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Rayhana bint Zayd — The Prophet's Jewish Companion: From Banu Qurayza to the Prophet's Household

رَيحَانَةُ بِنتُ زَيد — صَاحِبَةُ النَّبِيِّ اليَهُودِيَّة: مِن بَنِي قُرَيظَةَ إِلَى بَيتِ النَّبِيّ
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Rayhana bint Zayd ibn Khanafa (رَيحَانَةُ بِنتُ زَيدٍ بنِ خَنَافَة; d. c. 631 CE; from the Jewish tribe of Banu Qurayza of Medina; formerly married to a man from Banu Qurayza; taken as captive after the Battle of Banu Qurayza in 627 CE) was offered freedom and the choice to marry the Prophet after her tribe's defeat and surrender. She declined immediate marriage, choosing to remain as a concubine (*umm walad*) rather than a wife. Later — according to some sources — she did accept Islam. The sources differ on whether she ultimately became a wife of the Prophet or remained in another category of household relationship. She is among the lesser-narrated figures of the Prophet's household, yet she represents a significant theological and historical moment: the treatment of the vanquished and the possibility of spiritual continuation across tribal catastrophe.

The Banu Qurayza Incident

The Battle of Banu Qurayza (627 CE) occurred after the Qurayza were judged to have violated their treaty with the Muslims during the Siege of Medina. Sa’d ibn Mu’adh, whom both the Qurayza and the Prophet agreed to accept as arbiter, decreed the execution of the fighting men and the distribution of women and children.

Rayhana was among those distributed. The Prophet chose her.

He offered her freedom and marriage. She asked for time. The sources record that she was in deep grief over her tribe’s fate, and initially declined to accept Islam. The Prophet said: “If you accept Islam, I will keep you for myself.”


Her Status in the Household

The classical sources are genuinely divided on Rayhana’s status:

One group: She remained a slave concubine, never accepting formal marriage, and later accepted Islam. She died before the Prophet.

Another group: She eventually accepted formal marriage (nikah) and became one of the wives, though she is not consistently counted among the Ummahat al-Mu’minin (Mothers of the Believers).

Ibn Sa’d in the Tabaqat treats her as a wife; Ibn Hazm and others dispute this.

Her story resists clean categorization — which itself is part of what makes it historically significant: the Prophet’s household included a range of relationships more complex than the formal lists of nine wives suggest.

See also: Seerah Safiyya Bint Huyayy, Seerah Khadijah, Seerah Aisha, Prophet Muhammad, Hijra, Fiqh Al Nikah

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