The story of Muhammad, his adopted son Zayd ibn Muhammad, and Zaynab bint Jahsh remains one of the most revealing and controversial accounts in Islamic history. At the heart of this episode lies a deeply personal and ethically questionable situation that—according to Islam’s own sources—resulted in the so-called "divine" abrogation of long-standing cultural norms. To the Christian conservative, this incident serves as further evidence that Muhammad’s revelations were often tailored to suit his personal desires rather than reflecting divine truth or moral consistency.
The Background: Zayd, the Adopted Son
Zayd ibn Harithah was a freed slave adopted by Muhammad, and he was so close to the Prophet that he was often referred to as Zayd ibn Muhammad—Zayd, son of Muhammad. In pre-Islamic Arabia, adopted sons were legally considered as real sons, with all the corresponding rights and taboos. Among these taboos was the cultural prohibition against marrying the ex-wife of one’s adopted son, a rule rooted in decency and respect for family boundaries.
Zayd married Zaynab bint Jahsh, who was Muhammad’s cousin. The marriage, however, was reportedly troubled from the start. According to Sahih al-Bukhari, Zaynab held herself in higher regard due to her noble lineage and looked down on Zayd, who had been a former slave.
Muhammad's Attraction to Zaynab
According to early Islamic biographies and hadith literature, the turning point came when Muhammad visited Zayd’s home and saw Zaynab, unveiled. The Tafsir of al-Tabari, based on reports from Ibn Sa’d and others, claims that Muhammad was struck by her beauty and exclaimed, “Praise be to Allah, who turns the hearts.” Zaynab heard this, and when Zayd returned, she told him about Muhammad’s visit. Zayd then offered to divorce her so that Muhammad could marry her, though Muhammad initially refused—possibly out of concern for public perception.
"And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, 'Keep your wife and fear Allah,' while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you..."
— Qur’an 33:37, Sahih International
This verse essentially justifies Muhammad's marriage to Zaynab, portraying it as a divine act to remove cultural taboos about adoption. However, the text itself admits that Muhammad was concealing his feelings and feared what people would say. This deeply human moment—of a man attracted to another’s wife, then justifying the eventual marriage through revelation—is troubling for anyone who believes a prophet should exhibit the highest moral integrity.
Islamic Sources Confirm the Incident
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Sahih al-Bukhari (Hadith 7420) confirms the marriage and includes commentary on Zaynab boasting, “You (plural) married your women, but I was married by Allah from above the seven heavens.”
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Tafsir al-Tabari, as well as Ibn Sa’d's Kitab al-Tabaqat al-Kubra, include reports that support the story of Muhammad’s attraction to Zaynab and the subsequent events leading to her divorce and remarriage.
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Sahih Muslim (Hadith 1428) and others record the process of abrogating adoption customs, essentially nullifying the legal and familial status of adopted children in Islamic law.
The Abrogation of Adoption
This event became the basis for a significant change in Islamic social law. The Qur’an later declares:
"Allah has not made for a man two hearts in his interior. And He has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth..."
— Qur’an 33:4–5, Sahih International
The result was that adoption, as it had been understood in pre-Islamic Arabia (similar to legal adoption in the West), was abolished in favor of "guardianship." Adopted children would no longer take the family name or be treated as blood relatives.
To the Christian worldview, this represents a dramatic departure from the values of family, stability, and the protection of the vulnerable. Adoption is a noble act—rooted in love and grace. Romans 8:15 teaches that Christians are “adopted as sons by which we cry, ‘Abba, Father.’” Adoption is at the very heart of the Gospel.
Theological and Moral Implications
From a Christian conservative perspective, this episode raises several moral concerns:
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Desire Over Discipline – A prophet of God should be above manipulating circumstances for personal gain. Instead, Muhammad's desire led to a revelation that justified what would otherwise be seen as unethical.
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Revelation Serving Personal Interest – Muhammad concealed his attraction and feared public opinion (Qur’an 33:37), yet later claimed divine approval. This raises serious doubts about the divine origin of his revelations.
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Destruction of Adoption as a Virtue – Rather than promoting the protection and honor of adopted children, Muhammad’s actions led to the abolition of adoption, stripping countless children of legal security and familial love.
In contrast, Jesus Christ upheld the sanctity of marriage, purity of heart, and self-sacrificial love. He never married, never sought personal pleasure, and never claimed divine revelation to satisfy human desire. His mission was entirely focused on saving others, not serving Himself.
Conclusion
The story of Muhammad, Zayd, and Zaynab is not merely a historical footnote—it reveals the fundamental differences between the life and teachings of Muhammad and those of Jesus Christ. Where Jesus calls us to holiness, purity, and sacrificial love, Muhammad's actions—as recorded in Islam’s own texts—reflect a man driven by personal desires and self-interest cloaked in divine approval.
A faith founded on such contradictions cannot offer the consistent moral foundation or spiritual transformation that Christianity provides. Jesus is the sinless Lamb of God (2 Corinthians 5:21), while Muhammad was a man who rewrote laws to suit his personal situation. The difference is not just theological—it is eternal.
Citations
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Qur’an 33:37, Sahih International.
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Qur’an 33:4–5, Sahih International.
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Sahih al-Bukhari, Hadith 7420.
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Sahih Muslim, Hadith 1428.
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Tafsir al-Tabari, Commentary on Surah 33:37.
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Ibn Sa’d, Kitab al-Tabaqat al-Kubra, Volume 8.
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The Holy Bible, Romans 8:15, 2 Corinthians 5:21.
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Guillaume, Alfred. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah, Oxford University Press, 1955.
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