Juvairiya bint al-Harith

Juwairiya bint al-Harith ( Arabic جويرية بنت الحارث, DMG Ǧuwairiya bint al-Ḥāriṯ ; born around 607; died 676 in Medina ) was one of the wives of the Prophet Mohammed . She belonged to the Banū l-Mustaliq, a subgroup of the Chuzāʿa tribe . Mohammed married her in the month of Shaʿbān of the year 5 of the Hijra (= January 627) after his successful campaign against the Banū l-Mustaliq, during which both she and many of her tribal members were captured and enslaved by the Muslims. According to a tradition that is traced back to Juwairiya herself, she was 20 years old at that time. After Juwairiya's marriage to Mohammed, many prisoners were released by the Banū l-Mustaliq. However, the information about the circumstances and scope of this release are contradictory.

Juwairiya's original name was Barra ("obedience"). Only Mohammed is said to have given her the name Juwairiya, so that one does not say in the manner of a play on words that he has "stepped out of the house of the Barra"; H. had become a rebel.

Family relationships

Juwairiya's father al-Harith ibn Abī Dirār was himself the head (saiyid) of the Banū Mustaliq. Before her marriage to Mohammed, she was married in a Bint ʿamm marriage to a paternal cousin, whose name is given in most sources as Musāfiʿ ibn Safwān. He was killed himself at the battle of al-Muraisiʿ, the marriage remained childless.

Enslavement and ransom by Mohammed at the Battle of Muraisiʿ

As the daughter of the head of the Banū l-Mustaliq, Juwairiya saw the events of the battle between the Banū l-Mustaliq and the Muslims at Muraisiʿ in January 627 at close quarters. Al-Wāqidī quotes her with a report that when the news that Mohammed was nearby and had killed the Banū l-Mustaliq spy, fear broke out in her father’s situation and members of allied tribes ran away. As Mohammed approached her camp, she heard her father say: "Something has come upon us that we cannot do anything about". To her, the number of fighters and horses on the part of the Muslims seemed infinitely large.

After the battle, she was taken captive by the Muslims along with 200 other women and children. Mohammed distributed the booty among his companions , with Juwairiya falling to Ansār ī Thābit ibn Qais (d. 633) and his cousin. Thābit bought his share for some date palms in Medina from his cousin and gave Juwairiya a self- ransom contract that fixed a solution price of nine Ūqīya gold. Juwairiya then went to Mohammed to ask him to help her buy her ransom. At that time he was on the water of Muraisiʿ, where leather tents had been pitched for him and his two companions ʿĀ'ischa and Umm Salama.

There is a report about Juwairiya's first encounter with Mohammed, which is traced back to ʿĀ'ishah and which is available in various versions. According to this, ʿĀ'isha was greatly impressed by Juwairiya's beauty and feared that it would not fail to have an effect on Mohammed. Ibn Hisham narrates the words of her: “By God, I suddenly saw her at the door of my chamber and hated her. Because I knew that the Messenger of God would see them as I saw them. ”Juwairiya then introduced himself to Mohammed, explained her situation to him, pointed out the importance of her father and asked him for a contribution towards her ransom. According to the version of the report cited by al-Wāqidī, Juwairiya also professed Islam on this occasion. Mohammed then asked her if there wasn't something better (a-wa-ḫairun min ḏālik) . When she wanted to know what he meant, he replied that he could fulfill her contract and marry her. She agreed to it. Mohammed then sent to Thābit and asked him to leave Juwairiya to him, which Thābit also willingly did. Mohammed then paid him the price he had imposed on her, released her and married her.

Juwairiya herself is said to have later explained her approach by saying that three days before the Prophet's arrival she had dreamed that the moon of Yathrib would come to her and fall into her lap. She shied away from telling her people about this dream until the prophet actually came.

The visit of Juwairiya's father to Mohammed

Various traditions report that Juwairiya's father visited al-Harith ibn Abī Dirār after the battle of al-Muraisiʿ and the capture of his daughter Mohammed in Medina. According to a report traced back to Abū Qulāba al-Jarmī (d. 722), he complained to Mohammed about the imprisonment of his daughter, saying: “A woman like her will not be taken into captivity. I'm too posh for that. Let them go! ”Mohammed then suggested that his daughter should be given the choice of whether to come with her father or stay with him. Although al-Harith persuaded his daughter not to bring shame on him, she chose to stay with Mohammed. Al-Harith then reproached her seriously.

According to various other reports, it was also Juwairiya's father who bought her out of captivity. It was only after he had triggered it that Muhammad asked for her hand, whereupon al-Harith gave her to him as his wife. In his Sīra work, Ibn Hishām offers a very detailed version of the report about the triggering of Juwairiyas by her father, which begins without a chain of tradition and has legendary features. Accordingly, when al-Harith came to Medina, near the city, saw his camels with which he was going to release his daughter, and decided to withhold two of them. After hiding them in a side valley of ʿAqīq, he went to see the Prophet, who, however, was miraculously informed that he had hidden two camels, which were actually intended for ransom, in the side valley of ʿAqīq. Al-Harith then recognized him as a prophet and accepted Islam. Two sons and several people from his tribe also accepted Islam. Al-Harith had the two camels fetched and handed them over to the Prophet, while he got his daughter back. This then accepted Islam. Mohammed then asked her father for her hand. He gave her to him as his wife, and Mohammed set her a bridal gift of 400 dirham .

The release of Juwairiya's relatives

It is consistently narrated that after Muhammad's marriage to Juwairiya, a large number of prisoners of the Banu l-Mustaliq were released. Because of this, Sach'ishah is said to have proclaimed that no woman had brought greater blessings to her tribe than Juwairiya.

The reasons for the release of the prisoners are stated differently in the sources. According to the report, which can be traced back to ʿĀ'ishah, it was the decision of the Muslims themselves to release their prisoners. You are said to have referred to the new marriage relationship between Mohammed and the Banū l-Mustaliq. Muhammad ibn Habib (d. 860) quotes them with the words: "The Messenger of God is related by marriage to them, so it is not fitting for us to hold onto them any longer". Juwairiya himself is said to have insisted that the Muslims release the prisoners from their tribe on their own initiative. According to other reports, however, the release was at Muhammad's behest. At-Tabarī states that Mohammed released the Banū l-Mustaliq at the request of Juwairiya. According to another tradition, the release of the prisoners was Muhammad's bridal gift (ṣadāq) to Juwairiya.

It is also unclear whether the release included all prisoners of the Banū l-Mustaliq or was limited to only parts of them. While according to the tradition given by Muhammad ibn Saʿd, every slave (kull mamlūk) was released from the Banū l-Mustaliq, in the tradition of ʿĀ'isha only one hundred people were released, and in a tradition that refers to Mujāhid ibn Jabr It is said that Mohammed released only forty of them. The traditionalist ʿUmāra ibn Ghazīya (st. 757) obviously tried to correct this contradiction. He is quoted as saying that Mohammed released some prisoners for free, others were ransomed by their tribesmen immediately after the booty had been distributed, and others only later in Medina. Finally, every woman from the Banū l-Mustaliq returned to her family.

The major role played by female prisoners in this release operation is striking. According to Muhammad ibn Habib, the release only extended to women anyway. He also reproduces ʿĀ'isha's comment on the release differently: No woman has brought greater blessings to the women of her tribe than Juwairiya. According to the variant of al-ʿĀ'ishah cited by al-Wāqidī, the Muslims had already had sexual relations with the female prisoners they released.

Doubts about Juwairiya's status as a wife

Muhammad's marriage to Juwairiya had certain similarities with his marriage to Safīya bint Huyaiy . That is why at-Tabarī Juwairiya also calls “the Safīya of the Messenger of God on the day of al-Muraisiʿ” (Ṣafīyat rasūli Llāhi yauma l-Muraisiʿ) .

According to a tradition traced back to Mujāhid ibn Jabr , Muhammad's other wives, like Safīya, had doubts about Juwairiya's status as a lawful wife because she was originally a slave (milk yamīn) , and therefore looked down on her. Juwairiya complained to Mohammed about this, whereupon he said: "Didn't I make you a great bridal gift (ṣadāq) by releasing forty of your tribesmen." Obviously, there were later doubts about Juwairiya's status as the regular wife of Mohammed, because It is narrated that both ʿUmar ibn al-Chattāb and the traditionalist Ibn Shihāb al- Zuhrī (st. 742) had to confirm this again. They are said to have pointed out that Mohammed Juwairiya imposed the hijab and gave her the same share of everything as his other wives.

death

Juwairiya died during the caliphate of Muʿāwiya ibn Abī Sufyān in the month of Rabīʿ al-auwal in the year 56 of the Hijra (= January / February 676 AD). Marwān ibn al-Hakam , who was governor of Medina at that time, said the funeral prayer for them.

Not much is known about the rest of Juvairiya's life. A hadith that is narrated in various works reports that she honored Friday with a special fast , but Mohammed forbade her to do so.

literature

• Leone Caetani : Annali dell 'Islam. Vol. I. Milan 1905. pp. 600f. Digitized
• Shams ad-Dīn aḏ-Ḏahabī : Siyar aʿlām an-nubalāʾ. Ed. Shuʿaib al-Arnāʾūṭ. 11th edition. Muʾassasat ar-Risāla, Beirut, 1996. Vol. II, pp. 261–265. Digitized
• Al-Ḥākim an-Naisābūrī: al-Mustadrak ʿalā ṣ-ṣaḥīḥain. Ed. Muṣṭafā ʿAbd al-Qādir ʿAṭā. 5 Vol. Dār al-Kutub al-ʿilmīya, Beirut, 2002. Vol. IV, pp. 27-30. Digitized
• Muḥammad ibn Ḥabīb: al-Muḥabbar. Ed. Ilse Lichtenstädter. Dār al-Āfāq al-Ǧadīda, Beirut, approx. 1985. pp. 89-90. Digitized
• Ibn Hišām : Kitāb Sīrat Rasūl Allāh From d. Hs. On Berlin, Leipzig, Gotha a. Leyden ed. by Ferdinand Wüstenfeld. 2 vol. Göttingen 1858–59. Pp. 729-730. Digitized - German partial translation by Gernot Rotter : The life of the prophet . Goldmann, Stuttgart, 1982. pp. 183f.
• Muhammad ibn Saʿd : Kitāb aṭ-Ṭabaqāt al-kabīr . Ed. E. Sachau. 9 vols. Leiden 1904–1940. Vol. VIII, pp. 83-85. Digitized
• Abū Ǧaʿfar Muḥammad b. Ǧarīr aṭ-Ṭabarī : Taʾrīḫ ar-rusul wa-l-mulūk . Edited by MJ de Goeje. Leiden 1879–1901. Prima Series, pp. 1771-1772 digitized
• Al-Wāqidī: Kitāb al-Maġāzī. Ed. Marsden Jones. 3 Vols. Oxford University Press, London, 1965. Vol. I, pp. 406-413. Digitized - English translation in Rizwi Faizer: The Life of Muhammad: Al-Waqidi's Kitab Al-Maghazi. Routledge, Abingdon, 2011. pp. 199-202. - Shortened German translation in Julius Wellhausen : Muhammed in Medina: this is Vakidi's Kitab alMaghazi in shortened German rendering. Reimer, Berlin, 1882. pp. 176-178. Digitized

Individual evidence

1. ↑ Cf. Muhammad ibn Saʿd : Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 85, lines 21-23.
2. ↑ Cf. Wellhausen: Muhammed in Medina. 1882, p. 178 as well as Sahīh Muslim No. 2140 and Muhammad ibn Saʿd: Kitāb aṭ-qabaqāt al-kabīr . Vol. VIII, p. 84, lines 22-25.
3. ↑ See for example Muammad ibn Ḥabīb: al-Mu -abbar . P. 89.
4. ↑ Cf. Muḥammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 83.
5. ↑ So aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk vol. I, p. 1772.
6. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 406 and Wellhausen: Muhammed in Medina. 1882, p. 176.
7. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 408 and Wellhausen: Muhammed in Medina. 1882, p. 177.
8. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 410f and Wellhausen: Muhammed in Medina. 1882, p. 178.
9. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 411 and Wellhausen: Muhammed in Medina. 1882, p. 178.
10. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 407 and Wellhausen: Muhammed in Medina. 1882, p. 176.
11. ↑ Cf. Ibn Hišām: Kitāb Sīrat Rasūl Allāh . 1858/59, p. 729 and German translation by G. Rotter, p. 183f.
12. ↑ Ibn Hišām: Kitāb Sīrat Rasūl Allāh . 1858/59, p. 729.
13. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 411 and Wellhausen: Muhammed in Medina. 1882, p. 178.
14. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, pp. 411f. u. Wellhausen: Muhammad in Medina. 1882, p. 178.
15. ↑ Muhammad ibn Saʿd: Kitāb al-Ṭabaqāt al-kabīr . Vol. VIII, p. 84, lines 10f.
16. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 84
17. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 412 and Wellhausen: Muhammad in Medina. 1882, p. 178 and Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 84, lines 1-5.
18. ↑ Ibn Hišām: Kitāb Sīrat Rasūl Allāh . 1858/59, p. 729f.
19. ↑ Cf. Ibn Hišām: Kitāb Sīrat Rasūl Allāh . 1858/59, p. 729 and German translation Gernot Rotter. 1982, p. 183f.
20. ↑ Muḥammad ibn Ḥabīb: al-Muḥabbar. P. 90.
21. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, pp. 411f. u. Wellhausen: Muhammad in Medina. 1882, p. 178.
22. ↑ Cf. aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk vol. I, p. 1772.
23. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 84, line 15f and al-Wāqidī: Kitāb al-Maġāzī. Vol. I, pp. 411f. u. Wellhausen: Muhammad in Medina. 1882, p. 178.
24. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 84, line 16.
25. ↑ Cf. Ibn Hišām: Kitāb Sīrat Rasūl Allāh . 1858/59, p. 729.
26. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, pp. 83f and al-Ḥākim an-Naisābūrī: al-Mustadrak. Vol. IV, p. 27.
27. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 412 and Wellhausen: Muhammad in Medina. 1882, p. 178.
28. ↑ Muḥammad ibn Ḥabīb: al-Muḥabbar. P. 90.
29. ↑ Cf. al-Wāqidī: Kitāb al-Maġāzī. Vol. I, p. 411.
30. ↑ Cf. aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk vol. I, p. 1772.
31. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, pp. 83f and al-Ḥākim an-Naisābūrī: al-Mustadrak. Vol. IV, p. 27.
32. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 84, lines 17-22.
33. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. VIII, p. 85, lines 18-21.
34. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. Vol. II, pp. 263f.