The Life & Character of the Seal of Prophets (sa) – Volume III — Page 19
I - Commencement of the Second Era of Life in Madīnah 19 that the narration which states that they were rejoined without a new Nikāḥ is not even accurate. By contrast, the narration which states that the Nikāḥ of Ḥaḍrat Zainab ra was performed again is more credible. However, the true answer is that undoubtedly, the Nikāḥ had been annulled. Yet since Ḥaḍrat Zainab ra had not been married anywhere else, for this reason when Abul-‘Āṣ became Muslim, a new Nikāḥ was not deemed necessary, as if this had been a period of suspension. In other words, during that period, if Ḥaḍrat Zainab ra was to have had a Nikāḥ somewhere else that would have been lawful. However, since she was a free woman, for this reason she was returned to her previous husband without a Nikah , upon his becoming a Muslim. The example of this is like a missing man, whose wife after the passing of a period of time, becomes free for marriage with another man. However, if her husband returns before she marries again, the previous Nikāḥ shall prevail. Allāh knows best. In this regard, it shall also be appropriate to mention the wisdom behind why the Nikāḥ of a non-Muslim man with a Muslim woman, or a Muslim man with a woman not from the Ahl-e-Kitāb , is forbidden in Islām. Therefore, it should be known that in the first case, i. e. , the prohibition of a Nikāḥ with a non-Muslim man is obvious. To give a Muslim girl to a non-Muslim man in marriage is to put the religion of the girl at risk with one’s own hand and to open the door of Islām’s decline, rather than its progress. Islām cannot accept this option in any case. Then, to take a disbelieving girl in marriage who is not of the Ahl-e-Kitāb , has been prohibited because such a girl will be completely ignorant of the principles of religion. Hence, not only will she prove detrimental to the upbringing of the children but her heart will not truly align with her husband’s, if he is a true Muslim. Consequently, they will remain deprived of true marital happiness. In contrast, the wisdom behind allowing one to take an Ahl-e-Kitāb girl in marriage is so that firstly, the path of the expansion of international relations remains open. Secondly, such a girl would prove somewhat beneficial to the upbringing of children, on account of her familiarity with the principles of religion. Thirdly, it is more probable that the affectionate influence of the husband may draw her into Islām. Allāh knows best. However, all said and done, it should be remembered that indication is found in both the Qur’ān and Ḥadīth that marriage to a girl from the Ahl-e-Kitāb in Islām is an exceptional case. It has been permitted in special circumstances under special wisdom. In normal circumstances it has been deemed preferable, in as much as possible, that the Nikāḥ of a Muslim man be performed with a