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There has been some criticism going around as to the nature of marriage of Safiyyah(R), the Jewish wife of有些人曾經批評四處以婚姻的本質 Safiyyah（R）的猶太妻子 Muhammad穆罕默德 (P). （P）的。 A rabid missionary hostile to the Prophet Muhammad(P) had in fact the audacity to say that:一個狂熱的傳教士敵視先知穆罕默德（規劃）實際上已經厚顏無恥地說：

Muhammad forced himself on a captured woman on the same day that he killed her father, husband and many of her relatives. 穆罕默德強迫自己在被俘女子的同一天，他殺害了她的父親，丈夫和她的許多親戚。 He was a rapist. 他是個強姦犯。

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.這項聲明由無知傳教士不僅是因為環境的水溝，他提出和遭受的一切，而且還因為他無法理解這個事件的來龍去脈。 Insha'allah, our purpose here is to explain the circumstances and the nature of the marriage of Safiyyah to the Prophet(P). Insha'allah，我們的目的是向他們解釋的情況和性質，婚姻Safiyyah的先知（規劃）。

The Marriage of the Prophet(P) to Safiyyah(R) 婚姻的先知（P）到Safiyyah（註冊商標）

Safiyyah was the daughter of Huyayy ibn Akhtab, the undisputed leader of the Banu al-Nadir as well as a Jewish rabbi. Safiyyah是女兒 Huyayy伊Akhtab，無可爭議的領導人巴努基地納迪爾以及作為一個猶太拉比。 Hence, she was of noble regal and rabbinical heritage.因此，她是崇高而莊嚴的猶太教傳統。 She became a captive of the Muslims when they seized al-Qamus, the fortress of Khaybar.她成為俘虜的穆斯林時，檢獲基地Qamus的堡壘海拜爾。 When a Companion of the Prophet(P) heard of Safiyyah'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.當同伴的先知（規劃）聽說 Safiyyah的囚禁，他便來到先知（P）的一項建議，因為她是一位女士的巴努基地納迪爾，只有先知（P）為配合不夠娶她。 The Prophet(P) agreed to this suggestion and hence granted her freedom and married her.先知（規劃）同意這項建議，並因此獲得了自由和她結婚。

This significant act of marrying Safiyyah(R) was indeed a great honour for her, for this not only preserved her dignity, it also prevented her from becoming a slave.這一重大行動的結婚 Safiyyah（R）的確實是一個巨大的榮譽對她來說，這不僅維護她的尊嚴，它也阻止她成為一個奴隸。 Haykal notes that: Haykal注意到：

The Prophet granted her freedom and then married her, following the examples of great conquerors who married the daughters and wives of the kings whom they had conquered, partly in order to alleviate their tragedy and partly to preserve their dignity.先知授予她的自由，然後娶了她，下面的例子偉大的征服者誰娶了女兒和妻子的國王被他們征服的，一部分是為了減輕他們的悲劇和部分維護他們的尊嚴。 ^{1 一}

The marriage to Safiyyah(R) has a political significance as well, as it helps to reduce hostilities and cement alliances.該婚姻Safiyyah（R）具有政治意義，而且，因為它有助於減少敵對行動和水泥的聯盟。 John L. Esposito notes that約翰 L ·埃斯波西托指出，

As was customary for Arab chiefs, many were political marriages to cement alliances.正如阿拉伯酋長的習慣，很多都是政治婚姻，以鞏固聯盟。 Others were marriages to the widows of his companions who had fallen in combat and were in need of protection.另一些人結婚的寡婦，他的同伴在戰鬥中倒下了誰並在需要保護的。 ^{2 2}

Indeed, when Bilal ibn Rabah(R), a Companion of the Prophet, brought Safiyyah along with another Jewess before him(P) by passing through the Jews that were slain in the battle, Muhammad(P) personally chided Bilal and said “Have you no compassion, Bilal, when you brought two women past their dead husbands?”事實上，當比拉爾伊拉巴（R）的一個同伴的先知，帶來 Safiyyah連同另一猶太女人在他面前（規劃）由穿過猶太人被殺害在戰鬥中，穆罕默德（規劃）親自指責比拉爾說：“有你沒有同情心，比拉爾，當你把他們過去的兩個女人死了丈夫？“ ^{3 3}

As for the accusation that Safiyyah was coerced into marriage or taken advantage of, as alleged by a known Islamophobic, this claim has no basis at all.至於有人說 Safiyyah是被迫結婚或所利用，如指稱由一個已知的伊斯蘭恐懼症，這種說法是沒有根據的。 It is known that Safiyyah(R) remained loyal to the Prophet until he passed away.據了解，Safiyyah（註冊商標）仍然忠於先知，直到他去世。 ^{4 4} We have in fact the Prophet(P) making the following offer to her, as recorded by Martin Lings:事實上，我們已先知（規劃）作出以下提供給她，錄得馬丁靈斯：

He [the Prophet Muhammad - Ed.] then told Safiyyah 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.他[先知穆罕默德-埃德。]然後告訴Safiyyah，他準備讓她自由，她和他之間的選擇提供了一個猶太女人和其餘回到她的人或進入伊斯蘭教，並成為他的妻子。 “I choose God and His Messenger,” she said; and they were married at the first halt on the homeward march. “我選擇上帝和他的使者，”她說，他們在第一次結婚就回家停止行軍。 ^{5 5}

The other wives of the Prophet(P) used to show their jealousy of her by making slights upon her Jewish origin.其他妻子的先知（規劃），用來顯示自己的嫉妒，她對她所作出輕視猶太血統。 But the Prophet(P) always defended her.但先知（規劃）始終捍衛她。 Once Safiyyah was vexed to the extreme by the taunts of all the Arab wives of the Prophet(P).一旦Safiyyah非常生氣到了極點的嘲笑所有阿拉伯妻子的先知（規劃）。 She took the complaint to the Prophet(P), who felt great compassion for her.她採取了投訴的先知（規劃），誰感到非常同情她。 He consoled and encouraged her.他安慰和鼓勵她。 He equipped her with logic by saying: “Safiyyah, take courage and be bold.他配備的邏輯，說她：“Safiyyah，需要勇氣和大膽。 They are in no way superior to you.他們是沒有辦法優於你。 Tell them: I am a daughter of the Prophet Harun, a niece of the Prophet Musa, and a wife of the Prophet Muhammad”.告訴他們：我是女兒的先知哈倫，一個侄女的先知穆薩和妻子的先知穆罕默德“。 This is thus an excellent example of the Prophet Muhammad(P) trying to wipe out pre-Islamic anti-Semitism amongst the Arabs.因此，這是一個很好的例子，先知穆罕默德（規劃），試圖消滅前伊斯蘭反猶太主義之間的阿拉伯人。

Conclusion 結論

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.隨著證據戳穿擺在我們面前，我們看不到有任何理據的指責先知（P）的是一個“強姦犯”，因為這些反伊斯蘭的批評者指控。 That the Prophet(P) himself married Safiyyah(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.這先知（規劃）本人結婚 Safiyyah（註冊商標），以避免她肯定是一個奴隸的穆斯林，並幫助她為自己辯護的嘲笑她的合作，妻子就足以證明了先知（P）為一個人的模範行為和保持光榮的親屬甚至他最痛苦的敵人。

And only God knows best.而且，只有上帝知道最好的。

1. Muhammad Husayn Haykal, The Life of Muhammad (North American Trust Publications, 1976), p.穆罕默德侯賽因Haykal， 穆罕默德的生命 （北美信託刊物，1976年），第 373 [ 373 [ back背面 ] ]
2. John L. Esposito,約翰 L ·埃斯波西托， Islam 伊斯蘭教 : The Straight Path , pp. ：有話直徑頁。 19-20 [ 19-20 [ back背面 ] ]
3. A. Guillaume (trans.), The Life of Muhammad: A translation of Ibn Ishaq's Sirat Rasul Allah (Oxford University Press, 1978), p.答：紀堯姆（譯）， 穆罕默德的生命：一個翻譯的伊本伊斯哈格的希拉特拉蘇爾真主 （牛津大學出版社，1978），第 515 [ 515 [ back背面 ] ]
4. An account of how Safiyyah's loyalty was affirmed by the Prophet(P) himself is recorded in Muhammad Husayn Haykal, op.一個帳戶如何Safiyyah的忠誠是肯定的先知（P）的記錄在自己穆罕默德侯賽因Haykal， 同前。 cit. , p. 同前。山口 374, of which an online document can be found. 374，其中一個線上文件中可以找到。 [ [ back背面 ] ]
5. Martin Lings, Muhammad: His Life Based On The Earliest Sources (George Allen & Unwin, 1983), p.馬丁靈斯， 穆罕默德：他的生活基礎上最早源 （喬治艾倫與安溫，1983），第 269 [ 269 [ back背面 ] ]