ict bond of union."[287] Mohammad's own daughter,
Zeinab, was the wife of an unbelieving husband and had fled to her
father at Medina under the persecution at Mecca after the Hegira.[288]
Her marriage with her unbelieving partner was not cancelled by Mohammad,
and on the conversion of the son-in-law, when he came after a period of
six years after his wife had come to Medina, Mohammad rejoined them
together under their previous marriage. Theirs was neither a fresh
marriage nor a fresh dowry. (_Vide_ Ibn Abbas' tradition in the
collections of Ahmed, Ibn Abi Daood, Ibn Maja and Trimizee.)
Safwan-bin-Omayya and Ikrama-bin Abi Jahl had believing wives at the
time of the conquest of Mecca, and their marriages were not dissolved by
Mohammad. (_Vide_ Ibn Shahab's tradition in _Movatta_ by Malik, and in
the _Tabakat_ of Ibn Sad Katib Wakidi.) Similarly Ibn Sofian and
Hakeem-bin-Hizam had their unbelieving wives retained by them after they
had themselves been converted to Islam, and their former connubial
connection was not severed by Mohammad. (_Vide_ the several traditions
in Baihakee to the above effect.) It was only the legists and
juris-consults of a later age who wrongly construed the passage in Sura
LX, 10, to mean that the unbelief of either party dissolved the marriage
tie.

[Footnote 257: Muir's Life of Mahomet, Vol. IV. p. 13.]

[Footnote 258: Muir's Life of Mahomet, Vol. IV, p. 19.

In the collections of Bokharee the story is traced to Ans. But Ans could
not be a witness to Mohammad's command for mutilation, as Ans did not
come until the expedition to Khyber; and the execution of those robbers
took place before that. The story from Jabir in Ibn Mardaveih's
collections to the same effect is not authentic, as Jabir, who says he
was sent by Mohammad in pursuit of the robbers, and committed the act,
was not a convert at that time. Koostalanee, the author of _Mooahib_,
has declared the tradition of Ibn Jarir Tabari on the subject as an
apocryphal, _i.e._, "Zaeef." _Vide_ Zoorkanee on Movahib, Vol. II, p.
211.]

[Footnote 259: Ibn Hisham (p. 463) relates from Ibn Is-hak that Omar
asked permission to mutilate Sohail, but Mohammad replied, "I would not
mutilate him; if I do, God will mutilate me, though I be a Prophet."]

[Footnote 260: Muir's Life of Mahomet, Vol. IV, p. 19.]

[Footnote 261: This subject has been fully and judiciously discussed by
the Honorable Syed Ahmed Khan Bahadur, C.S.I., in his "Commentary of the