيْنَ إِلا هَذَا الْمَلِكَ الَّذِي نَزَلَ بنا، فَفَتَحَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَضَرَبَ عُنق زوجها صبرا، وتعرض من هناك من فتية النبي صلى الله عليه وسلم ليتزوجها حَتَّى أَلْقَى لَهُمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَمْرًا عَلَى مُنْتَصَفٍ، فَقَالَ: «كُلُوا وَلِيمَةَ رَسُولِ اللهِ عَلَى صَفِيَّةَ»

When Allah’s Messenger (pbuh) reached Khyber while Safiya was a bride at her place. She saw in her dream that the sun came into her lap. She mentioned it before her husband. He said; ‘By Allah you do not wish for anyone except the King who has come upon us.’ Allah’s Messenger conquered Khyber and her husband was killed in captivity. The prophet offered dates to his companions and said “This is the wedding feast of the marriage of the messanger of Allah and Safiyyah."
Tabarani Kabeer, Maktabat Ibn Taymiyah, Hadith 176

Revelation makes no mention of the numerous traditions mentioned above which indicate that Safiyah was filled with sadness at the murder of her family relations by the Muslims (and their torture in her husband Kinana's case). Rather than dealing with the wide range of sources available on Safiyah, Revelation chooses to cherry pick a single tradition which casts her marriage to Muhammad as divinely pre-ordained and in accordance with her personal wishes, which is what modern liberal audiences would expect of a man claimed to be a good example (Uswa Hasana). Again, these modern Muslims seem embarrassed to admit the truth about the multiple different narrations that exist about Safiyah. And instead of presenting the tradition as it exists, they attempt to whitewash it in order to suit modern, liberal sensitivities around consent and slavery.

See Also

External Links


  1. Sahih Bukhari 2:14:68
  2. Ishaq. I (Author), Guillaume. A (Translator). (2002). The Life of Muhammad. (p. 515). Oxford University Press
  3. The History of Al-Tabari, State University of New York Press, vol. 8 translated by Michael Fishbein, p.123
  4. Muir, Sir William. (1878). The Life of Mahomet, New Edition. (pp. 390-391) London:Smith, Elder and Co.
  5. Muir, Sir William. (1878). The Life of Mahomet, New Edition. (pp. 392) London:Smith, Elder and Co.
  6. Sahih Muslim 8:3329
  7. Sahih Bukhari 1:8:367
  8. Ibn Sa'd, Dar Al-Kutub Al-Ilmiyyah, vol.2 p.58
  9. Sahih Bukhari 5:59:522
  10. Sahih Bukhari 5:59:512
  11. Sahih Bukhari 4:52:143
  12. Sahih Bukhari 5:59:524
  13. Sahih Bukhari 5:59:524
  14. Sahih Bukhari 5:59:524
  15. Sahih Bukhari 3:39:531
  16. Ishaq. I (Author), Guillaume. A (Translator). (2002). The Life of Muhammad. (p. 515). Oxford University Press
  17. Ishaq. I (Author), Guillaume. A (Translator). (2002). The Life of Muhammad. (p. 515). Oxford University Press
  18. Muir, Sir William. (1878). The Life of Mahomet, New Edition. (pp. 392-393) London:Smith, Elder and Co.
  19. Modèle:Cite web
  20. 5. Martin Lings, Muhammad: His Life Based On The Earliest Sources (George Allen & Unwin, 1983), p. 269