Introduction

Humility and tenderness of heart are two great qualities of an upright person. Only people possessing such qualities are able to accept all kinds of advice, moral instruction, education, and guidance toward the truth and the right path. A flower petal bends in the silent movement of the gentle morning breeze; but a powerful storm cannot bend a tree with a sturdy trunk even slightly. The beam of the eye pierces a glass mirror; but even a sharp-edged stone arrow cannot make any impression. Human beings are in exactly the same condition. A person of gentle nature and tender heart accepts every call to the truth; but even great miracles have no effect on a hard-hearted and harsh-tempered person. Scattered examples of this difference can be found everywhere. Yet the entire history of the propagation of Islam is filled with examples of this kind.

We know the names of many unfortunate people among the disbelievers who, despite a thousand efforts, did not bow before Allah, the Lord of the Worlds. But among the Companions there were thousands of eminent men who entered the fold of Islam as soon as they heard the call to monotheism. The female Companions, or female Companions of the Prophet, shared this honor with the male Companions.

They were not merely partners; in some respects, they even led the men. Without any effort, persuasion, coercion, or force, Khadijah (RA) accepted Islam and bowed before Allah, the Lord of the Worlds. The Noble Messenger (SAW) said:

“I received prophethood on Monday, and Khadijah prayed toward the end of that day. ‘Ali prayed the following day, Tuesday. Then Zayd ibn Harithah and Abu Bakr joined the prayer.”

The words of the Messenger of Allah (SAW) prove that on the very first day when the sun of prophethood rose, the light it cast upon the horizons of this world pierced the radiant heart of a tender-hearted, pure-souled woman.

At the beginning of Islam, greater courage, fearlessness, and strength of resolve were needed to proclaim Islam than merely to accept it. Despite the obstacles, oppression, and persecution inflicted by the disbelievers, the female Companions, alongside the male Companions, proclaimed their acceptance of Islam with the utmost courage and steadfastness.

The female Companions not only accepted Islam readily, but also propagated it with great ease. It is related in the chapter on tayammum in Sahih al-Bukhari that during one of their expeditions, the Companions captured a woman and brought her before the Messenger of Allah (SAW). She had a waterskin full of water. The Companions had captured her because they needed water. The Messenger of Allah (SAW) took her water but paid her its price. Impressed by this honesty of the Messenger of Allah (SAW), the woman accepted faith, and through her influence her entire tribe became Muslim. Umm Shurayk (RA) accepted Islam during the early period in Makkah. After accepting Islam, she realized that it was her solemn duty to convey to others the truth she had attained. She went from house to house in Makkah, conveying the call to Islam to the women. When the matter became known, the cruel Quraysh seized her and handed her over to members of her tribe. She suffered indescribable persecution at their hands. Ultimately, through her, her tribe accepted Islam.

Alongside the male Companions, the female Companions also endured indescribable hardship, suffering, and persecution. Sumayyah (RA) accepted Islam. The disbelievers of Makkah subjected her to various forms of torture. They dressed her in iron armor and made her stand under the midday sun on Makkah’s scorching sand. Even then, she remained steadfast in Islam. One day, they dressed her in iron armor at noon and laid her face down on the burning sand. At that moment, the Messenger (SAW) happened to be passing along the road. Looking at Sumayyah (RA), he said, ‘Be patient; Paradise will be your abode.’ The disbelievers were not satisfied even after inflicting so much torture. Finally, Abu Jahl pierced her with a spear and martyred her.

The sister of ‘Umar (RA) accepted Islam. When news of this reached his ears, he beat her so mercilessly that her entire body became covered in blood. Even then, she did not waver in the slightest. She plainly told ‘Umar (RA) to his face, ‘Do whatever you wish; I have indeed accepted Islam.’ Because the slave woman Lubaynah (RA) had accepted Islam, ‘Umar (RA) would beat her until he became exhausted and stopped. He would then say, ‘I have not stopped out of pity or compassion for you; I have stopped because I am tired.’ Lubaynah (RA) was not one to give in either. She would say, ‘If you do not accept Islam, Allah will also punish you with such a punishment.’ [Ansab al-Ashraf, 1/197; Ibn Hajar states that the name of this female Companion was Labibah and her kunyah was Umm ‘Uways. (Al-Isabah, 4/399, 375)]

In the same way, they also inflicted severe torture on Zinnirah, the slave girl of his wife. Umm Shurayk (RA) was fed bread and honey and then left on the scorching sand under the fierce midday sun. Her chest would dry up from thirst; she would beg for a single drop of water, but none was given.

When the male Companions embraced faith, all their ties of kinship with the disbelievers were severed. Yet this did not diminish their strength of faith in any way. In this respect, the condition of the female Companions was more precarious than that of the men. Although a person depends on the help and support of relatives and friends, every aspect of a woman’s dependence in life is centered on her husband. She cannot pass through any situation in life without relying on her husband. A father can sever relations with his son, and a son with his father, and continue living. But a woman becomes utterly helpless when separated from her husband. Despite this, the female Companions severed even such a sensitive relationship and became separated forever from their disbelieving husbands. Thus, after the Treaty of Hudaybiyyah, when the verse was revealed—‘Do not maintain marital relations with disbelieving women’ [Surah al-Mumtahanah, 10]—the female Companions left their disbelieving husbands, migrated, and went to Madinah. Hence, ‘A’ishah (RA) said: [Bukhari, Book of Conditions; mention of the Treaty of Hudaybiyyah (seven pages)]

‘We do not know of any female emigrant who accepted faith and then became an apostate.’ There are examples of apostasy among the men.

The disbelievers inflicted various punishments on the female Companions. Yet not a single polytheistic word, apart from the declaration of monotheism, was ever uttered by any of them. Umm Shurayk (RA) embraced faith. Her relatives made her stand under the blazing sun. While she burned in the heat of the sun, they gave her hot food resembling bread with honey. They did not allow her to drink water. When three days had passed in this state, the oppressors said, ‘Abandon the religion you follow.’ She had become so deprived of her senses that she could not understand what they meant. When they pointed toward the sky with their fingers to make clear that she should reject monotheism, or the oneness of Allah, she said, ‘By Allah, I still remain steadfast upon that belief.’ [Tabaqat, 8/154; Nisa Hawla al-Rasul, 0245]

In every country and every age, women generally hold firmly to ancient customs, traditions, prevailing beliefs, and superstitions. Since polytheistic ideas and beliefs had long been prevalent and established in Arabia, they had become deeply rooted in people’s hearts. But as soon as the female Companions accepted Islam, they vehemently rejected all prevailing beliefs and superstitions. The Arabs believed that if anyone spoke of the faults and deficiencies of idols, he would be afflicted by a serious illness. Therefore, when Zinnirah (RA) became blind after accepting Islam, the disbelievers began saying that Lat and ‘Uzza had blinded her. Hearing this, she plainly declared, ‘Lat and ‘Uzza have no power to do anything to their worshippers. Whatever has happened to me is from Allah.’ [Usd al-Ghabah, vol. 5, Zinnirah]

In the Age of Ignorance, the Arabs used to place a razor beneath children’s beds. They believed this kept them safe from the influence of ghosts and demons. Once, ‘A’ishah (RA) saw a razor on a child’s bed and told them to refrain from doing this. She said that the Messenger of Allah (SAW) did not approve of such superstition at all. [Al-Adab al-Mufrad: Chapter on Omens]

The chief instrument and center of polytheism in Arabia was the idol. Idols adorned every house, indeed every room. But after accepting Islam, the female Companions expressed their rejection of idols at every moment and on every possible occasion. After Hind bint ‘Utbah (RA) embraced faith, she smashed to pieces the idol that was in her house. Then she addressed the idol, saying, ‘We were greatly deceived about you.’ [Tabaqat, vol. 8, Hind bint ‘Utbah]

When the renowned Companion Abu Talhah (RA) proposed marriage to Umm Sulaym (RA), she said, ‘Abu Talhah, do you know that the god you worship is a wooden idol? The tree grew from the earth, and such-and-such an Abyssinian slave cut it down and made it into an idol.’ Abu Talhah said, ‘I know that.’ Umm Sulaym said, ‘Then are you not ashamed to worship it?’ Umm Sulaym (RA) refused to marry him until Abu Talhah abandoned idol worship and uttered the declaration of monotheism. [Tabaqat, vol. 8, Umm Sulaym]

These capable women of the early period of Islam raised their children to such excellence that people throughout the world gaze at their achievements in wonder. They spread Islam throughout the world. They presented examples in the establishment of the caliphate, the administration of the state, the establishment of justice in society, the introduction of a balanced economic system—in short, in the personal, social, and governmental spheres—that still amaze people today. For example: Asma’ bint Abu Bakr and her son ‘Abdullah ibn az-Zubayr; Fatimah bint Asad and her son ‘Ali (RA); an-Nawwar bint Malik and her son Zayd ibn Thabit; Safiyyah bint ‘Abd al-Muttalib and her son Ja‘far; Umm Ayman and her son Usamah (RA); and many others.

These noble women also fulfilled, in that era, the responsibility of enjoining what is right and forbidding what is wrong.

Women also did not lag behind men in education. The names of numerous learned male Companions are known, but the number of learned women was by no means small. The seventh of the seven Companions who narrated the greatest number of hadiths was a woman: the Mother of the Believers, ‘A’ishah (RA). Women demonstrated skill equal to that of men in explaining and interpreting the Qur’an and in deriving and exercising independent reasoning concerning the rulings and commandments of the Shariah.

Islam commanded that all classes of people in society be treated equally, and it was not only the men who tried to put this into practice. Women also took the initiative to implement it. During the Battle of Uhud, the aunt of Hamzah (RA) brought two pieces of cloth to shroud her brother. She saw the naked body of another Ansari man lying beside Hamzah’s (RA) body. The values Islam had instilled in Safiyyah did not allow her to overlook the naked body of this Ansari. She decided to donate one piece of cloth as the Ansari’s shroud. But which one should she give? She determined this by drawing lots. In this way, she became a symbol of equality and justice. [Al-Mufassal fi Ahkam al-Mar’ah wa al-Bayt al-Muslim, 4/3358, 359; Al-Isti‘ab, 4/335]

Were only the men generous with their wealth in the service of Islam? No, that is not so. We know of the donations of Abu Bakr (RA), ‘Uthman (RA), and others. But how can we forget that the Mother of the Believers, Khadijah (RA), placed her abundant wealth in the hands of the Messenger of Allah (SAW)? Once, in Madinah, the Messenger (SAW) spoke at an Eid gathering about the importance of charity and almsgiving. Women were also present at that gathering. They removed the bracelets from their hands, earrings from their ears, necklaces from their necks, and rings from their fingers, and placed them in the hands of the Noble Messenger (SAW). Asma’ (RA) had only one slave girl. She sold her and donated all the proceeds in the path of Allah. The Mother of the Believers, Zaynab bint Jahsh (RA), used to tan leather with her own hands and distribute the proceeds among the poor and needy.

Some female Companions were also seen present on the battlefield. They participated in battles both indirectly and directly.

Safiyyah (RA) even cut off the head of a Jew and threw it away. The name of Umm Sulaym (RA) also shines among these brave women. During the Battle of Hunayn, Umm Sulaym (RA) stood with a dagger in her hand. The Messenger (SAW) asked, ‘What will you do with that dagger?’ She replied, ‘I will destroy the enemy.’

Ithar—that is, giving preference to another’s needs over one’s own—is recognized by people of all ages and times as the highest level of moral virtue. Acquiring this quality is not easy. We frequently observe its broad development among the male Companions. At the final moment of his life, one man gestures that a sip of water should be given to an injured brother beside him; that brother gestures that it should be given to someone else. Thus, when a glass of water has passed among three people and returns to the first, he is found no longer alive. One after another, the same fate overtakes the other two. Each of the three gave preference to another’s life over his own. This is one picture from the lives of the male Companions.

The female Companions were not behind in this respect either. This quality had also developed extensively among them. One day, ‘A’ishah (RA) was fasting. There was only one piece of bread in the house for iftar. Before iftar, a needy woman came and asked for something to eat. She told the maidservant to give the piece of bread to her. The maidservant said, ‘How will you break your fast?’ She replied, ‘Give her the piece of bread; we can think about iftar later.’

One day, the Messenger (SAW) said, ‘Allah will be kind to the person who takes this man in as a guest tonight.’ Abu Talhah (RA) brought him home with him. That day, there was no extra food in the house besides what was needed for the young children. So his wife, Umm Sulaym (RA), coaxed the children to sleep. Then she placed the small amount of food before the guest, extinguished the lamp on some pretext, and sat without eating, while the guest ate his fill without realizing what had happened.

These female Companions did not fear anyone’s angry glare or threats when speaking the truth. When Mu‘awiyah (RA), the founder of the Umayyad caliphate, came to visit ‘A’ishah (RA), she reprimanded him for some of his actions. When Hajjaj ibn Yusuf, the murderous tyrant who killed ‘Abdullah ibn az-Zubayr (RA), came to visit Asma’ (RA), she rebuked him in extremely harsh words. She even called him a liar and a Dajjal. One night, the powerful Umayyad caliph ‘Abd al-Malik cursed one of his servants for a mistake. By coincidence, the renowned female Companion Umm ad-Darda (RA) was staying in the caliph’s palace that night. In the morning, she summoned the caliph and said, ‘Last night you cursed the servant, although the Messenger (SAW) strictly prohibited cursing anyone.’ The caliph was ashamed.

Thus, if each aspect of their lives is examined, it becomes clear that the female Companions advanced equally with men in every field of life. In the sixth volume of The Lives of the Companions of the Messenger, we have tried to present these various aspects of their lives.

We must remember one thing: the Islamic lives of many of the Companions, male and female alike, were very brief. Most of their lives were spent in the Age of Ignorance. Therefore, a complete history of their lives is not available. Even of ‘Umar (RA), a remarkable hero in the history of mankind, no complete picture of his life in the Age of Ignorance is available apart from one or two incidents. In that case, it is easy to estimate how little of the pre-Islamic lives of others can be known.

In reality, we have not been able to write complete biographies of the female Companions, because we do not possess that information. What we have done may be called a fragmentary portrayal of their lives. Yet these portrayals are like flashes of light, each one in its own way. Our effort is intended to enable Muslim women in every age to adopt the lives of the female Companions as models and follow them. If male and female readers derive even a small benefit from this writing, our labor will have been worthwhile.

There is another matter that must be mentioned: the plan to write The Lives of the Companions of the Messenger was actually that of Professor A. K. M. Nazir Ahmad Sahib, director of the Bangladesh Islamic Center. Several years ago, he encouraged me to write on this subject. From the time I began until now, he has continued to assist me in various ways at every stage. I pray that Allah Most High grants him the best reward for this.

Finally, I humbly request the readers that if they notice any error or shortcoming, they inform the author. May Allah Most High grant all of us the ability to act according to His will! Amin!

23 December 2004

Muhammad Abdul Mabud

Professor

Arabic, University of Dhaka

Zaynab, daughter of the Messenger of Allah (SAW)

Sayyidah Zaynab (RA), daughter of Muhammad, the Messenger of Allah (SAW), was martyred in the path of Allah. The Mother of the Believers, ‘A’ishah (RA), narrated the following words of the Messenger of Allah (SAW) concerning her: [Hayat as-Sahabah, 1/372]

‘She was my finest daughter. It was because of her love for me that she had to suffer.’

The honored mother of Zaynab (RA) was the Mother of the Believers, Khadijah al-Kubra (RA), who had the unique honor of being the first to believe in the prophethood of Muhammad (SAW). Her greatness and status are so immense that among the nations of the past, only Maryam (AS) can be compared with her in being the first to believe in the prophethood. Her greatness and honor are so vast that among the communities of the past, only Maryam (AS) is comparable to her.

Imam adh-Dhahabi says: [Siyar A‘lam an-Nubala, 2/246]

‘Zaynab was the daughter of the Messenger of Allah (SAW) and the eldest of his noble sisters who migrated.’

Abu ‘Amr says that Zaynab (RA) was the eldest of her father’s daughters. There is no disagreement on this point. Those who hold a different view are mistaken, and there is no reason to give weight to their claim. The disagreement concerns whether Zaynab was the first child among the sons and daughters of the Messenger of Allah (SAW), or whether it was Qasim. According to a group of genealogists, al-Qasim was the first and Zaynab the second child. Ibn al-Kalbi said that Zaynab (RA) was the first child. According to Ibn Sa‘d, Zaynab (RA) was the eldest of the daughters. [Tabaqat, 8/30] Ibn Hisham arranged the order of the children of the Messenger of Allah (SAW) as follows: [As-Sirah an-Nabawiyyah, 1/190]

‘The eldest son of the Messenger of Allah (SAW) was al-Qasim, followed respectively by at-Tayyib and at-Tahir. The eldest daughter was Ruqayyah, followed respectively by Zaynab, Umm Kulthum, and Fatimah.’

Zaynab (RA) was born ten years before her father Muhammad (SAW) received prophethood. At that time, the Noble Messenger (SAW) was thirty years old and her mother, Khadijah (RA), was forty-five. Very little information is available about Zaynab’s childhood. That period of her life has remained completely obscure. What little is known about her life begins from the time of her marriage.

Among the daughters of the Messenger of Allah (SAW), Zaynab (RA) was the first to marry, at a young age. At that time, her father Muhammad (SAW) had not yet become a prophet. Imam adh-Dhahabi could not accept this view. He said: [Tabaqat, 8/30–31]

‘Ibn Sa‘d mentioned that Abul ‘As married Zaynab before prophethood. This is an implausible statement.’

In any case, her husband, Abul ‘As ibn ar-Rabi‘ ibn ‘Abd al-‘Uzza, was Zaynab’s maternal cousin. He was the son of Halah bint Khuwaylid, the full younger sister of her mother, Khadijah (RA). [Siyar A‘lam an-Nubala, 2/246]

Among the various gifts that her parents gave their daughter at the time of her marriage was a Yemeni agate necklace. Her mother Khadijah (RA) gave her the necklace. [Tabaqat, 8/31]

Her father Muhammad (SAW) received revelation and became a prophet. His daughter Zaynab (RA) accepted Islam along with her mother. Her husband, Abul ‘As, had not yet accepted Islam. The Messenger of Allah (SAW) migrated to Madinah. Later, Zaynab (RA) migrated to Madinah, leaving her husband in Makkah as a polytheist. [Ibid., 8/32]

The Messenger of Allah (SAW) often praised the deep relationship and honorable conduct between Zaynab (RA) and Abul ‘As. [Sunan Abi Dawud, 1/222]

Since Abul ‘As remained committed to polytheism, according to Islamic law it would have been proper to separate the husband and wife. But at that time the Messenger (SAW) was powerless in Makkah. The strength of Islam was not yet firmly established. Moreover, the flood of oppression and persecution by the disbelievers was flowing forcefully. At the same time, the propagation and spread of Islam were still proceeding slowly and at an early stage. For all these reasons, the Messenger (SAW) deemed it appropriate not to separate the husband and wife.

Abul ‘As loved and respected his wife Zaynab (RA) greatly. But he would in no way agree to abandon the religion of his forefathers and accept the new faith of his beloved wife. This situation continued. Meanwhile, a serious conflict and confrontation began between the Messenger of Allah (SAW) and the Quraysh. The Quraysh said among themselves:

“Damn you! By marrying Muhammad’s daughters, you have taken his worries upon yourselves. If you sent these girls back to him, he would leave you alone and remain occupied with them.” Many of them approved this and said, “This is indeed an excellent argument.” They went in a group to Abu al-‘As and said, “Abu al-‘As, divorce your wife and send her to her father. In her place, we will marry you to whichever Quraysh beauty you desire.” Abu al-‘As said, “By Allah, no, that cannot be. I cannot abandon my wife. Even if all other women were offered to me in her place, I would not like it.” For this reason, the Messenger (peace be upon him) regarded this relationship very highly and praised it. [Tarikh al-Tabari, 3/136; Ibn Hisham, al-Sirah, 1/652]

Zaynab (may Allah be pleased with her) loved her husband, Abu al-‘As, deeply. The extent of her love and sacrifice for her husband becomes clear from the following incident:

In the thirteenth year of prophethood, the Messenger of Allah (peace be upon him) migrated from Makkah to Madinah. Zaynab (may Allah be pleased with her) remained in Makkah with her husband. [Ansab al-Ashraf, 1/269] Military conflict began between the Muslims of Madinah and the Quraysh. The Quraysh gathered at Badr to fight the Muslims. Despite his extreme reluctance, Abu al-‘As went to Badr with the Quraysh, for given his position among them, he had no choice. At Badr, the Quraysh suffered a disastrous defeat. Several of their leaders were killed, many warriors were taken prisoner, and the rest fled for their lives. What a cruel twist of fate! Among these prisoners was Abu al-‘As, the son-in-law of the Messenger of Allah (peace be upon him) and the husband of Zaynab (may Allah be pleased with her). Ibn Ishaq says that ‘Abdullah ibn al-Zubayr ibn al-Nu‘man (may Allah be pleased with him) captured him. According to al-Waqidi, however, he was captured by Khirash ibn al-Simmah (may Allah be pleased with him). [al-Isabah fi Tamyiz al-Sahabah, 4/122]

Ransoms ranging from one thousand to four thousand dirhams were fixed according to the prisoners’ social status and the distinction between rich and poor. The prisoners’ representatives began traveling back and forth between Makkah and Madinah with the stipulated ransoms. The Prophet’s daughter, Zaynab (may Allah be pleased with her), sent someone to Madinah with Abu al-‘As’s ransom. According to al-Waqidi, his brother ‘Amr ibn Rabi‘ brought the ransom to Madinah. Zaynab sent a necklace instead of dirhams as the ransom. Her mother, Khadijah (may Allah be pleased with her), had given her this necklace as a wedding gift. When the noble Messenger of Allah (peace be upon him) saw it, he became deeply distressed and covered his sorrowful face with a thin cloth. The memory of his beloved wife, an inhabitant of Paradise, and his dearly loved daughter rose before his mind.

After a while, the noble Messenger of Allah (peace be upon him) addressed the Companions and said, “Zaynab has sent this necklace as her husband’s ransom. If you wish, you may release her prisoner and return the necklace to her.” The Companions agreed. They released Abu al-‘As and returned his ransom necklace with him. However, the Messenger of Allah (peace be upon him) took a pledge from Abu al-‘As that, upon returning to Makkah, he would immediately send Zaynab to Madinah.

The Messenger of Allah (peace be upon him) sent Zayd ibn Harithah (may Allah be pleased with him) with Abu al-‘As to bring Zaynab. He told him to wait for her at a place called Batn or Jaj. When Zaynab (may Allah be pleased with her) reached there from Makkah, he was to take her to Madinah. When Abu al-‘As reached Makkah and Zaynab (may Allah be pleased with her) was busy preparing for the journey, Hind bint ‘Utbah arrived. Seeing the preparations, she said, “Daughter of Muhammad, are you going to your father?” Zaynab (may Allah be pleased with her) replied, “At this moment, I have no such intention, but in the future, whatever Allah wills.” Realizing the situation, Hind said, “Sister, why hide it? If you really are going, do not hesitate to tell me if you need anything for the journey. I am ready to serve you.”

The poisonous effects of enmity among women had not yet spread as they had among men. For this reason, Zaynab (may Allah be pleased with her) said, “Hind spoke sincerely from her heart. That is, if I had needed anything, she certainly would have provided it. But considering the circumstances at that time, I refused.” [Tarikh al-Tabari, 1/1247; Ibn Hisham, 1/653–654]

Various accounts are found in the books of prophetic biography regarding how Zaynab (may Allah be pleased with her) reached Madinah from Makkah. A few are mentioned here:

Ibn Ishaq says that when the preparations for the journey were complete, Zaynab’s brother-in-law, Kinana ibn al-Rabi‘, brought a camel and made it stand. Zaynab mounted the howdah on its back. Kinana hung his bow over his shoulder, took his bundle of arrows in his hand, and drove the camel out of Makkah in broad daylight. An uproar broke out among the Quraysh. Pursuing them, they caught the two of them in the valley of Dhu Tuwa, not far from Makkah. Enraged by the Quraysh’s conduct, Kinana took his bow from his shoulder, spread his bundle of arrows before him, and said, “If any of you tries to approach Zaynab, his chest will be the target of my arrow.” Kinana was a skilled archer; ordinarily, none of his arrows missed its target. Hearing this threat, Abu Sufyan ibn Harb stepped somewhat closer to him and said:

“Nephew, lower the arrow you are pointing at us. We want to speak with you for a moment.” Kinana lowered the arrow and said, “Say what you wish to say.” Abu Sufyan said:

“What you have done is not right. You have taken Zaynab out publicly in broad daylight, in front of everyone, while we sit here watching. All Arabia knows what happened to us at Badr and what terrible harm Zaynab’s father inflicted upon us. If you take his daughter away openly, right under our noses, everyone will consider us cowards, and this will be regarded as a humiliation for us. Take Zaynab back home today. Let her remain in her husband’s house for some time. When people begin saying that we prevented Zaynab from leaving Makkah, then take her secretly to her father one day.” [al-Bidayah, 3/330; Ibn Hisham, 1/654–655]

Kinana accepted Abu Sufyan’s words and returned to Makkah with Zaynab. Once the incident became known among the people, he again left Makkah with Zaynab under cover of darkness one night and, as his brother had instructed, handed her over at the appointed place to her father’s representative. Zaynab (may Allah be pleased with her) reached Madinah with Zayd ibn Harithah (may Allah be pleased with him). [Tarikh al-Tabari, 1/1249; al-Zurqani, Sharh al-Mawahib, 3/223]

Al-Tabarani narrated from ‘Urwah ibn al-Zubayr that when a man left Makkah with Zaynab, the daughter of the Messenger of Allah (peace be upon him), two Quraysh men [one of them was Hubbar ibn al-Aswad. He was the son of Khadijah’s (may Allah be pleased with her) cousin, and thus Zaynab’s maternal cousin. The other was either Nafi‘ ibn ‘Abdi Qays or Khalid ibn ‘Abdi Qays] behaved with such needless and excessive aggression that the Messenger (peace be upon him) became extremely upset. He therefore instructed: (Arabic text)

“If you seize Hubbar ibn al-Aswad and the man who advanced with him toward Zaynab, I will burn them to death.” But the next day he said: (Arabic text)

“I told you that if you could capture these two men, you should burn them to death. But later I reflected that no one should punish anyone with fire except Allah. Therefore, if you capture them, kill them.” Later, however, they became Muslims, and the Messenger (peace be upon him) forgave them. (Bukhari, Kitab al-Jihad, Bab la yu‘adhdhab bi‘adhab Allah; al-Isabah, Hubbar ibn al-Aswad, vol. 3; Ansab al-Ashraf, 1/357, 398; Siyar A‘lam al-Nubala, 2/247; Ibn Hisham, 1/657) They pursued them and caught up with them. They overpowered Zaynab’s companion, Rokht, and threw Zaynab (may Allah be pleased with her) from the camel’s back. When she fell onto a rock, her body

split open and began to bleed. In this condition, they took Zaynab (may Allah be pleased with her) to Abu Sufyan in Makkah. Abu Sufyan handed her over to the women of Banu Hashim. Later, she migrated to Madinah. Because of the injury she sustained when she was thrown from the camel, she continued to feel pain there for the rest of her life and ultimately died from that injury. For this reason, she was regarded as a martyr. [Hayat al-Sahabah, 1/371]

‘A’imah (may Allah be pleased with her) narrated that the Messenger of Allah’s (peace be upon him) daughter Zaynab set out from Makkah toward Madinah with Kinana. The people of Makkah pursued them. Hubbar ibn al-Aswad was the first to catch Zaynab. He shot Zaynab’s camel with an arrow, causing her to fall and be injured. She was pregnant, and because of this injury she miscarried. Thereafter, Banu Hashim and Banu Umayyah began disputing over her. Eventually, she stayed with Hind bint ‘Utbah. Hind would often tell her, “This calamity of yours happened because of your father.” [Ibn Hisham, 1/654]

One day, the Messenger of Allah (peace be upon him) said to Zayd ibn Harithah, “Can you bring Zaynab?” Zayd agreed. The noble Messenger of Allah (peace be upon him) gave Zayd a ring and said, “Take this and reach Zaynab.” Carrying the ring, Zayd set out toward Makkah. On the outskirts of Makkah, he saw a shepherd grazing goats. He asked him, “Whose shepherd are you?” He replied, “Abu al-‘As’s.” He asked again, “Whose goats are these?” He replied, “Zaynab bint Muhammad’s.” Zayd walked some distance with the shepherd and then said to him, “If I give you something, can you deliver it to Zaynab?” The shepherd agreed. Zayd gave him the ring, and the shepherd delivered it into Zaynab’s hand.

Zaynab asked the shepherd, “Who gave this to you?” He replied, “A man.” She asked again, “Where did you leave him?” He replied, “At such-and-such a place.” Zaynab remained silent. Under cover of night, she quietly went there. Zayd said to her, “Mount behind me on my camel and sit in front of me.” Zaynab replied, “No, you sit in front of me.” Thus Zaynab sat behind Zayd (may Allah be pleased with him) and reached Madinah. The noble Messenger of Allah (peace be upon him) would often say, “My finest daughter suffered for my sake.” [Hayat al-Sahabah, 1/371–372] The books of prophetic biography contain multiple and differing accounts of how Zaynab (may Allah be pleased with her) reached Madinah from Makkah.

Since the relationship between the two of them was so excellent, Abu al-‘As remained deeply sorrowful much of the time after Zaynab (may Allah be pleased with her) went to Madinah. Once, while traveling in Syria, he remembered Zaynab and recited the following two lines: [Tabaqat, 8/32; Ansab al-Ashraf, 1/398] (Arabic text)

“When I passed through a place called ‘Arim, I remembered Zaynab. I said: May Allah keep alive the one dwelling in the Haram. May Allah reward Muhammad’s daughter well. Every husband praises what he knows best.”

The special quality of the Quraysh of Makkah proclaimed in the Qur’an—‘Ilafihim rihlat al-shita’i wa al-sayf,’ meaning that their trade caravans traveled toward Yemen in winter and toward Syria in summer—was fully developed in Abu al-‘As as well. His trade caravans traveled constantly between Makkah and Syria. Each caravan included at least one hundred camels and two hundred men. Because of his business acumen, honesty, and trustworthiness, people entrusted their goods to him without worry. Ibn Ishaq says, “In wealth, trustworthiness, and commerce, he was one of the few eminent men of Makkah.” [al-Isabah, 4/122]

After separating from his wife Zaynab (may Allah be pleased with her), Abu al-‘As continued living in Makkah. In the sixth year after Hijrah

in the month of Jumada al-Awwal, he went to Syria with a Quraysh trade caravan of 170 camels. After completing the trade, when the caravan was returning to Makkah and had reached a place near Madinah, the Messenger of Allah (peace be upon him) received the news. He sent Zayd ibn Harithah (may Allah be pleased with him) with a force of one hundred and seventy men to intercept the caravan. The two groups met at a place called ‘Is. The Muslim force captured the Quraysh caravan, all its people, and its merchandise, and brought them to Madinah. They did not make much effort to capture Abu al-‘As, however, and he managed to escape. [Ansab al-Ashraf, 1/377, 399–400; Tabaqat, 8/33; Siyar A‘lam al-Nubala, 2/259]

According to Musa ibn ‘Uqbah, however, Abu Basir and his men attacked Abu al-‘As’s caravan. It should be noted that Abu Basir and some others accepted Islam after the Treaty of Hudaybiyyah. In accordance with the treaty’s terms, the people of Madinah expressed their inability to give them refuge. Consequently, after fleeing Makkah, they settled in the coastal area of the Red Sea. Acting as an organized group, they began launching surprise attacks on Makkah’s trade caravans and plundering them. They became a source of great trouble for the Quraysh. Out of fear of them, the Quraysh’s commercial activities nearly came to a halt. Finally, the Quraysh of Makkah were compelled to ask the Messenger of Allah (peace be upon him) to take them back to Madinah. [al-Isabah, 4/122]

In any case, upon seeing what had happened to his caravan, Abu al-‘As did not go to Makkah. Frightened and distressed, he secretly entered Madinah under cover of night and went straight to Zaynab (may Allah be pleased with her), asking for protection. Zaynab assured him of safety. No one knew anything. [Ansab al-Ashraf, 1/377, 399]

The night passed. The noble Messenger of Allah (peace be upon him) went to the mosque for prayer. He stood in the prayer niche and began the opening takbir by saying, ‘Allahu akbar.’ The followers behind him also completed the opening takbir. At that moment, Zaynab’s voice came from the women’s row behind them: “O people, I am Zaynab, the daughter of Muhammad (peace be upon him). I have granted protection to Abu al-‘As; you too grant him protection.”

After completing the prayer, the Messenger of Allah (peace be upon him) turned toward the people and asked, “Did you also hear what I heard?”

The people replied, “Yes, O Messenger of Allah!” The Messenger of Allah (peace be upon him) said, “By Him in whose hand is my life, I knew nothing of this incident. How astonishing! Even the weakest member of the Muslims grants protection to an enemy, and that protection is binding on all Muslims.” [ibid., 1/399–400; Tabaqat, 8/33]

Then the Messenger (peace be upon him) went home and told his daughter, “Make proper arrangements for Abu al-‘As. But know that you are no longer lawful for him as long as he remains a polytheist.” Zaynab (may Allah be pleased with her) requested her father to release the people of Abu al-‘As’s caravan along with their property.

The Messenger of Allah (peace be upon him) summoned the men of the force who had captured Abu al-‘As’s camels and men. He said to them, “You know the relationship between Abu al-‘As and me. You have seized his merchandise. I would be pleased if, out of kindness to him, you returned his property. If you do not agree, I have no objection; you may enjoy it as a favor from Allah. You have the greatest right to that property.” They said, “O Messenger of Allah, we are returning everything to him.” [Ibn Hisham, 1/658; Tabaqat, 8/33]

Abu al-‘As went with them to receive his property. On the way, they said to him, “Listen, Abu al-‘As, you are an eminent man among the Quraysh. Moreover, you are the Messenger of Allah’s (peace be upon him) cousin and the husband of his daughter. Do this: accept Islam and remain in Madinah with this property belonging to the people of Makkah. You will live very comfortably.” He replied, “Should I begin my life in my new religion through deception?” [ibid.]

Abu al-‘As took possession of his caravan and reached Makkah. After returning each person’s property, he said, “O people of Quraysh, do you have any claim remaining against me?” They replied, “No. May Allah reward you well. We have found you to be an excellent keeper of promises.”

Abu al-‘As said, “I have fully fulfilled your rights. Now I declare: Ashhadu an la ilaha illallahu wa anna Muhammadan ‘abduhu wa rasuluhu—I bear witness that there is no deity except Allah and that Muhammad (peace be upon him) is His servant and Messenger. While I was in Madinah, I could have made this declaration, but I did not, lest you think I had done so merely to appropriate your property. Now that Allah has enabled me to return each of you your property and I have been freed from my responsibility, I am declaring my Islam.”

This occurred in Muharram of the seventh year after Hijrah. Thereafter, Abu al-‘As (may Allah be pleased with him) migrated from his birthplace, Makkah, to Madinah and presented himself before the Messenger of Allah (peace be upon him). [ibid.]

The noble Messenger of Allah (peace be upon him) received Abu al-‘As (may Allah be pleased with him) with honor and, on the basis of their original marriage contract, entrusted his wife Zaynab (may Allah be pleased with her) to him again. [Siyar A‘lam al-Nubala, 2/249; al-Isabah, 4/312]

Zaynab (may Allah be pleased with her) had left her husband Abu al-‘As in Makkah while he was still a polytheist. It may naturally be assumed that their marriage was therefore dissolved. Later, when Abu al-‘As accepted Islam and came to Madinah, the Messenger (peace be upon him) returned Zaynab to him. The question is whether he returned Zaynab on the basis of the original marriage contract or whether a new contract was concluded. Two accounts are found on this matter. Ibn ‘Abbas (may Allah be pleased with him) said: [Ibn Hisham, 1/658–659; Tirmidhi, 1143; Ibn Majah, 2009; Siyar A‘lam al-Nubala, 2/249] (Arabic text)

“After many years, the Messenger of Allah (peace be upon him) returned his daughter to Abu al-‘As on the basis of the original marriage, without stipulating a new mahr.”

Imam al-Sha‘bi said: [Tabaqat, 8/32] (Arabic text)

“Zaynab accepted Islam and migrated. Then Abu al-‘As accepted Islam. The Messenger (peace be upon him) did not separate the two of them.”

It has been said that the reason was that the following verse of Surah al-Mumtahanah had not yet been revealed: [Surah al-Mumtahanah, 10] (Arabic text)

Qatadah also said something similar. He said: (Arabic text)

“After this incident, Surah al-Bara’ah was revealed. Thereafter, if a wife accepted Islam before her husband, the husband had no right over her without a new marriage contract.”

Before that, however, Muslim women would return to their husbands after the husbands accepted Islam, without a new marriage contract.

Another narration states: (Arabic text)

“The Prophet (peace be upon him) returned Zaynab to Abu al-‘As on the basis of a new marriage and a new mahr.” Imam Ahmad said, “This is a weak hadith.”

Although Ibn ‘Abbas’s (may Allah be pleased with him) narration is preferable to the other narration in terms of its chain of transmission, the jurists acted upon the narration of a second marriage contract. They explained Ibn ‘Abbas’s narration as meaning that, since the mahr and other matters remained unchanged at the time of the second contract, he described it as the first contract. Otherwise, in a separation of this kind, a second contract is essential. Imam al-Suhayli also expressed this view.

Zaynab (may Allah be pleased with her) deeply loved both her father, the Messenger of Allah (peace be upon him), and her husband, Abu al-‘As (may Allah be pleased with him). She liked wearing fine, expensive clothing. Once, Anas (may Allah be pleased with him) saw her wearing a silk cloak. The border of the cloak was yellow.

Zaynab (may Allah be pleased with her) had two children by Abu al-‘As (may Allah be pleased with him): one son and one daughter. Their son, ‘Ali, was born in Makkah before the Hijrah. The Messenger of Allah (peace be upon him) took responsibility for him and raised him. On the day of the conquest of Makkah, when the Messenger of Allah (peace be upon him) entered Makkah, ‘Ali was riding on his maternal grandfather’s camel. He died before reaching maturity, during the lifetime of his father, Abu al-‘As (may Allah be pleased with him). [al-A‘lam, 3/36]

However, a narration by Ibn ‘Asakir indicates that ‘Ali lived until the Battle of Yarmuk and was martyred in that battle. [al-Isabah, 4/312] Their daughter, Umamah (may Allah be pleased with her), lived a long life.

Zaynab (may Allah be pleased with her) did not live long after being reunited with her husband, Abu al-‘As (may Allah be pleased with him). After spending a year or a little more with her husband in Madinah, she died there at the beginning of the eighth year after Hijrah. [Tabaqat, 8/34; al-A‘lam, 3/67] Ibn ‘Abd al-Barr wrote about the cause and circumstances of her death: [al-Isti‘ab, marginal note to al-Isabah, 4/312]

“The cause of Zaynab’s (may Allah be pleased with her) death was that when she left Makkah to go to her father, the Messenger of Allah (peace be upon him), Hubbar ibn al-Aswad and another man attacked her. One of them threw her onto a rock. As a result, she miscarried and bled, and she remained ill for a long time. Eventually, she died in the eighth year after Hijrah.”

Umm Ayman (may Allah be pleased with her), Sawdah (may Allah be pleased with her), Umm Salamah (may Allah be pleased with her), and Umm ‘Atiyyah (may Allah be pleased with her) washed Zaynab (may Allah be pleased with her). [Ansab al-Ashraf, 1/400] The Messenger of Allah (peace be upon him) led her funeral prayer, descended into the grave himself, and with his own hands placed his dearly loved daughter in it. At that time, the noble face of the Messenger of Allah (peace be upon him) appeared deeply sorrowful and pale. He supplicated for her, saying: “O Allah, resolve Zaynab’s difficulties and transform the narrowness of her grave into spaciousness.” [Usud al-Ghabah, 5/468; Tabaqat, 8/34]

Umm ‘Atiyyah (may Allah be pleased with her) said, “I participated in washing Zaynab, the daughter of the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) himself instructed us in the procedure. He said, ‘Wash each limb three or five times first. Then apply camphor.’” [Tabaqat, 8/34; Siyar A‘lam al-Nubala, 2/250] One narration also mentions washing her seven times. The basic purpose was purification and cleanliness: if these were achieved after three washes, there was no need to wash more; otherwise, she should be washed five or seven times. Umm ‘Atiyyah further said: [ibid.]

When we were washing Zaynab, the Messenger (peace be upon him) told us, “Begin washing her from her right side and from the places washed during ablution.”

The noble Messenger of Allah (peace be upon him) also told Umm ‘Atiyyah (may Allah be pleased with her) to inform him when the washing was complete. Accordingly, he was informed when it was finished. He gave them one of his own garments and said, “Place this among the shrouding cloths as a token.” [Bukhari: Bab Ghusl al-Mayyit; Siyar A‘lam al-Nubala, 2/252] The Messenger (peace be upon him) ordered that she be buried beside ‘Uthman ibn Maz‘un (may Allah be pleased with him), who had died before her. [Ansab al-Ashraf, 1/212]

A short while after the death of Zaynab (RA), her husband, Abu al-‘As (RA), also passed away. [Usd al-Ghabah-5/468] Baladhuri says that after accepting Islam, he did not participate in any war alongside the Messenger of Allah (SA) and died in 12 AH. Zubayr ibn al-‘Awwam (RA) was his maternal cousin. Before his death, he appointed him as his executor. [Ansab al-Ashraf-1/400]

Ruqayyah, Daughter of the Messenger of Allah (SA)

Ruqayyah (RA) was the second daughter of the Messenger of Allah (SA) and Khadijah (RA). She was born in Makkah seven years before her father Muhammad (SA) received prophethood. Zubayr and his uncle Mus‘ab, an expert in the science of physiognomy, believed that Ruqayyah (RA) was the youngest daughter of the Messenger of Allah (SA). Jurjani supported this view. However, according to the majority, Zaynab (RA) was the eldest and Ruqayyah the second. Ibn Hisham holds that Ruqayyah was the eldest among the daughters. [Sirat Ibn Hisham-1/190]

According to a narration compiled by Muhammad ibn Ishaq, Zaynab (RA) was born when the Messenger of Allah (SA) was thirty years old, and Ruqayyah (RA) was born when he was thirty-three. [Al-Isti‘ab (marginal notes to al-Isabah)-4/299] In any case, scholars of sirah have concluded that Ruqayyah (RA) was the second daughter of the Messenger of Allah (SA).

Before the Messenger of Allah (SA) received prophethood, Ruqayyah (RA) was first married in Makkah to ‘Utbah, the son of Abu Lahab. [Tabaqat of Ibn Sa‘d-8/36] The Messenger of Allah (SA) received prophethood. When his conflict with the Quraysh reached its height, they adopted every possible means of causing hardship to the Messenger of Allah. Abandoning all principles and morality, they decided to pressure or entice the husbands of Muhammad’s married daughters into divorcing their wives and sending them back to their parental home. At the very least, this would increase Muhammad’s grief and anxiety and keep him occupied with himself.

Their actions matched their plans. First they went to Abu al-‘As ibn al-Rabi‘, the husband of the Messenger of Allah’s eldest daughter. They demanded that he divorce his wife, Zaynab bint Muhammad, and send her back to her father’s home. But he plainly refused them to their faces. The shameless Quraysh leaders did not stop even after receiving such an answer. They went to Ruqayyah’s (RA) husband, ‘Utbah ibn Abu Lahab, and pressured him to divorce her. At the same time, they tempted him by promising that whichever beauty of the Quraysh tribe he desired would be made his wife. The senseless ‘Utbah accepted their proposal. In exchange for Ruqayyah, he expressed his wish to marry a daughter of Sa‘id ibn al-‘As—according to another account, of Aban ibn Sa‘id ibn al-‘As. [Ansab al-Ashraf-1/401] The Quraysh leaders gladly accepted his demand. They had no reason not to, for their chief aim was to torment Muhammad (SA), physically and mentally, by whatever means and to whatever extent possible. His slightest distress brought them peace of mind. The vile ‘Utbah divorced his wife, Sayyidah Ruqayyah (RA). [Sirat Ibn Hisham-1/652]

There is another account concerning this matter. When Surah al-Lahab was revealed condemning ‘Utbah’s parents, Abu Lahab and his wife Umm Jamil—Hammalat al-Hatab—became enraged and told their son ‘Utbah, “If you do not divorce Muhammad’s daughter Ruqayyah and send her away, we will have no relationship with you.” Obedient to his parents, he divorced his wife Ruqayyah to please them. [Al-Fath al-Rabbani ma‘a Bulugh al-Amani-22/99 (Hadith no. 893)] It should be noted that only the marriage contract had been concluded between ‘Utbah and Ruqayyah. The divorce took place before they lived together as husband and wife. [Tabaqat-/36]

Ruqayyah’s Second Marriage

Regarding his acceptance of Islam and his marriage, ‘Uthman (RA) said: “I was sitting with several friends in the courtyard of the Sacred Ka‘bah. At that time, someone came and informed me that the Messenger of Allah (SA) had married his daughter Ruqayyah to ‘Utbah ibn Abu Lahab. Since Ruqayyah (RA) was distinguished by her beauty and enviable qualities and attributes, I had a certain emotional weakness toward her. When I heard the news of her marriage, I became somewhat restless. So I got up and went straight home. My maternal aunt Sa‘dah lived in our house at that time. She was also a kahinah (soothsayer). [Many kahins and kahinahs are mentioned in the history of pre-Islamic Arabia. They generally uttered predictions of truth and half-truth in enigmatic and riddle-like words.] As soon as she saw me, she suddenly began saying the following:”

“O ‘Uthman, glad tidings are yours. Peace be upon you three times. Then three more times. Then three more times. Finally, once. Thus the total becomes ten salutations. By Allah’s will, you will attain good and prosperity and remain distant from misfortune. By Allah, you have married a chaste, virtuous, beautiful girl like a flower bud. You are a bachelor, and you have obtained a virgin bride.”

I was extremely astonished by her words. I asked, “Aunt, what are you saying?” She replied:

“‘Uthman, ‘Uthman, O ‘Uthman! You possess beauty, and an important matter awaits you. This is a Prophet, and he has proofs with him. He is the true and genuine Messenger. The Qur’an has been revealed to him. Follow him, and do not be deceived by idols.”

Again I said nothing. I asked her to explain it to me a little more clearly. This time she said:

“Muhammad ibn ‘Abdillah, who is the Messenger of Allah, has brought the Qur’an. He calls people to Allah. His lamp is the true lamp, and his religion is the means of success. When fighting and bloodshed begin, swords are unsheathed and spears are cast, noise and commotion will bring no good.”

Her words deeply affected me. I began reflecting on what I should do in the future. I would often go and sit with Abu Bakr. Two days later, when I went to him, no one else was there. Seeing me sitting anxiously, he asked, “Why do you seem so worried today?” He was my intimate friend, so I told him the gist of my aunt’s statement. After hearing me, he said: “‘Uthman, you are an intelligent man. If you cannot distinguish truth from falsehood, that would be astonishing. Are the idols worshipped by your people not made of stone—those that can neither hear nor see anything, nor possess the power to cause benefit or harm?” ‘Uthman replied, “Everything you have said is true.”

Abu Bakr said, “What your aunt said is true. Muhammad ibn ‘Abdillah is the Messenger of Allah. Allah sent him to convey His message to people. What harm would there be if you went to him and listened attentively to what he says?” After this, I went to the Messenger of Allah (SA). Another account says that when the Messenger (SA) heard about their conversation, he himself went to ‘Uthman (RA). The Messenger (SA) said, “Listen, ‘Uthman. Allah is calling you toward Paradise, so answer His call. I am the Messenger of Allah; I have been sent to you and to the entire creation.”

Allah alone knows what power there was in these words of his! I lost control of myself. Unintentionally, the testimony of faith came from my lips: Ashhadu an la ilaha illallahu wa ashhadu anna Muhammadar rasulullah. [Al-Isabah-4/327–328]

After this incident, the marriage contract between Ruqayyah (RA) and ‘Uthman (RA) was concluded in Makkah itself.

Ruqayyah (RA) accepted Islam along with her mother, the Mother of the Believers Khadijah (RA), and her elder sister Zaynab. [Siyar A‘lam al-Nubala’-2/251] When the other women pledged allegiance to the Messenger of Allah (SA), she also pledged allegiance. [Tabaqat-8/36]

In the fifth year of prophethood, she migrated to Abyssinia with her husband, ‘Uthman (RA). Asma bint Abu Bakr (RA) narrated that the Messenger (SA) and Abu Bakr used to stay in the Cave of Hira, and I would take food to both of them. One day, when ‘Uthman (RA) asked the Messenger of Allah (SA) for permission to migrate, he gave him permission to go to Abyssinia. Thereafter, the husband and wife left Makkah for Abyssinia. When I later took food to them again, the Messenger (SA) asked, “Have ‘Uthman and Ruqayyah left?” I replied, “Yes, they have left.” He then said, loud enough for my father Abu Bakr (RA) to hear:

“Indeed, they are the first two to migrate after Ibrahim and Lut.” [Ansab al-Ashraf-1/199. It is narrated from Qatadah (RA) that the Messenger (SA) said: “‘Uthman ibn ‘Affan was the first to migrate toward Almighty Allah with his family.” (Hayat al-Sahabah-1/346)]

After staying in Abyssinia for some time, they returned to Makkah. By then, the mischief of the unbelievers of Makkah had increased further, making it unsuitable for residence. They therefore did not consider it appropriate to remain there and returned to Abyssinia.

It is narrated from Anas (RA) that ‘Uthman ibn ‘Affan (RA) set out toward Abyssinia with his wife Ruqayyah (RA). News of them took some time to reach the Messenger of Allah. Meanwhile, a Quraysh woman came from Abyssinia to Makkah. She said, “Muhammad, I saw your son-in-law traveling with his wife.” The Messenger (SA) asked, “In what condition did you see them?” She replied, “I saw him making her ride on a weak donkey and driving it along.” The Messenger (SA) then remarked:

“May Allah be their companion. After Lut (peace be upon him), ‘Uthman was the first person to migrate with his wife. [Al-Bidayah-3/66; Siyar A‘lam al-Nubala’-2/251]”

After staying in Abyssinia for quite some time on their second journey, they returned to Makkah. After remaining there for a while, they migrated permanently to Madinah with their family. [Tabaqat-8/36]

During their second stay in Abyssinia, Ruqayyah (RA) gave birth to a son, ‘Abdullah. It was after this ‘Abdullah that ‘Uthman (RA) received the kunya Abu ‘Abdillah. Before this, during the first migration to Abyssinia, one of her pregnancies ended in miscarriage. [Previously cited; Usd al-Ghabah-5/356] Qatadah said that Ruqayyah (RA) had no child by ‘Uthman (RA). Ibn Hajar said that this was merely Qatadah’s opinion; no one besides him made such a statement. [Al-Isti‘ab-4/300] However, Ruqayyah (RA) had no further children after ‘Abdullah. [Tabaqat-8/36]

When ‘Abdullah was only six years old, a rooster suddenly pecked one of his eyes one day. His face swelled, and poison spread throughout his body. He died from this accident in Jumada al-Awwal of 4 AH. [Siyar A‘lam al-Nubala’-2/251] The Messenger (SA) led his funeral prayer, and ‘Uthman (RA) descended into the grave and completed his burial.

After reaching Madinah, Ruqayyah (RA) fell ill and became bedridden in the second year after Hijrah. This was during the time of the Battle of Badr. The Noble Messenger (SA) was busy preparing for the battle. He left ‘Uthman (RA) in Madinah to care for his sick wife and went to Badr himself. Ruqayyah passed away in the blessed month of Ramadan, one year and seven months after the Hijrah. Usamah ibn Zayd (RA) said, “Just as we were burying Ruqayyah, the daughter of the Messenger of Allah (SA), and leveling the soil, my father Zayd ibn Harithah arrived with the good news of the victory at Badr. The Messenger (SA) had left me in Madinah with ‘Uthman.” [Sirat Ibn Hisham-1/642–643; Ansab al-Ashraf-1/294, 475]

Another account says that while they were busy burying Ruqayyah (RA), ‘Uthman (RA) heard a takbir being proclaimed from a distance and asked Usamah (RA) what it was. Looking in that direction, they saw Zayd ibn Harithah (RA) riding the Messenger of Allah’s she-camel and announcing the news that the Quraysh leaders of Makkah had been killed at Badr. [Al-Isabah-4/305]

Because he had to remain beside his sick wife, ‘Uthman (RA) could not participate in such an important battle as Badr. Nevertheless, the Messenger (SA) counted him among the participants of Badr and granted him a share of the spoils. ‘Uthman (RA) asked what would become of his reward for jihad. The Messenger (SA) replied, “You will receive the reward as well.” [Ansab al-Ashraf-1/289; Sirat Ibn Hisham-1/678]

Ibn ‘Abbas said that after Ruqayyah (RA) died, the Messenger (SA) said: [Al-Isabah-4/304]

“Join our predecessor, ‘Uthman ibn Maz‘un.” [‘Uthman ibn Maz‘un (RA) was the maternal uncle of the Mother of the Believers Hafsah (RA). He migrated to Abyssinia twice and finally migrated to Madinah. This narration indicates that he died before Ruqayyah (RA). According to Baladhuri, he returned to Madinah in Dhu al-Hijjah of 2 AH and died three months after the Hijrah. (The Life Stories of the Companions of the Messenger-2/27) Everyone agrees that Ruqayyah (RA) died during the Battle of Badr. Therefore, the matter is not understandable.] The women began to weep. At that time, ‘Umar (RA) came and raised the whip in his hand, intending to strike them. The Messenger (SA) caught his whip with his hand and said, “Leave them. They are weeping. What emerges from the heart and eyes is from Allah and His mercy, while the actions expressed by the hands and mouth are from Satan.” Fatimah (RA) was sitting beside the grave near the Messenger of Allah (SA). He was wiping her tears with the edge of his garment. [Siyar A‘lam al-Nubala’-2/262; Tabaqat-8/37] Regarding the above narration, Ibn Sa‘d said that all narrators considered it most accurate that the Messenger (SA) was at Badr when Ruqayyah (RA) died and was buried. Perhaps this incident occurred at the death of another daughter of the Messenger of Allah (SA). If it did concern the time of Ruqayyah’s death, then perhaps the Messenger (SA) went to the grave after returning from Badr, when the women had also gathered there. [A narration in Musnad of Imam Ahmad states that the Messenger (SA) went to the grave after returning from Badr, when the women had also gathered there. Tabaqat-8/37] A narration in Musnad of Imam Ahmad says that because the Messenger (SA) disliked it, Abu Talhah (RA), rather than ‘Uthman (RA), descended into the grave and laid Ruqayyah to rest. Here too the same question arises: how could this have happened when the Messenger (SA) was at Badr? Therefore, the hadith scholars said that this was an incident from the burial of Umm Kulthum (RA). Moreover, another narration mentions Umm Kulthum (RA) by name. [Al-Fath al-Rabbani ma‘a Bulugh al-Amani-22/199]

It should be noted that Umm Kulthum (RA) was the third daughter of the Messenger of Allah (SA). After Ruqayyah (RA) died, ‘Uthman (RA) married her. She died a short while later.

Ruqayyah (RA) was exceptionally beautiful. The book Durr al-Manthur states: “She was extremely beautiful. While she was staying in Abyssinia, a group of unruly men there were stunned when they saw her beauty. This group greatly harassed her. She supplicated against them, and they were destroyed.” [Durr al-Manthur-207; Sahabiyyat-128]

‘Uthman (RA) was deeply grieved by the premature death of his beloved wife and companion through joy and sorrow. There was profound harmony and affection between the two of them. People used to say, and the saying became proverbial:

“Among the couples people have seen, her husband ‘Uthman is the finest.” [Al-Isabah-4/305] Various narrations indicate that Ruqayyah was a loving and devoted wife. During their brief married life, they were never separated. They faced every danger, hardship, and adverse circumstance together. Just as she herself tried to lessen all his suffering by serving her husband, ‘Uthman also always tried to make his wife’s life easier. One day, the Messenger (SA) went to ‘Uthman’s (RA) house and saw Ruqayyah washing her husband’s head. He said: [Previously cited]

“My daughter! Treat Abu ‘Abdillah (‘Uthman) well, because among my Companions, his character resembles mine the most.”

Abu Hurayrah (RA) said, “One day I went to the house of Ruqayyah, the daughter of the Messenger of Allah (SA) and wife of ‘Uthman, and saw a comb in her hand. She said, ‘The Messenger of Allah (SA) has just left my room. He saw me combing ‘Uthman’s hair.’” [Hayat al-Sahabah-2/542]

Ummu Kulthum Daughter of the Messenger of Allah ((SA))

Umm Kulthum (RA) was the third daughter of the Noble Messenger (SA). However, sirah scholars differ somewhat on this matter. Imam al-Dhahabi called her the fourth among the children of the Messenger of Allah (SA). [Siyar A‘lam al-Nubala’, 2/252] Zubayr ibn Bakkar said that Umm Kulthum was older than Ruqayyah and Fatimah (RA). However, most authors of sirah have rejected this view. The correct and reliable opinion is that Umm Kulthum (RA) was younger than Ruqayyah (RA). [Sirat Ibn Hisham, 1/190] Tabari listed the order of the births of the daughters of the Messenger of Allah (SA) as follows. [Tarikh al-Tabari (Leiden), 3/1128]

“Zaynab, Ruqayyah, Umm Kulthum, and Fatimah were born.”

Ruqayyah (RA) was the wife of ‘Uthman (RA). When she passed away in the second year after Hijrah, the Messenger (SA) married Umm Kulthum (RA) to ‘Uthman (RA). [Tabaqat, 8/35] If Umm Kulthum had been older than Ruqayyah, she would have been married to ‘Uthman (RA) first, not Ruqayyah. This is because in every society and civilization, arrangements are made for the marriage of the eldest daughter first. This is what reason and nature demand.

No mention of the year of Umm Kulthum’s (RA) birth is found in the books of sirah and history. However, it may be presumed that she was born six years before the Messenger of Allah (SA) received prophethood. This is because it is almost universally accepted that Ruqayyah was born seven years before prophethood and Fatimah (RA) five years before it. It is also accepted that Umm Kulthum (RA) was younger than Ruqayyah and older than Fatimah. Therefore, the intervening time must be accepted as the year of her birth. On this calculation, she was born six years before prophethood. [Sahabiyyat-129]

Like many others, the childhood of Umm Kulthum (RA) has also been lost in the darkness of the Age of Ignorance. That period in Arabia was such that the life story of no individual can be found in full. For this reason, her life history has been recorded beginning with her marriage.

Before the Messenger of Allah (SA) received prophethood, he married Ruqayyah to Abu Lahab’s son ‘Utbah and Umm Kulthum to his second son ‘Utaybah. After the Messenger of Allah (SA) received prophethood, when Surah al-Lahab was revealed condemning Abu Lahab and his wife, Abu Lahab—or, according to another opinion, Abu Lahab’s wife—addressed the two sons and said, “If you do not divorce his [Muhammad’s (SA)] daughters and send them away, living and associating with me will be forbidden for you.” [Tabaqat-8/37] We have mentioned in Ruqayyah’s biography that, in response to such words from their parents and because of social pressure, ‘Utbah divorced his wife Ruqayyah. Likewise, ‘Utaybah obeyed his parents and divorced his wife Umm Kulthum. Thus, the timing and cause of both divorces were the same. [Usd al-Ghabah-5/12] Both sisters were indeed married, but the marriages ended before they went to their husbands’ homes.

When Ruqayyah (RA) died in the second year after Hijrah, ‘Uthman (RA) became extremely sad and distressed from grief over his wife. Seeing him in this state one day, the Messenger (SA) said to him, “‘Uthman, why do I see you so distressed?” ‘Uthman (RA) replied, “How can I not be distressed? A calamity has befallen me such as perhaps never befell anyone before. The daughter of the Messenger of Allah (SA) has passed away. This has broken my back. The family relationship I had with the Messenger of Allah (SA) has been severed. What can I do now?” Before he had finished speaking, the Messenger (SA) said, “Jibril (AS) has conveyed to me a command from Allah’s presence that I should marry Umm Kulthum to you with a mahr equal to Ruqayyah’s.” Previously cited-5/613 [] Thereafter, in Rabi‘ al-Awwal of the third year after Hijrah, the Messenger (SA) concluded the marriage contract between ‘Uthman (RA) and Umm Kulthum. [Tabaqat-8/37] She went to her husband’s home two months after the contract, in Jumada al-Thani. Umm Kulthum (RA) did not have any children. [Previously cited]

According to one report, after Ruqayyah’s (RA) death, ‘Umar ibn al-Khattab (RA) proposed that his daughter Hafsah (RA) marry ‘Uthman (RA). But he remained silent without giving any reply. When the Messenger (SAW) learned of this, he said to ‘Umar, “I shall seek a husband better than ‘Uthman for Hafsah, and a wife better than Hafsah for ‘Uthman.” He then married Hafsah and married Umm Kulthum to ‘Uthman. [Ibid., 8/38]

Umm Kulthum (RA) accepted Islam together with her mother, the Mother of the Believers, Khadijah (RA). Later, she pledged allegiance to the Messenger of Allah (SAW) along with her other sisters. [Ibid., 8/37] After the Messenger of Allah (SAW) migrated to Madinah, she migrated there with the other members of her family. [Siyar A‘lam al-Nubala, 2/252; Hayat al-Sahabah, 1/369]

After Umm Kulthum (RA) passed away, the Messenger (SAW) said, “If I had ten daughters, I would marry them all, one after another, to ‘Uthman (RA).” [Al-Isti‘ab, 793] In one report, instead of ten daughters, the number is given as one hundred. After living with her husband ‘Uthman (RA) for six years, Umm Kulthum (RA) passed away in Sha‘ban of 9 AH. [Siyar A‘lam al-Nubala, 2/253] Ansari women washed her body; Umm ‘Atiyyah was among them. The Messenger (SAW) led her funeral prayer. Abu Talhah, ‘Ali ibn Abi Talib, al-Fadl ibn ‘Abbas and Usamah ibn Zayd (RA) lowered her body into the grave. [Tabaqat, 8/38–39]

It is reported that Anas (RA) saw Umm Kulthum (RA) wearing a silk shawl embroidered with striped designs. [Bukhari: Bab al-Harir lil-Nisa; Abu Dawud (2058); Nasa’i, 8/197; Ibn Majah (3598); Tabaqat, 8/38]

After the wretched ‘Utaybah divorced his wife Umm Kulthum under pressure from his father, Abu Lahab—the flame of Hell—and his mother, Umm Jamil, the carrier of firewood, he came to the Messenger of Allah (SAW) and behaved extremely insolently. Addressing the Messenger (SAW), he said, “I reject your religion”—or, according to another account, “I have divorced your daughter. You will never come to me again, nor will I come to you.” Saying this, he leapt at the Messenger of Allah (SAW) like a stubborn brute and tore his garment. He then set out toward Syria. Angered by this beastly conduct, the Messenger (SAW) invoked a curse, saying, “I ask Allah to let one of His dogs overcome him.”

‘Utaybah set out toward Syria with a Quraysh trading caravan. While they were spending the night at a place called al-Zarqa, a wolf began prowling around their camp. Seeing it, ‘Utaybah remembered the Messenger’s (SAW) curse and became afraid for his life. He said, “May my mother perish! In accordance with Muhammad’s words, this wolf will surely eat me.” Nevertheless, the caravan members arranged for him to sleep in the middle of them and then went to sleep. The wolf leapt over everyone, seized ‘Utaybah from the center, and killed him by biting and tearing him until he was covered in blood.

Fatimah, Daughter of the Messenger of Allah (SAW)

Birth and Parentage

Fatimah (RA) was born in Umm al-Qura, that is, the city of Makkah, five years before the Prophethood of the Noble Messenger of Allah (SAW). Her father was Sayyid al-Kawnayn, the Messenger of the Lord of the Worlds, Abu al-Qasim Muhammad ibn ‘Abdullah ibn ‘Abd al-Muttalib, and her mother was the leader of the women of the entire world, the first Muslim, the Mother of the Believers Khadijah bint Khuwaylid (RA). When Fatimah was born, the Quraysh of Makkah were renovating the Sacred Ka‘bah; this occurred five years before the Messenger of Allah (SAW) received Prophethood. Her noble parents were immensely happy at her birth. [Siyar A‘lam al-Nubala, 2/119] Fatimah was the youngest daughter. Although her mother Khadijah (RA) employed wet nurses for her other children, she did not entrust Fatimah to a wet nurse. She nursed her beloved youngest daughter herself. Thus, Fatimah (RA) grew up in a pure and holy household under the care of her noble parents and was bathed in the clear spring of Prophethood.

Reasons for Her Excellence

The reasons underlying the greatness, honor, nobility and excellence attributed to Fatimah (RA) are briefly as follows:

1. Her father was our great Prophet Muhammad (SAW), the Mercy to the Worlds and the noblest descendant of Adam (AS), the father of humankind.

2. Her mother was the leader of the women of the world and the first to accept Islam, the Mother of the Believers Khadijah bint Khuwaylid (RA).

3. Her husband was the leader of this world and the Hereafter, the Commander of the Believers ‘Ali (RA).

4. Her two sons, al-Hasan and al-Husayn (RA), were the two great leaders of the youths of Paradise and the fragrant flowers of the Messenger of Allah (RA) (Arabic====).

5. One of her paternal uncles was the great leader of the martyrs, Hamzah (RA).

6. Another paternal uncle was al-‘Abbas ibn ‘Abd al-Muttalib (RA), protector of his neighbors’ honor and dignity, one who spent his wealth for people in times of hardship, clothed the naked, and fed the hungry and starving.

7. One of her paternal uncles was the great martyr-leader and military commander Ja‘far ibn Abi Talib (RA).

Is there any other woman in the world who possesses all these stated distinctions?

Acceptance of Islam

After revelation descended upon the Noble Messenger of Allah (SAW), the Mother of the Believers Khadijah (RA) was the first to believe in him and accept his messengership as true. Among the women who believed in the Messenger of Allah (SAW) at the earliest stage were, in full measure, his pure daughters: Zaynab, Ruqayyah, Umm Kulthum and Fatimah (RA). Along with their illustrious mother Khadijah (RA), they believed in their father’s Prophethood and Messengership.

Ibn Ishaq narrated through ‘A’ishah (RA). She said: When Allah honored His Prophet with Prophethood, Khadijah and her daughters accepted Islam. Thus, the daughters of the Messenger of Allah (SAW) entered the courtyard of Islam at the very beginning with their mother and believed in their father’s messengership. Even before he received Prophethood, they were adorned with outstanding moral qualities. After Islam, these qualities became even more beautiful and harmonious.

Imam al-Zurqani spoke in Sharh al-Mawahib about the early acceptance of Islam by Fatimah and her sisters as follows: “There is no need to mention his daughters, for there is no doubt that, even before Prophethood, they firmly followed and held fast to their father’s life and conduct.” Elsewhere, al-Zurqani spoke of the precedence of the Prophet’s daughters in accepting Islam: “In short, no proof is needed regarding their early acceptance of Islam. Because they grew up in the lap of the truest and most noble fatherhood and the finest and most affectionate motherhood, they acquired their father’s finest character and received from their mother an intelligence unmatched by any woman before or after them. Thus, the Islam of the Prophet’s household—his wives and daughters—was an Islam of innate purity, nourished by faith and Prophethood. They grew up upon greatness, honor and excellent morals.” [Tarajim Sayyidati Bayt al-Nubuwwah, 592]

Her Father’s Support During Her Childhood and Adolescence

Revelation descended upon the Noble Messenger of Allah (SAW). In accordance with the command of Allah, Lord of the Worlds, he began calling people to Islam and devoted himself completely to propagating and advancing Islam. For this reason, he faced sorrow and hardship, calamities, oppression, persecution, rejection, false accusations and excesses, yet he continued to overlook everything. At one point, the Quraysh became extremely hostile and excessive toward the Messenger of Allah (SAW). They mocked and ridiculed him and began inciting people against him. Fatimah (RA) was then passing through childhood. Even at such a young age, she understood that her father was enduring a difficult period of his life. She would often go about nearby with her father. Once, she saw the wicked ‘Uqbah ibn Abi Mu‘ayt treat her father so vilely that she could never forget it. This ‘Uqbah was attributed to the Quraysh of Makkah, though in reality his parentage was unknown. He grew up as a particularly vile sinner and criminal. To conceal the stain of his birth, he was always eager to commit various misdeeds and tried to win the favor of the Quraysh leaders.

Once, ‘Uqbah was sitting in a gathering of the sinful polytheistic Quraysh of Makkah. Several Quraysh leaders said, “Here is Muhammad prostrating. Who among those present can take these rotten entrails of a camel and place them on his back?” The wretched ‘Uqbah eagerly volunteered for this evil deed, saying, “I will go.” He hurried to the rotten entrails, picked them up and threw them onto the back of Muhammad (SAW) while he was prostrating. From a distance, the Quraysh leaders burst into loud laughter at the sight. The Noble Messenger of Allah (SAW) did not rise from prostration. The news immediately reached Fatimah (RA) at home. She rushed there and, with great tenderness, removed the filth from her father’s back with her own hands. She brought water and washed the filth from his body. Then she went toward that sinful group and addressed them with many harsh words. [Al-Bidayah wa’l-Nihayah, 3/44; Hayat al-Sahabah, 1/271]

After completing the prayer, the Messenger (SAW) raised both hands and supplicated: (Arabic=======)

“O Allah! Seize Shaybah ibn Rabi‘ah; O Allah! Seize Abu Jahl ibn Hisham. O Allah! Deal with ‘Uqbah ibn Abi Mu‘ayt; O Allah! Take Umayyah ibn Khalaf to account.”

When the scoundrels saw the Messenger of Allah (SAW) raising his hands and supplicating in this manner, their laughter stopped. They became frightened and apprehensive. Allah accepted the supplication of His beloved Prophet. All four of the mentioned criminals were killed at Badr. [Al-Bayhaqi, Dala’il al-Nubuwwah, 2/278, 280; Al-Bidayah wa’l-Nihayah, 3/44] It should be noted that ‘Uqbah was captured by the Muslims at Badr. The Messenger (SAW) ordered that he be killed. He then said, “Muhammad! What will happen to my little daughters?” He replied, “Hell.” He then said, “Will you kill me even though I am a Qurayshi?” He replied, “Yes.” Then he turned to the Companions and said, “Do you know how this man treated me? One day I was prostrating behind Maqam Ibrahim. He came and placed his foot on my neck, pressing so hard that my eyes nearly protruded. Another time, while I was prostrating, he brought goat dung from somewhere and poured it over my head. Fatimah came running, removed it and washed my head.” Thus, the life of the wicked ‘Uqbah came to an end at the hands of the Muslims. [Al-Bidayah wa’l-Nihayah, 3/44; Hayat al-Sahabah, 1/271; Nisa’ Mubashsharat bil-Jannah, 206]

During those adolescent years, Fatimah once went with her father, holding his hand, to the courtyard of the Ka‘bah. She saw that as soon as her father approached the Black Stone, a group of polytheists surrounded him and began saying, “Are you not the person who says such and such?” Then they began listing one accusation after another: “You insult our forefathers, speak of the faults of our deities, and consider intelligent and discerning people foolish and stupid.”

He said, “Yes, I am that person.”

At what happened next, the young Fatimah nearly stopped breathing and became numb with fear. She saw one of them wrap her father’s cloak around his neck and begin pulling it forcefully. Abu Bakr (RA) stood before them and said in a highly agitated voice, “Will you kill a man merely because he says, ‘Allah is my Lord and Sustainer’?”

The men looked at him with fiery eyes. They seized him by the beard, then split open his head and left it bleeding. [Ibn Hisham, Al-Sirah al-Nabawiyyah, 1/310]

Thus, Abu Bakr (RA) risked his own life that day and rescued Muhammad (SAW) from the hands of the cruel men. After being freed, he headed home. His daughter Fatimah followed behind him. On the way, every free person and slave they encountered inflicted great pain on him by hurling various obscene remarks. The Messenger (SAW) went straight home and collapsed onto his bed in a severely battered condition. This entire incident unfolded before the eyes of the young Fatimah. [Tarajim Sayyidati Bayt al-Nubuwwah, 592]

Fatimah in Shi‘b Abi Talib

The Quraysh chose a new method of persecuting the Messenger of Allah (SAW). This time, their persecution also extended to Banu Hashim and Banu ‘Abd al-Muttalib. The polytheists of Makkah firmly decided to boycott them. Trade, conversation and social contact with them were to cease until the Messenger of Allah (SAW) submitted to them. Except for Abu Lahab, Banu Hashim and Banu ‘Abd al-Muttalib took refuge in Shi‘b Abi Talib on the outskirts of Makkah. They were kept under siege there. At one point, life under siege became terrible. Even from outside Shi‘b, the wails and cries of starving women and children could be heard. Fatimah (RA) was among those besieged. The siege had a profound effect on her health. She suffered from the malnutrition caused by remaining there for so long and carried its effects throughout her life. The siege lasted approximately three years. [Nisa’ Mubashsharat bil-Jannah, 206]

To forget the sorrow and pain of life under siege, she was confronted with another great grief. Her loving mother, Khadijah (RA), who had cared for them all and had quietly carried out all the responsibilities of the blessed Prophetic household, passed away. It was as though she left all the responsibilities of the Messenger of Allah (SAW) upon her daughter Fatimah. Fatimah stood beside her father with tremendous self-confidence and firmness. She began receiving even more of her father’s affection and love. Until the migration to Madinah, she continued assisting her father’s missionary efforts in Makkah. For this reason, she came to be known by the nickname “Umm Abiha” (mother of her father). [Ibid., 207; Usud al-Ghabah, 5/250; Al-Isabah, 4/450]

The Migration and Fatimah

On the night the Messenger (SAW) migrated to Madinah, Fatimah (RA) witnessed from very close by the courageous role played by ‘Ali (RA). Risking his own life to deceive the cruel Quraysh, ‘Ali lay in the Messenger’s (SAW) bed. Fatimah was also at home on that terrifying night. She fearlessly rejected all the pressure of the Quraysh. ‘Ali (RA) then remained in Makkah for three days, returning the money and property entrusted to the Messenger of Allah (SAW) to their owners, and then set out for Madinah.

Fatimah and her sister Umm Kulthum remained in Makkah. After the Messenger (SAW) had settled somewhat in Madinah, he sent a Companion to bring his family. This occurred in the thirteenth year of Prophethood. Fatimah (RA), then eighteen years old, arrived in Madinah and saw that the Muhajirun had found peace and security there. In the midst of their loneliness in a foreign land, bonds of brotherhood had been established. He himself accepted ‘Ali (RA) as his religious brother. [Ibn Hisham, 2/150; Al-Isti‘ab, 3/198]

Marriage

Fatimah (RA) married ‘Ali (RA) after the Battle of Badr in the second year AH. There is some disagreement among scholars of the Prophetic biography regarding the exact year and date of the marriage and the ages of Fatimah and ‘Ali (RA) at that time. One view is that the marriage took place after the Battle of Uhud. It is also reported that ‘Ali and Fatimah married four months after the Messenger (SAW) brought ‘A’ishah (RA) to his home, and that their consummation took place nine months after the marriage. At the time of the marriage, Fatimah (RA) was fifteen years and five and a half months old, while ‘Ali (RA) was twenty-one years and five months old. [A‘lam al-Nisa’, 4/109] Ibn ‘Abd al-Barr in Al-Isti‘ab and Ibn Sa‘d in Tabaqat mention that ‘Ali (RA) married Fatimah (RA) in Rajab, five months after the Messenger of Allah (SAW) arrived in Madinah, and that their consummation took place after the return from Badr. Fatimah was then eighteen years old. Tarikh al-Tabari states that the consummation of ‘Ali and Fatimah (RA) took place in Dhu al-Hijjah of the second year AH, twenty-two months after the Hijrah. At the time of the marriage, ‘Ali (RA) was four years older than Fatimah. [Ibid.; Tabaqat, 8/11; Nisa’ Mubashsharat bil-Jannah, 208]

Companions of high standing, such as Abu Bakr (RA) and ‘Umar (RA), were also eager to marry Fatimah (RA). They proposed to the Messenger of Allah (SAW), but he declined with great humility and gentleness. It is reported in al-Hakim’s Mustadrak and al-Nasa’i’s Sunan that Abu Bakr and ‘Umar (RA) both proposed to marry Fatimah. The Messenger (SAW) told them, “She is still young.” According to one report, Abu Bakr made a proposal, and the Messenger (SAW) said, “Abu Bakr, await Allah’s decision regarding her.” Abu Bakr (RA) told ‘Umar (RA), who replied, “He has rejected your proposal.” Abu Bakr then said to ‘Umar (RA), “Now you propose to the Messenger of Allah (SAW) to marry Fatimah.” ‘Umar (RA) made the proposal, and the Messenger (SAW) told him exactly what he had told Abu Bakr. When ‘Umar (RA) informed Abu Bakr, he remarked, “‘Umar, he has rejected your proposal as well.” Then ‘Umar (RA) said to ‘Ali (RA), “You are the suitable match for Fatimah.” ‘Ali (RA) replied, “I possess nothing except this one coat of armor.” Several reports describe how the marriage of ‘Ali and Fatimah took place. They are largely similar. Some are presented here.

According to a report in Ibn Sa‘d’s Tabaqat and Usud al-Ghabah, ‘Ali (RA), following ‘Umar’s advice, went to the Messenger of Allah (SAW) to propose marriage to Fatimah. The Messenger (SAW) immediately took the initiative and married Fatimah to ‘Ali (RA). When the news reached Fatimah, she began to cry. The Messenger (SAW) then went to Fatimah and said to her, “Fatimah! I have married you to the most knowledgeable, the wisest and the first person to accept Islam.” Another report states that after ‘Ali (RA) made his proposal, the Messenger (SAW) said, “Fatimah! ‘Ali has mentioned you.” Fatimah remained silent without replying. The Messenger (SAW) then completed the marriage.

Another report is as follows: Some of the Ansar of Madinah told ‘Ali, “You have Fatimah available to you.” After this, ‘Ali went to the Messenger of Allah (SAW). The Messenger (SAW) said, “What does the son of Abu Talib need?” ‘Ali spoke about Fatimah. The Messenger of Allah (SAW) said, “Marhaban wa ahlan” (Welcome to the family). He said nothing more. ‘Ali rose from the Messenger of Allah (SAW) and went to the group of Ansar who were waiting. They asked, “What news do you bring?” ‘Ali said, “I do not know. He said nothing to me except ‘Marhaban wa ahlan.’” They said, “Is it not sufficient for you that the Messenger of Allah (SAW) has said this? He has welcomed you as a family member.” ‘Ali (RA) narrated the following account of how he married Fatimah: “A proposal for Fatimah’s marriage came to the Messenger of Allah (SAW). One of my maidservants then said to me, ‘Do you know that a proposal for Fatimah’s marriage has come to the Messenger of Allah (SAW)?’”

I said, “No.”

She said, “Yes, a proposal has come. Why do you not go to the Messenger of Allah (SAW)? If you go, the Messenger of Allah (SAW) will surely marry Fatimah to you.”

I said, “Do I possess anything with which to marry?”

She said, “If you go to the Messenger of Allah (SAW), he will certainly marry her to you.”

‘Ali (RA) said: “By Allah, she continued giving me such hope and encouragement. Finally, one day I went to the Messenger of Allah (SAW). After sitting before him, I became as though I were mute. Because of his greatness and the gravity and awe within him, I could not say a word. After some time, he himself asked me, ‘What brings you here? Do you have some need?’ ‘Ali (RA) said: I remained silent. The Messenger (SAW) said, ‘Surely you have come to propose marriage to Fatimah?’”

I said, “Yes.” He said, “Do you have anything with which you can make her lawful for you?” I said, “By Allah, O Messenger of Allah, I do not.” He said, “What did you do with the armor I gave you?”

I said, “I have it.” By the One in whose hand is ‘Ali’s life, it is only a Hutami coat of armor. It is not worth even four dirhams.”

The Messenger (SAW) said, “I have married Fatimah to you in exchange for it. Send it to her and thereby make her lawful for you.”

‘Ali (RA) said: “This was the mahr of Fatimah, daughter of the Messenger of Allah (SAW).” [Dala’il al-Nubuwwah, 3/160; Usud al-Ghabah, 5/250; Al-Bidayah wa’l-Nihayah, 3/346; Tabaqat, 8/12]

‘Ali (RA) quickly went home and brought the armor. The Messenger (SAW) told him to sell it to purchase the bride’s adornments and other necessities. [Sahih al-Bukhari, Kitab al-Buyu‘; Sunan al-Nasa’i, Kitab al-Nikah; Musnad Ahmad, 1/93, 104, 108] ‘Uthman ibn ‘Affan (RA) bought the armor for four hundred seventy (470) dirhams. This money was given to the Messenger of Allah (SAW). He instructed Bilal (RA) to use part of it to buy perfume and fragrance, and to give the remainder to Umm Salamah (RA), so that she could purchase the bride’s adornments and other necessities.

When everything had been arranged, the Messenger (SAW) sent for the Companions. When they arrived, he announced that he had married his daughter Fatimah to ‘Ali (RA) in exchange for four hundred mithqals of silver. Then, in accordance with Arab custom, the Messenger (SAW), representing the bride’s side, and the groom ‘Ali (RA) himself delivered brief sermons. A vessel filled with dates was then presented among the honored Companion guests. [Tarajim Sayyidati Bayt al-Nubuwwah, 607]

The sermon delivered by the Messenger of Allah (SAW) at the marriage of Fatimah and ‘Ali (RA): [Jamharat Khutab al-‘Arab, 3/344] (Arabic==========)

‘All praise belongs to Allah, who is praised for His gifts and favors, worshiped by virtue of His might and power, feared because of His punishment, and relied upon for whatever is with Him. He enforces His command in the heavens and the earth. By His might and power He created this universe; then through commandments and prohibitions He distinguished its members, strengthened them through religion, and honored them through His Prophet Muhammad (peace and blessings be upon him). Thereafter, Allah Most High made marriage a means of preserving future generations and an obligatory duty. Through it He connected blood relations to one another. He ordained this institution for all creation.’

He whose name is most blessed and whose remembrance is most exalted has said: “He is the One who created man from water, then established for him blood lineage and marital relations. Your Lord is capable of all things.” Thus Allah’s command proceeds toward its ultimate outcome. Every ultimate outcome has an appointed time, and every appointed time has an end. ‘Allah erases and confirms whatever He wills, and with Him is the Mother of the Book.’

Thereafter, my Lord commanded me to marry Fatimah to ‘Ali. So I married her to him in exchange for four hundred mithqals of silver—if ‘Ali was agreeable to it.’

After the Messenger of Allah’s (peace and blessings be upon him) sermon, the groom, ‘Ali (may Allah be pleased with him), delivered a brief sermon in accordance with the custom of the Arabs of that time. First, he praised and glorified Allah and sent blessings and peace upon the Messenger. Then he said: [ibid., 3/345] (Arabic============)

‘Our gathering here is by Allah’s decree and with His approval. Marriage is what Allah has commanded and permitted. Muhammad (Allah bless him and grant him peace) has married me to his daughter Fatimah in exchange for a dowry of four hundred and eighty dirhams. I have accepted it. Therefore, ask him; Allah is sufficient as a witness.’

Thus, in a very simple and unpretentious manner, the blessed marriage of Fatimah al-Zahra, the Prophet’s daughter, to ‘Ali was solemnized. In other words, the greatest and most glorious marital relationship in the long history of Islam was established.

Married Life

The marriage took place in Rajab after they arrived in Madinah. In the second year after the Hijrah, following the Battle of Badr, ‘Ali (may Allah be pleased with him) managed to rent a house so that he could bring his wife there. There was no trace of wealth or luxury in that house. It was extremely modest. There was no valuable furniture, bed, mattress, or anything else. ‘Ali owned only a sheep’s hide, which he spread out and slept on at night; during the day it was used as a waterskin. They had no servants. [A‘lam al-Nisa’, 4/109; Tabaqat, 8/13; Sahabiyyat, 148] Asma’ bint ‘Umays (may Allah be pleased with her), who had witnessed ‘Ali and Fatimah’s marriage and the preparation of their bridal chamber, said that they had nothing apart from pillows and bedding stuffed with palm-fiber. It is also said that no wedding feast of that time was better than ‘Ali’s (may Allah be pleased with him). The nature of that feast can be inferred from this report: ‘Ali (may Allah be pleased with him) brought some barley after pawning one of his coats of mail to a Jew.’ [Tabaqat, 8/23] This report makes it quite easy to imagine what their meal on the wedding night was like.

However, on the occasion of this marriage, Banu ‘Abd al-Muttalib held such a lavish feast that, it is said, they had never held anything like it before. According to reports in Sahihayn and al-Isabah, Hamzah (may Allah be pleased with him), who was the uncle of both Muhammad (peace and blessings be upon him) and ‘Ali, slaughtered two mature camels and fed the relatives. [Tarajim Bayt al-Nubuwwah, 607]

When the wedding formalities were over, the relatives and guests departed one by one after wishing the newlyweds goodness and blessings. The Messenger (peace and blessings be upon him) called Umm Salamah (may Allah be pleased with her) and asked her to accompany the bride to ‘Ali’s house. He also told them to wait there for him to arrive.

Bilal (may Allah be pleased with him) called the adhan for the ‘Isha prayer. The Messenger (peace and blessings be upon him) led the congregational prayer in the mosque. Then he went to ‘Ali’s (may Allah be pleased with him) house. He asked them to bring some water. When it was brought, he recited some Qur’anic verses over it and blew into it. He instructed the bride and groom to drink some of that water. With the remainder, the Messenger (peace and blessings be upon him) performed ablution in a vessel held below him. He sprinkled that water over their heads. Then he rose to leave, reciting this supplication: [A‘lam al-Nisa’, 4/109] (Arabic========)

‘O Allah, bless these two. O Allah, grant these two goodness. O Allah, grant abundance to their descendants.’

Another report states that, as he was leaving, he said to his daughter: ‘Fatimah! I have not failed to marry you to the finest member of my family.’ [Tabaqat, 8/15, 28]

Fatimah could not hold back her tears. Her father stood silently for a while. Then, in order to ease the atmosphere, he said to his daughter with deep emotion: ‘I am leaving you in the care of a man who possesses the strongest faith, the greatest knowledge, the finest character, and the noblest mind.’ [Tarajim Sayyidati Bayt al-Nubuwwah, 608]

Confronting the Harsh Reality of Poverty

There was no abundance in the home of the husband to which Fatimah went from her father’s house. Rather, it is appropriate to describe what she found there as the harsh reality of poverty. In comparison, the financial circumstances of her other sisters’ husbands were much better. Zaynab married Abu al-‘As (may Allah be pleased with him), a wealthy man. Her other two sisters married the two sons of ‘Abd al-‘Uzza ibn ‘Abd al-Muttalib, a very wealthy man of Makkah. After the two couples separated because of Islam, each of the two women, one after the other, married ‘Uthman ibn ‘Affan (may Allah be pleased with him), who was a wealthy man. Compared with them, ‘Ali (may Allah be pleased with him) was an utterly poor man. He had neither wealth of his own nor any inheritance. His father was the most respected man in Makkah, but he did not possess great financial resources and had many children. Therefore, to ease his burden, Muhammad (peace and blessings be upon him) and his uncle ‘Abbas took responsibility for raising two of his sons. In this way, ‘Ali (may Allah be pleased with him) became connected with Muhammad’s (peace and blessings be upon him) family.

A question may arise here: Why did an intelligent young man of ‘Ali’s (may Allah be pleased with him) noble Makkan lineage live in such boundless poverty? The answer can be found within ‘Ali’s own life. Muhammad (peace and blessings be upon him) became a Messenger. Among the young people, ‘Ali (may Allah be pleased with him) was the first to believe in him. According to Ibn Ishaq, he was then ten years old. [ibid., 612] From that time onward, he became involved with the life of the Prophet Muhammad (peace and blessings be upon him). Given the way ‘Ali’s (may Allah be pleased with him) life began, where was there any opportunity for him to enter a profession while the Prophet (peace and blessings be upon him) was facing one difficult reality after another? Many years were consumed simply in struggling against the Quraysh of Makkah. He went to Madinah empty-handed. There, in a new place, he became involved in the da‘wah afresh. Then the Battle of Badr came. He went to war. After the battle, the Messenger (peace and blessings be upon him) gave him a coat of mail as his share of the spoils. This was the first time he became the owner of any property.

Fatimah knew that ‘Ali (may Allah be pleased with him) was an utterly poor man. Therefore, if Baladhuri’s report is authentic, when the Messenger (peace and blessings be upon him) told Fatimah of ‘Ali’s proposal, she mentioned ‘Ali’s poverty. The Messenger replied:

‘He is a leader in this world and, in the Hereafter, he will be one of the truthful. Among the Companions, his knowledge is the greatest. He is also discerning. Moreover, he accepted Islam before anyone else.’ [ibid.; Hayat al-Sahabah, 3/256]

This report may indeed be authentic, for it is not unusual for poverty and hardship to be taken into consideration at such a stage of marriage.

Fatimah (may Allah be pleased with her) went to her husband’s home at the age of eighteen. Every historian has stated that there was not the slightest trace of wealth or luxury there. In that house she found a leather pillow and bedding stuffed with palm fiber, a hand mill, two waterskins, two water vessels, and perfume. Because of his poverty, her husband could not provide a servant or maid to assist her with household chores or perform the more difficult tasks. Fatimah (may Allah be pleased with her) performed every kind of work herself. Her hands became calloused from turning the millstone, her shoulders became marked from carrying water-filled waterskins, and her clothes became dirty from sweeping the house. [Tabaqat, 8/159; al-Isabah, 4/450] ‘Ali (may Allah be pleased with him) could not bear to see her working in this way, but there was nothing else he could do. He helped her himself as much as he could. He was always mindful of Fatimah’s health, because the malnutrition she had suffered amid the various hardships of her Makkan life had left her in poor health. As the two of them grew exhausted from working both inside and outside the house, ‘Ali (may Allah be pleased with him) said one day to his mother, Fatimah bint Asad ibn Hashim: ‘You help the Messenger of Allah’s (peace and blessings be upon him) daughter with fetching water and other outside tasks, and Fatimah will help you grind wheat and make bread at home.’ At that time, Fatimah’s father, the Messenger of Allah (peace and blessings be upon him), returned to Madinah victorious from a campaign, bringing abundant spoils of war and captives. One day ‘Ali (may Allah be pleased with him) said: ‘Fatimah! It pains me greatly to see you suffering so much. Allah Most High has granted some captives. Why do you not go to your father and ask him for a captive servant to serve you?’ Fatimah, exhausted, moved the hand mill aside and said: ‘I will go, if Allah wills.’ After resting briefly in the courtyard, she covered her body and head with a shawl and walked slowly toward her father’s house. Seeing her, her father gently asked: ‘My daughter, why have you come?’ Fatimah replied: ‘I have come to greet you.’ Out of shyness, she could not tell her father what was on her mind. She returned home and told her husband what had happened. ‘Ali (may Allah be pleased with him) then went with Fatimah to the Messenger of Allah (peace and blessings be upon him). With her face lowered in embarrassment before her father, Fatimah finally stated her need. Her father said: ‘By Allah, I will not give you even one servant. The people of Ahl al-Suffah are suffering terribly from hunger. I can do nothing for them. I will sell these and spend the proceeds on them.’

After hearing this, the husband and wife both thanked her father and returned home. Yet the loving father could not remain completely at peace after sending them back empty-handed. All day, the face of his beloved daughter, exhausted from work, remained before his mind.

Evening came, and the cold was intense. ‘Ali and Fatimah were trying to sleep on a hard bed. But how could they sleep in such cold? Just then, there was a knock at the door. When they opened it, they saw Fatimah’s father, Muhammad Mustafa (peace and blessings be upon him), standing there. He saw that the blanket the daughter and son-in-law were trying to sleep under in that severe cold was so small that they could only curl up beneath it. If they pulled it toward their heads, their feet were exposed; if they shifted it toward their feet, their heads were uncovered. They hurried to welcome their honored guest. He told them not to trouble themselves and to remain as they were. He deeply understood their condition with all his heart, then said gently: ‘Shall I tell you something better than what you asked me for?’

Both of them exclaimed together: ‘Tell us, O Messenger of Allah!’

He said: ‘Jibril taught me these words: After every prayer, recite Subhanallah ten times, Alhamdulillah ten times, and Allahu Akbar ten times. And at night, when you go to sleep on your bed, recite Subhanallah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-four times.’ Saying this, he quickly departed, leaving his daughter and son-in-law behind. [This hadith is reported in Sahih al-Bukhari and Sahih Muslim. See also Tabaqat, 8/25; A‘lam al-Nisa’, 4/111.]

Even a third of a century after this event, Imam ‘Ali (may Allah be pleased with him) was heard mentioning these words taught by the Messenger of Allah (peace and blessings be upon him). He would say: ‘From the time the Messenger of Allah (peace and blessings be upon him) taught us these words until today, I have never omitted them for a single day.’ Once an Iraqi asked: ‘Not even on that dreadful night of the Battle of Siffin?’ He replied emphatically: ‘Not even on the night of Siffin.’ [Sahih Muslim; al-Du‘a, vol. 4, hadith no. 2091; Tabaqat, 8/19]

Another incident may be mentioned in this connection. ‘Ali (may Allah be pleased with him) once fell into severe poverty and hardship. One day he said to his wife, Fatimah (may Allah be pleased with her): ‘It would be good if you went to the Prophet (peace and blessings be upon him) and asked him for something.’ Fatimah went. Umm Ayman (may Allah be pleased with her) was sitting with the Prophet (peace and blessings be upon him). Fatimah knocked at the door. The Prophet said to Umm Ayman: ‘Surely that is Fatimah’s knock. She has come to us at a time when she is not usually accustomed to coming.’ Fatimah (may Allah be pleased with her) entered and said: ‘O Messenger of Allah! The food of the angels is tasbih, tahlil, and tahmid. But what is our food?’ He said: ‘By the One who sent me with the truth, no fire has been lit in the kitchen of Muhammad’s family for thirty days. Some goats have come to me. If you wish, I can give you five goats. Or, if you prefer, I can teach you five words instead—words that Jibril taught me.’

Fatimah (may Allah be pleased with her) said: ‘Rather, teach me the five words that Jibril taught you.’ The Prophet (peace and blessings be upon him) said: ‘Say: (Arabic========)

Having learned these five words, Fatimah (may Allah be pleased with her) returned to ‘Ali (may Allah be pleased with him). Seeing her, ‘Ali asked: ‘What is the news?’ Fatimah said: ‘I went from you hoping to obtain this world, but I have returned with the Hereafter.’ ‘Ali said: ‘Today is the best day of your life.’ [Kanz al-‘Ummal, 1/302; Hayat al-Sahabah, 1/43]

Minor Marital Disputes

From the time she gained some understanding in adolescence until she reached this stage of youth, Lady Fatimah had never known what pleasure and amusement were. Whether her father was near or far, she was always consumed by worry and anxiety for him. When he went to war, that concern increased a hundredfold. Moreover, having protected and cared for her father from childhood, she herself developed a spirit of struggle. Thus, whenever she had the opportunity, she would rush to the battlefield. At the Battle of Uhud, she was seen bandaging wounded soldiers, applying medicine to their wounds, and giving water to martyrs who were on the verge of death. When she was at home, she desired her husband’s tender, affectionate treatment. But given the history of ‘Ali’s (may Allah be pleased with him) life, where was there an opportunity for such tenderness? His entire life had been one of arduous struggle, so it would not be strange for him to have some roughness in his manner. Consequently, their relationship would occasionally become heated. The matter would reach her father’s ears. He would hurry to them and patiently reconcile the two.

It is reported that one evening the Messenger (peace and blessings be upon him) was seen going somewhat hurriedly toward his daughter’s house, with worry and anxiety visible on his face. A short while later, when he emerged, he appeared quite cheerful. The Companions said: ‘O Messenger of Allah! We saw you enter in one state, and now you are coming out happy and cheerful!’

He replied: ‘After reconciling the two people dearest to me, would I not be happy?’ [Tabaqat, 8/499; al-Isabah, 4/368; A‘lam al-Nisa’, 4/11]

On another occasion, Fatimah (may Allah be pleased with her) was hurt by ‘Ali’s (may Allah be pleased with him) harshness. She said: ‘I will complain to the Messenger of Allah (peace and blessings be upon him),’ and left the house. ‘Ali also followed her. Fatimah told her father why she was upset with her husband, and her noble father gently explained matters to her and made her happy. On the way home with his wife, ‘Ali (may Allah be pleased with him) said: ‘By Allah, I will never again do anything that makes you unhappy.’ [Tabaqat, 8/26; al-Isabah, 4/368]

Fatimah’s Objection to ‘Ali’s (may Allah be pleased with him) Intention to Marry Again

Although Fatimah (may Allah be pleased with her) did not want it, certain events occurred that deeply unsettled her. She could not accept her husband bringing another wife into the home. ‘Ali (may Allah be pleased with him) decided to marry again. He reasoned simply that, according to the Shari‘ah, another marriage was lawful. Just as a Muslim man may have up to four wives at one time, there could be no objection to bringing another wife into the home alongside the Prophet’s (peace and blessings be upon him) daughter. He assumed that Fatimah would not be excessively angry with him, since there was precedent for this in her parental home: ‘A’ishah, Hafsah, and Umm Salamah (may Allah be pleased with them) lived together. Moreover, when a woman from Banu Makhzum once committed theft, her relatives appealed to the Messenger of Allah (peace and blessings be upon him), through Usamah ibn Zayd, to have the punishment remitted. The Messenger said: ‘Are you interceding to suspend one of Allah’s prescribed punishments?’ He then addressed those present, saying: ‘Many nations before you were destroyed because when an honored person among them committed theft, they let him go; but when a weak person stole, they imposed the prescribed punishment upon him. By Allah, even if Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand.’ [Sahih al-Bukhari: al-Anbiya’; Muslim: al-Hudud; Tarajim Sayyidati Bayt al-Nubuwwah, 618] From this statement, ‘Ali concluded that Fatimah too was like any other Muslim woman.

With such a straightforward calculation, ‘Ali (may Allah be pleased with him) considered marrying again, but he could not imagine that the reaction would be so severe. As soon as it became known that he intended to propose to the daughter of ‘Amr ibn Hisham ibn al-Mughirah al-Makhzumi, Fatimah burst into anger and agitation. The Messenger (peace and blessings be upon him) also became angry. As soon as Fatimah heard that ‘Ali had proposed to marry the daughter of ‘Amr ibn Hisham, namely Abu Jahl, she rushed to her father and complained: ‘Your people think that you do not become angry even when your daughter’s interests are harmed. Yet this ‘Ali is now marrying the daughter of Abu Jahl.’ [Nisa’ Mubashsharat bil-Jannah, 215]

On hearing this, the Messenger (peace and blessings be upon him) became extremely upset. But the matter was quite complex, because it also involved ‘Ali’s (may Allah be pleased with him) rights. ‘Ali could marry one or more additional wives while remaining married to Fatimah. Allah had granted him that right. How could the Messenger (peace and blessings be upon him) obstruct that right? On the other hand, having his beloved daughter share a home with a co-wife was also deeply painful. There was another aspect to the problem: the woman ‘Ali proposed to was the daughter of Abu Jahl, ‘Amr ibn Hisham. Could the daughter of Allah’s Messenger and the daughter of Allah’s enemy live together as wives in ‘Ali’s household?

This was the same Abu Jahl whose vile hostility toward Islam and merciless persecution of the Prophet (peace and blessings be upon him) and the Muslims had not yet faded from the memories of the Prophet and the Muslims. This enemy of Allah once said to the Quraysh: ‘O people of Quraysh! You see that this Muhammad will not stop criticizing our idols, insulting our forefathers, and calling our intelligent men foolish and ignorant. I swear by Allah, tomorrow I will sit with a large stone that I can carry. Whenever he prostrates, I will crush his head with it. Then you may hand me over to Banu ‘Abd Manaf or protect me from them—do whatever you wish.’ [Ibn Hisham, al-Sirah, 1/319; Tarajim Sayyidati Bayt al-Nubuwwah, 619]

At Quraysh gatherings, he would mock the Prophet Muhammad (peace and blessings be upon him), saying: ‘O people of Quraysh! Muhammad claims that the soldiers of Allah who will punish and imprison you in Hell number only nineteen. You far outnumber them. Can you not, with every hundred of you, repel one of them?’ Then this Qur’anic verse was revealed: (Arabic=========)

‘I have appointed the angels as guardians of Hell, and I have mentioned their number only as a test for the disbelievers.’ [Ibn Hisham, al-Sirah, 1/333, 335]

This was the same Abu Jahl who, when Akhnas ibn Shariq asked him about the Qur’an he had heard, said: ‘What did you hear? We and Banu ‘Abd Manaf competed with one another for honor. They fed people, and so did we. They took responsibility for people, and so did we. They gave to people, and so did we. Thus, when we became equal, like two horses in a race, they said: “There is a prophet among us who receives revelation from heaven.” How can we obtain such a prophet now? By Allah, I will never believe in him or accept him.’ [Tarajim Sayyidati Bayt al-Nubuwwah, 620]

This was the same Abu Jahl who, whenever he heard that an honored person had accepted Islam, would threaten, humiliate, and insult him. He would say: ‘You have abandoned your father, who was better than you? We will proclaim your intelligence to be stupidity, establish that your opinions and decisions are full of errors, and utterly destroy your honor and reputation.’

If a merchant accepted Islam, he would say to him: ‘By Allah, we will ruin your business and completely destroy your wealth.’ If the person who accepted Islam was weak, he would subject him to physical punishment and pressure him to renounce Islam.

This was the same Abu Jahl who, during the blockade of Shi‘b Abi Talib in Makkah, prevented Hakim ibn Hizam ibn Khuwaylid from taking a small amount of food to his aunt Khadijah (may Allah be pleased with her). This accursed man blocked his path and said: ‘Are you taking food to Banu Hashim? By Allah, you will not be able to take it there. Come to Makkah, and I will humiliate you.’ He refused to move aside. The two men fought fiercely that day. It was in this context that the following was revealed: [Surah al-Dukhan, 43–46; Ibn Hisham, al-Sirah, 2/22, 126, 132] (Arabic=====)

‘Indeed, the tree of Zaqqum is the food of the sinner. It will boil in their bellies like molten copper—like boiling water.’

This Abu Jahl encountered a Christian delegation from Najran that had come to Makkah after hearing that Muhammad (peace and blessings be upon him) had received prophethood, with the aim of learning more about him. After meeting the Messenger of Allah (peace and blessings be upon him) and hearing him, they believed. As soon as they left the Messenger of Allah’s gathering, Abu Jahl stood before them and said:

‘May Allah make your caravan fail. Your fellow believers whom you left behind sent you to gather information about this man. Yet hardly had you sat with him for a while before you abandoned your religion and believed in him? I know of no caravan more foolish than yours.’ [Ibn Hisham, ibid.]

This Abu Jahl had told the Quraysh immediately before the Messenger of Allah (peace be upon him) migrated to Madinah to select one brave and clever young man from each clan of Quraysh and place a sharp sword in each of their hands. Then they would launch a simultaneous attack on Muhammad and kill him with a single blow, as though they were one man. Thus responsibility for his blood would fall equally upon all the clans of Quraysh.[Tabaqat, 2/15, 17]

At night, the Messenger of Allah (peace be upon him) migrated to Madinah. The next morning, the Quraysh set out in search of him. Abu Jahl was among them. They stood at the door of Abu Bakr’s (may Allah be pleased with him) house and began shouting. Abu Bakr’s daughter, Asma’ (may Allah be pleased with her), came out. They asked, “Where is your father?” She replied, “By Allah, I do not know where my father is.” Then Abu Jahl, the embodiment of every obscenity and evil deed, raised his hand and struck Asma’ forcefully on the cheek. The earring in Asma’s ear flew off.

When the two sides were preparing to engage in battle at Badr, the Quraysh army sent a man to gather information about the enemy army’s numbers and strength. He returned and warned them against entering the battle. Hakim ibn Hizam ibn Khuwaylid went to ‘Utbah ibn Rabi‘ah and asked him to return with his troops. ‘Utbah showed reluctance and sent Hakim to Abu Jahl. But Abu Jahl would hear nothing of Hakim’s words except war.

This was that same Abu Jahl, one of the seven staunch unbelievers against whom the Messenger (peace be upon him) prayed for evil on the day of Badr. He was killed in that battle as a accursed unbeliever. When his severed head was brought before the Messenger of Allah (peace be upon him), he praised Allah.[Ibid.; Tarajim Sayyidati Bayt al-Nubuwwah, 612] The Messenger (peace be upon him) kept Abu Jahl’s camel for himself. Four years later, when he set out toward Makkah to perform ‘Umrah, he took the camel along as a sacrificial animal. On the way, he was stopped by the Quraysh at Hudaybiyyah, where he sacrificed it.[Tabaqat, 2/69]

Could the daughter of such an enemy of Islam become a co-wife of Fatimah (may Allah be pleased with her), the daughter of the Messenger of Allah (peace be upon him)? Therefore, Allah and His Messenger (peace be upon him) rejected it. Angry, the Messenger (peace be upon him) left the house and went to the mosque, proceeding directly to the pulpit. Then he delivered the following speech to those present:

“The Banu Hisham ibn al-Mughirah have asked me for permission to marry their daughter to ‘Ali. I will not give them permission. I will not give them permission. I will not give them permission. However, ‘Ali may divorce my daughter and marry their daughter if he wishes. For my daughter is a part of me. Whatever disturbs her disturbs me, and whatever causes her pain causes me pain. I fear that he may be put under trial regarding his religion.

Then he brought up the matter of his son-in-law Abu al-‘As and spoke highly of their marital relationship. He said:

“He made me a promise and proved true to it. He pledged himself to me and fulfilled that pledge. I cannot make lawful what is unlawful, nor can I make unlawful what is lawful. However, the daughter of the Messenger of Allah and the daughter of an enemy of Allah can never live together.”[This hadith has been recorded in Sahih al-Bukhari, Muslim, Sunan Abi Dawud, Sunan Ibn Majah, Sunan al-Tirmidhi, Sunan Ahmad (6/326, 328), and nearly all hadith collections.]

‘Ali (may Allah be pleased with him) was in the mosque. Sitting silently, he listened to his father-in-law’s speech. Then he left the mosque and slowly made his way home. When he arrived, he found Fatimah sitting there, weighed down by grief and sorrow. ‘Ali (may Allah be pleased with him) went quietly and sat beside her. He remained silent for a long time, as though unable to decide what to say. When he saw that Fatimah was crying, he said softly, in an apologetic manner:

“Fatimah, I was mistaken regarding your rights. People like you can forgive.” A long while passed, but Fatimah gave no reply. Then, after some time, she said, “May Allah forgive you.” ‘Ali (may Allah be pleased with him) felt somewhat relieved. He then related everything that had happened in the mosque. He also told her that the Messenger (peace be upon him) had said that the daughter of the Messenger of Allah and the daughter of an enemy of Allah could never live together. Fatimah’s eyes filled with tears. Then she stood up to pray.[Tarajim Sayyidati Bayt al-Nubuwwah, 624]

When did this incident concerning the intention to marry a second wife take place?

A question remains here: when did ‘Ali (may Allah be pleased with him) intend to marry a second wife? Although the important speech of the Messenger of Allah (peace be upon him) mentioned above is recorded in books of history and biography, no one has specified when it took place. Yet it was a highly significant event for the Prophet’s life and his family. Therefore, some scholars, after examining the matter in various ways, have concluded that it occurred early in the married life of ‘Ali and Fatimah (may Allah be pleased with them). More specifically, it may have been in the second year after the Hijrah, before the birth of their first child, Hasan, in the third year. Of course, this is entirely conjectural; no narrative evidence supports it.[Ibid.]

The Births of Hasan and Husayn

The clouds that had gathered over the life of ‘Ali and Fatimah (may Allah be pleased with them) passed away, and they emerged successfully from a difficult trial in life. Their household, marked by poverty and hardship, once again filled with love, affection, and mutual sympathy. In the third year after the Hijrah, their first child, Hasan, was born. The Prophet (peace be upon him), Fatimah’s father, was given the good news. He hurried there, lifted his beloved daughter Fatimah’s newborn child in both hands, called the adhan in his ear, and began examining him closely. The whole of Madinah seemed to be immersed in celebration. The Messenger (peace be upon him) shaved the head of his grandson Hasan and donated silver weighing as much as his hair to the poor and needy. Before Hasan was much more than a year old, Fatimah (may Allah be pleased with her) gave birth to another child in Sha‘ban of the fourth year after the Hijrah. This child was Husayn.[Sahih al-Bukhari, Kitab al-Manaqib; Muslim, al-Fada’il]

There is disagreement about the name of that daughter of Abu Jahl. The most widely accepted view is “Juwaybiyyah.” She has also been called al-‘Awra’, al-Hanqa’, Jahdam, and Jamila. She accepted Islam, pledged allegiance to the Messenger of Allah (peace be upon him), and preserved some of his hadiths in her memory.[A‘lam al-Nisa’, 4/112; note 1]

‘Ali (may Allah be pleased with him) withdrew his proposal, and ‘Ut­tab ibn Usayd married the daughter of Abu Jahl.

After this incident, Lady Fatimah (may Allah be pleased with her) remained ‘Ali’s (may Allah be pleased with him) sole wife until the end of her life. He did not take a second wife until Fatimah’s death. Fatimah became the mother of four children: Hasan, Husayn, Umm Kulthum, and Zaynab. As she cradled the infant Hasan in both hands, she would recite the following verse:[Ibid., 4/113]

“My child resembles the Prophet, not ‘Ali.”

The Messenger of Allah’s Affection for Hasan and Husayn

These two dearly loved grandsons of the Noble Messenger (peace be upon him) brought tranquility to his heart and filled the lap of their mother, al-Zahra. After the death of Lady Khadijah (may Allah be pleased with her), the Messenger (peace be upon him) honored several women with the status of wives, but none of them could give him a child. The longing he had felt for a son disappeared when he received these two grandsons. Through them, he became certain that his lineage would continue in this world. For this reason, his paternal affection also fell upon them. Thus it is not surprising that he referred to both of them as his sons. It is narrated from Anas ibn Malik that the Messenger (peace be upon him) would say to Fatimah (may Allah be pleased with her), “Call my two sons.” When they came near, he would smell their bodies and embrace them.[Tarajim Sayyidati Bayt al-Nubuwwah, 626] Lady Usamah ibn Zayd (may Allah be pleased with him) said, “One day I knocked on the door of the Messenger of Allah’s (peace be upon him) house for some need. He came out with something wrapped in his cloak. I could not tell what was wrapped in it. When I had finished my business, I asked, ‘O Messenger of Allah! What have you covered with your cloak?’”

When he removed the cloak, I saw Hasan and Husayn. Then he said, “These two are my sons. O Allah, I love them, so love them, and love those who love them.”[Siyar A‘lam al-Nubala’, 3/251]

Allah, Lord of the worlds, showed great mercy and favor to Fatimah al-Zahra. Through her, He preserved the lineage of the beloved Prophet Mustafa (peace be upon him). Likewise, by granting the lineage of the Final Prophet through ‘Ali (may Allah be pleased with him), Allah honored him with everlasting distinction and dignity. In terms of blood relation, ‘Ali (may Allah be pleased with him) was the Messenger’s (peace be upon him) closest son-in-law. Pure Hashimite blood flowed through his veins. The lineage of the Messenger (peace be upon him) and ‘Ali (may Allah be pleased with him) met at ‘Abd al-Muttalib. Both were his grandsons. Later, Muhammad (peace be upon him), out of affection for his paternal uncle’s son ‘Ali, raised him with paternal love and entrusted him with his own beloved daughter. Thus ‘Ali’s (may Allah be pleased with him) position and rank with the Messenger of Allah (peace be upon him) were exceedingly high. It is narrated from ‘Ali (may Allah be pleased with him): “One day I asked the Messenger of Allah (peace be upon him), ‘Which of us do you love more, Fatimah or me?’ He replied, ‘Fatimah is dearer to me than you, and you are more honorable to me than she is.’”

This reply clearly shows Fatimah’s and ‘Ali’s (may Allah be pleased with them) position and rank with the Messenger of Allah (peace be upon him). Therefore, whenever he found an opportunity amid his many responsibilities, he would hurry to the home of this most beloved couple and lovingly take his cherished grandsons into his arms. One day, he went to their home and found ‘Ali and Fatimah asleep while the infant Hasan was crying for food. He did not want to disturb either of them. He picked up Hasan, went to a she-goat tethered in the courtyard, milked it himself, and calmed Hasan by giving him the milk.

On another occasion, the Messenger (peace be upon him) was hurriedly passing by the house of Fatimah and ‘Ali (may Allah be pleased with them). Just then, he heard Husayn crying. He entered the house and said to his daughter reproachfully, “Do you not know that his crying causes me pain?”[Tarajim Sayyidati Bayt al-Nubuwwah, 627]

The Births of the Daughters Zaynab and Umm Kulthum

The couple’s number of children then increased. In the fifth year after the Hijrah, Fatimah (may Allah be pleased with her) became the mother of her first daughter. Her maternal grandfather, the Messenger (peace be upon him), named her “Zaynab.” It should be noted that one of Fatimah’s full sisters was named Zaynab; she died after migrating to Madinah. The memory of that Zaynab remained in the hearts of her father and sister. Fatimah’s daughter was named after that maternal aunt. Two years later, Fatimah (may Allah be pleased with her) became the mother of a second daughter. The Messenger (peace be upon him) also named her after another of his deceased daughters, Umm Kulthum. Thus Lady Fatimah (may Allah be pleased with her) kept alive the memory of her two deceased sisters through her daughters. While these four children of Fatimah (may Allah be pleased with her) were still alive, the Messenger (peace be upon him) departed to the presence of Allah, Lord of the worlds.

All of Fatimah’s (may Allah be pleased with her) children were dear parts of the Noble Messenger (peace be upon him), but in Hasan and Husayn especially, he seemed to find his deceased sons. Therefore, he had a special affection for them. One day, he was carrying one of them on his shoulders while walking through the market of Madinah. When it was time for prayer, he entered the mosque, seated the child lovingly to one side, and stood as imam. But he remained in prostration so long that the worshippers behind him were astonished. After the prayer, someone asked, “O Messenger of Allah! You prostrated so long that we thought something had happened or revelation had descended.” He replied, “No, nothing of the sort happened. The truth is that my son had climbed onto my back. I wanted to let him enjoy himself, so I did not hurry.”

One day, the Messenger of Allah (peace be upon him) was sitting on the pulpit delivering a sermon. He saw the brothers Hasan and Husayn approaching unsteadily in red garments. He stopped the sermon, came down from the pulpit, lifted them both, and seated them in front of him. Then he addressed the people present, saying, “Allah has truly said:”[Surah al-Taghabun, 15]

“Your wealth and your children are only a trial.”

“I saw this child walking and falling. Unable to bear the sight, I stopped speaking and lifted them both.”

On another day, the Messenger’s (peace be upon him) hands were seen resting on the two shoulders of the child Husayn, while the child’s two feet were on the Messenger’s feet. Holding him firmly, he said, “Climb up.” As Husayn continued climbing, he eventually placed his feet on his grandfather’s chest. Then he said to Husayn, “Open your mouth.” The child opened it. He kissed his mouth and said, “O Allah, I love him and he loves me. Love those who love him.”[Muslim, al-Fada’il]

One day, the Messenger (peace be upon him) was going somewhere with several Companions to attend a feast. On the way, he saw Husayn playing with children his age. The Messenger (peace be upon him) stretched out both hands and went toward him to catch him. Husayn kept darting first one way and then the other so that his grandfather could not catch him. Laughing, the Messenger (peace be upon him) stood before him. Eventually he caught him, seated him on one arm, placed his other hand beneath his chin, and kissed him. Then he said, “Husayn is a part of me, and I am a part of Husayn.”[Tarajim Sayyidati Bayt al-Nubuwwah, 630]

Abu Sufyan at Fatimah’s Door

Time passed. The darkness over all Arabia was about to be dispelled by the light of Islam. Eventually, the Messenger (peace be upon him) began preparing for the expedition to Makkah. There was a widespread response in Madinah. Men and women would all take part in the expedition. News of it reached Makkah in due course. The hearts of the idolatrous Quraysh began to tremble. They thought there was now no escape. After much deliberation, they sent Abu Sufyan ibn Harb to Madinah to persuade the people of Madinah to abandon their decision. His daughter, Umm Habibah Ramlah (may Allah be pleased with her), had already accepted Islam, and the Messenger (peace be upon him) had honored her as his wife. Thus, they thought this task might be accomplished through him.

‘Ali and Fatimah decided to take part in the expedition. One night before the departure, they were preparing for the journey. Various memories floated through their minds, and they occasionally reminisced. Was Makkah, which they had left behind eight years earlier, still the same? Memories of Mother Khadijah (may Allah be pleased with her) and Father Abu Talib arose before them. In the midst of such an emotional state, there was suddenly a knock at the door. ‘Ali (may Allah be pleased with him) went toward the door to see who the late-night visitor was, while Fatimah also looked in that direction. When they opened the door, they saw Abu Sufyan ibn Harb standing there. This was the same Abu Sufyan who had carried the banner of Makkah’s idolatrous army and was the husband of Hind, who had ripped open the chest of Hamzah (may Allah be pleased with him), the martyr of Uhud, removed his liver, and chewed it.

Abu Sufyan began explaining how and why he had come to Madinah. He said, “The people of Makkah have sent me to negotiate a settlement with Muhammad (peace be upon him) in order to save themselves from his attack.” He had entered Madinah in disguise and gone directly to the house of his daughter, Umm al-Mu’minin Umm Habibah Ramlah (may Allah be pleased with her). When he tried to sit on the bed of the Messenger of Allah (peace be upon him), his own daughter stopped him, because he was an idolater and impure. He was not worthy of sitting on the pure bed of the Messenger of Allah. His daughter folded up the bed. He spoke to Abu Bakr (may Allah be pleased with him), but received no response from him. He then went to ‘Umar (may Allah be pleased with him). After hearing him, ‘Umar said, “Should I go and intercede for you with the Messenger of Allah? By Allah, even if I find nothing but a small plant growing from the earth, I will fight you with it.”[Ibn Hisham, al-Sirah, 4/38]

After saying this, Abu Sufyan fell silent for a while. Then, swallowing, he addressed ‘Ali (may Allah be pleased with him): “O ‘Ali! You are the most kind toward my people. I have come to you with a need. Just as I have returned disappointed from the others, I do not wish to return that way from you. Intercede for me with the Messenger of Allah (peace be upon him).”

‘Ali (may Allah be pleased with him) said, “Abu Sufyan, may misfortune befall you. By Allah, the Messenger (peace be upon him) has already decided the matter. We cannot say anything about it.”

Abu Sufyan then looked toward Fatimah, who was standing silently nearby, and pointed to Hasan, who had just awakened on the adjacent bed and was approaching his mother. He said to Fatimah, “O daughter of Muhammad! Will you tell this son of yours to stand among the people and proclaim security for the members of his clan, thereby remaining leader of all Arabia forever?”

Fatimah replied, “This little son of mine is not old enough to stand among the people and proclaim security for anyone, and no one can grant security over the Messenger of Allah (peace be upon him).”

In a state of despair, Abu Sufyan rose to leave. He reached the door and paused. Then, in an extremely gentle voice, he said, “Abu al-Hasan (‘Ali), it seems that this matter has become extremely difficult for me. Give me some advice.”

‘Ali (may Allah be pleased with him) said, “I know of no advice that will be useful to you. However, you are a leader of the Kinana tribe, a branch of Quraysh. Stand among the people yourself and request security. Then return to your homeland.”

Abu Sufyan asked, “Will that be of any use to me?” ‘Ali (may Allah be pleased with him) remained silent for a while, then said, “By Allah, I do not think so. But I see no other course for you.”

Abu Sufyan left, deciding to follow ‘Ali’s (may Allah be pleased with him) advice. The couple then closed the door of their house and began reflecting on the limitless power of Allah, Lord of the worlds. They thought of Umm al-Qura, Makkah, the Ka‘bah, and the houses of the Quraysh.[Tarajim Sayyidati Bayt al-Nubuwwah, 633]

Fatimah (May Allah Be Pleased with Her) on the Expedition to Conquer Makkah

The Messenger (peace be upon him) set out from Madinah toward Makkah with ten thousand Muslim companions. Eight years earlier, he had migrated from Makkah to Madinah under cover of night with only Abu Bakr al-Siddiq (may Allah be pleased with him). Fatimah joined this caravan with the other members of the Prophet’s family to witness this great victory and glorious return. Eight years earlier, she had left Makkah one day with her elder sister Umm Kulthum and migrated to Madinah. Her other two sisters, Ruqayyah and Zaynab, had also migrated, but they were not present in this victorious caravan. They lay forever beneath the soil of Madinah and would never return to Makkah. As Fatimah traveled with the caravan, she recalled the past. Eventually, the caravan reached Marr al-Zahran and made camp. At the end of the day, the leader of Makkah’s idolatrous army, Abu Sufyan ibn Harb, arrived at the camp. He waited at the Messenger of Allah’s (peace be upon him) door all night to learn his decision concerning the people of Makkah. At dawn, he appeared before the Messenger of Allah (peace be upon him) and declared his acceptance of Islam. Then he left and headed straight for Makkah. Upon reaching it, he stood on a high hill and proclaimed loudly, “O people of Quraysh! Muhammad is coming with such a vast army as you have never known. Whoever enters Abu Sufyan’s house is safe; whoever shuts his door and remains in his own house is safe; and whoever enters the mosque is safe.”

Hearing the proclamation, the inhabitants of Makkah entered their homes and al-Masjid al-Haram. At Dhu Tuwa, the Messenger (peace be upon him), mounted on his riding animal, divided the army into various groups and appointed a leader and standard-bearer for each group. Sa‘d ibn ‘Ubadah al-Ansari (may Allah be pleased with him) was among them. He had previously been the standard-bearer of the Messenger of Allah (peace be upon him) at Khaybar and in the battle against Banu Qurayzah, and of the Muhajirun at Uhud.[Tabaqat, 2/27, 77]

On the day Makkah was conquered, the Messenger (peace be upon him) entered Makkah by way of Adhakhir and descended in the upper part of Makkah. A tent was pitched for him near the grave of the Mother of the Believers, Lady Khadijah (may Allah be pleased with her). His daughter Fatimah al-Zahra was with him. On the day Fatimah (may Allah be pleased with her) had left Makkah for Madinah, al-Huwayrith ibn Naqidh had thrown her from her mount, putting her life in danger. That memory dimmed the joy of returning to her homeland after so many years. The Messenger (peace be upon him) had not forgotten it either. He divided the army into various groups, appointed commanders, and ordered that they be killed even if they sought refuge beneath the covering of the Ka‘bah. Al-Huwayrith ibn Naqidh was among them. The task of killing him was assigned to ‘Ali (may Allah be pleased with him), Fatimah’s husband.[Tarajim Sayyidati Bayt al-Nubuwwah, 635]

Umm Hani bint Abi Talib, the cousin of the Messenger of Allah (peace be upon him) and wife of Hubayrah ibn Abi Wahab of Makkah, said: “After the Messenger of Allah (peace be upon him) descended in the upper part of Makkah, two men of Banu Makhzum, al-Harith ibn Hisham and Zuhayr ibn Abi Umayyah ibn al-Mughirah, fled and sought refuge in my house. My brother ‘Ali ibn Abi Talib (may Allah be pleased with him) came to visit me, saw them, and became extremely angry. Swearing by Allah, he said, ‘I will certainly kill them.’ Seeing that the situation was becoming serious, I quickly shut the door and hurried to the Messenger of Allah (peace be upon him). When I arrived, I found him performing ghusl with water in a large vessel, while Fatimah stood screening him with a cloth. After completing his bath, the Messenger (peace be upon him) performed eight rak‘ahs of the Duha prayer. Then he turned to me and said, ‘Umm Hani, what brings you here?’ I told him what had happened in my house. He said, ‘I grant protection to those whom you have granted protection. I affirm the security you have promised them. ‘Ali will not kill them.’[Ibid.; Sahih Muslim, Salat al-Musafirin]”

It is also known how Lady Fatimah (may Allah be pleased with her) spent her first night in Makkah. She became deeply emotional. Memories of her beloved mother and her two full sisters, Zaynab and Ruqayyah, arose in her mind. She recalled the cruel treatment the people of Makkah had inflicted on her father, as well as many memories of her own childhood and youth in Makkah. She could not close her eyes all night. At dawn, the call to the Fajr prayer rang out from al-Masjid al-Haram in Bilal’s voice. As ‘Ali (may Allah be pleased with him) left his bed and prepared to go for prayer, he asked, “Mother of Hasan, did you not sleep?” In a voice filled with deep emotion, she replied, “I want to remain fully awake and savor this triumphant return. If I fall asleep, I may mistake the whole experience for a dream.”

Then she stood for prayer. After completing the prayer, she slept for a while. Upon waking, she wished to go to the house where she had been born—the house that had been the scene of her own and her husband Ali’s childhood. But after their migration, that house passed into the possession of Aqil ibn Abi Talib. During the Conquest of Makkah, one day Usamah ibn Zayd (ra) asked the Messenger (sa), “Which house will you stay in at Makkah?” He replied, “Did Aqil leave any lodging or house for us?”

During this journey, she did not remain in Makkah for more than two months. She came to Makkah in Ramadan of the eighth year after Hijrah and returned to Madinah with her father after performing Umrah toward the end of Dhu al-Qadah of the same year. During this time, she also visited the grave of the mother of the people of Paradise, Khadijah (ra).

In the ninth year after Hijrah, the Prophet’s (sa) third daughter, Umm Kulthum (ra), wife of Uthman (ra), passed away. In the tenth year after Hijrah, Ibrahim, the son of the Prophet’s (sa) wife Maria al-Qibtiyya, also passed away. Now, among the children of the Messenger of Allah (sa), no one remained alive except Fatimah al-Zahra.

The Father on His Final Sickbed

Then came that time of great calamity. In Safar of the eleventh year after Hijrah, Fatimah’s (ra) illustrious father fell ill. The Prophet’s family and other Muslims thought it was perhaps a minor illness and that he would recover very soon. No one imagined that this was his final illness. The father sent for his daughter. Responding immediately to his call, she set out toward his house. At that time, the Prophet’s (sa) wives, including Aishah (ra), were sitting beside his bed. Seeing his daughter Fatimah approach calmly, steadily, and solemnly, her father welcomed her, saying:

My daughter! Welcome. Then he kissed her and seated her beside him, and whispered in her ear that the time of his death was drawing near. Fatimah began to weep. Her weeping ceased when her father again whispered in her ear:

“You will be the first of my family to join me. Fatimah, are you not pleased that you will be the leader of the believing women?” Or the Messenger (sa) said, “Are you not pleased that you will be the leader of the women of this Ummah?”

As soon as she heard this, a glow of happiness appeared on Fatimah’s face. She stopped crying and smiled. Seeing her behavior, Aishah (ra), who was sitting nearby, was astonished. She remarked:

“I have never seen joy so close to sorrow as I have today.”

Later, on one occasion, she asked Fatimah, “What did your father whisper to you?” She replied, “I cannot disclose the secret of the Messenger of Allah (sa).” [Tabaqat 8/16]

Seeing her father in this condition, Fatimah (ra) returned to her own home that day. Meanwhile, despite his illness, the Messenger (sa) continued, as was customary, to stay by turns in the homes of the Mothers of the Believers. On the day he was staying in the home of Umm al-Mu’minin Maymunah bint al-Harith al-Hilaliyya (ra), his illness became more severe. He sent for his other wives. When they arrived, he requested permission to remain in Aishah’s (ra) home during his illness, and received their permission.

The Prophet’s daughter Fatimah (ra) continued to care for her sick father at all times, even staying awake at night. Alongside her patient service, she humbly and meekly supplicated before Allah, Lord of the worlds, for her father’s recovery. Yet as the illness continued to worsen and the intensity of his suffering increased, Fatimah (ra) took water in her hands and tenderly poured it over her father’s head. Seeing his suffering, she nearly choked with tears. In a tearful, subdued voice she said, “Father! I cannot bear to see you suffer.” Looking at her affectionately, her father replied with great tenderness, “After today, your father will have no more suffering.” [Bukhari: The Prophet’s Illness and Death; Fath al-Bari 8/105; Musnad Ahmad 3/141; Tabaqat 2/2]

Leaving his daughter immersed in an ocean of grief, the father departed for the presence of the Almighty. That day Fatimah (ra) truly became a sorrowful orphan, bereft of both father and mother. She had no means before her by which to find consolation in this grief and anguish.

After losing her father, Fatimah (ra) became deeply grief-stricken. Within two days, allegiance was pledged to Abu Bakr (ra) as Caliph in the courtyard of Saqifah Banu Saidah. After somewhat composing herself, Fatimah (ra) went slowly to her father’s grave, took a handful of soil from it, and rubbed it over her tear-filled eyes. Then, as she smelled it, she recited the following two lines of verse. [Siyar A‘lam al-Nubala 2/134; A‘lam al-Nisa 4/114]

“Whoever smells the soil of Ahmad’s grave should never smell any other perfume throughout his life. If the calamities that have befallen me had fallen upon the day, it would have turned into night.”

After the noble Companions had completed the burial and shrouding of the noble Messenger (sa), they came to Fatimah (ra) to console her. She asked Anas (ra), “How could your hearts consent to cover the Messenger of Allah (sa) with earth?” Then, remembering the Messenger of Allah (sa), she recited the following verses: [Usud al-Ghabah 5/532; A‘lam al-Nisa 4/113]

“The horizons of the sky have become dust-covered, the midday sun has been veiled, and the age has been plunged into darkness.”

“After the Prophet (sa), the earth has not merely become sorrowful; it has been torn apart by the intensity of grief.”

“East and west weep for him, and all the tribes of Mudar and Yemen mourn.”

“The great mountains and huge, lofty buildings weep for him.”

“O Seal of the Prophets, may Allah’s light be showered upon you; may the Revealer of the Qur’an shower His mercy upon you.”

Many have attributed the above verses to Fatimah (ra), and the previously mentioned verses to Ali. [Sahabiyyat 150]

Standing beside her father’s grave, Fatimah (ra) also recited these two lines: [A‘lam al-Nisa 4/114]

“We have lost you as one loses land and camels; after your disappearance, revelation and the Book

“have disappeared from us.”

“Alas! If only we had died before you; then we would not have had to hear the news of your death, nor would the mound of earth have stood between us and you.” Even after her marriage, Fatimah (ra) kept informed about all matters of her father’s household. At times, she even intervened in the minor displeasure and hurt feelings of her stepmothers. For example, the noble Messenger of Allah (sa) loved the Mother of the Believers Aishah deeply. This was known throughout the entire community of Companions. Therefore, on the days the Messenger (sa) stayed in Aishah’s (ra) room, people sent more gifts there. This angered the other wives. They wanted the Messenger (sa) to instruct the people to send whatever they wished to send to whichever wife’s home he was staying in that day. But no one had the courage to tell the Messenger (sa) this. For this reason, they all chose Fatimah (ra), the beloved daughter of the noble Messenger (sa), to convey their feelings to him. After hearing Fatimah’s (ra) statement, the Messenger (sa) said, “My daughter, do you not love what I love?” Fatimah (ra) understood her father’s wish and returned. Her stepmothers wanted to send her again, but she refused. [Bukhari: Virtues of Aishah (ra); Muslim: Virtues of the Companions (2441); The Lives of the Companions 5/73]

On the Battlefield of Jihad

Fatimah (ra) played a distinguished role on the battlefield of jihad. In the Battle of Uhud, the noble Messenger of Allah (sa) was wounded by injuries to his body and face. Blood spurted from his blessed body and flowed down. When nothing could stop the bleeding, Fatimah (ra) burned a date-palm mat and applied its ashes to the wound. [Ansab al-Ashraf 1/324] In this connection, Imam al-Bayhaqi says: The women of the Muhajirun and Ansar left their homes for Uhud, carrying water and food on their backs. Fatimah bint Rasulullah (sa) also went with them. At one point in the battle, when she saw her father covered in blood, she embraced him and began wiping the blood from his face. At that time, the following words came from the mouth of the Messenger of Allah (sa): [al-Bayhaqi: Dala’il al-Nubuwwah 3/283]

“Allah’s fierce wrath has fallen upon the people who stained the face of Allah’s Messenger (sa) with blood.”

Describing Fatimah’s (ra) role at Uhud, the great Companion Sahl ibn Sa‘d said: The Messenger (sa) was wounded, his front tooth was broken, and a sword was shattered against his head. Fatimah bint Rasulullah (sa) began washing the blood, while Ali (ra) poured water from his shield. When Fatimah (ra) saw that the more water was poured, the more blood flowed, she took a mat, burned it in the fire, and reduced it to ashes, then applied them to the wound. The bleeding stopped. [Al-Bidayah wa al-Nihayah 4/39; Tabaqat 2/48; Bukhari: al-Maghazi; Muslim: al-Hudud wa al-Siyar]

In the Battle of Uhud, the Messenger’s (sa) uncle and Fatimah’s (ra) grandfather, Hamzah (ra), was martyred. He was the one who arranged the wedding feast for Fatimah (ra) and fed the people on the occasion of her marriage. Fatimah (ra) was deeply attached to him. Throughout her life, she visited Hamzah’s (ra) grave and supplicated before Allah for him, weeping. [Al-Bayhaqi: Dala’il al-Nubuwwah; al-Waqidi: al-Maghazi 2/313]

It is also known that Fatimah (ra) took part in other campaigns, such as the campaigns of Khandaq and Khaybar. After the victory at Khaybar, the Messenger (sa) assigned her eighty-five wasqs of wheat produced there. She also accompanied the Messenger of Allah (sa) on the journey for the Conquest of Makkah. During the expedition to Mu’tah, the Messenger (sa) sent three commanders—Zayd ibn al-Harithah, Ja‘far ibn Abi Talib, and Abdullah ibn Rawahah (ra). One after another, all three were martyred. When this news reached Madinah, Fatimah (ra), overcome with grief for her beloved uncle Ja‘far (ra), broke down weeping and cried, “O my uncle!” At that time, the Messenger of Allah (sa) arrived there and remarked, “One who wishes to weep should weep for a man like Ja‘far.” [Nisa Mubashsharat bil-Jannah 214]

The Eminence of Fatimah (ra)

Her greatness, distinction, and virtues are numerous. There are other highly honored people among the Prophet’s family. Yet among them, Fatimah (ra) occupies a position of special distinction. The revelation of the verse of Tathir (the verse of purification) from Surah al-Ahzab proves Fatimah’s (ra) special honor and virtue. [Surah al-Ahzab 33]

“O People of the Prophet’s Household! Allah only desires to remove impurity from you and to purify you completely.”

The Mother of the Believers, Aishah (ra), said: [Mukhtasar Tafsir Ibn Kathir 3/94]

“I saw the Messenger of Allah (sa) call Ali, Fatimah, Hasan, and Husayn (ra), and throw a cloth over their heads. Then he said, ‘O Allah! These are members of my household. Remove impurity from them and purify them completely!’”

Anas ibn Malik (ra) said that for six months after this verse was revealed, whenever the Messenger (sa) passed the door of Fatimah’s (ra) house on his way to the dawn prayer, he would say:

“Prayer, O People of the Prophet’s Household! Prayer.”

Then he would recite: [Usud al-Ghabah, biography no. 7175; al-Durr al-Manthur 6/605; Nisa Mubashsharat bil-Jannah 219]

Imam Ahmad narrated from Abu Hurayrah (ra) that the Prophet (sa) looked toward Ali, Fatimah, Hasan, and Husayn (ra), then said: [Siyar A‘lam al-Nubala 2/123]

“I fight those who fight you, and I make peace with those with whom you make peace.”

Another saying of the noble Messenger (sa) concerning this Prophet’s household states: [ibid.]

“Whoever harbors enmity toward the Ahl al-Bayt, or the Prophet’s household, Allah will admit him into Hell.”

In the ninth year after Hijrah, a Christian delegation from Najran came to the noble Messenger of Allah (sa) and engaged in futile argument concerning Isa (as). Then the verse of Mubahalah was revealed. Mubahalah means that when two parties dispute over truth and falsehood and the matter cannot be settled through argument, they jointly pray to Allah that the party lying in the matter be destroyed. Such a prayer is called Mubahalah. Those engaged in the dispute may perform it together, and may bring their families as well to emphasize its seriousness. The verse of Mubahalah is: [Surah Aal Imran 61]

“After knowledge has come to you, whoever argues with you about this, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves; then let us humbly pray and invoke Allah’s curse upon the liars.”

After this verse was revealed, the noble Messenger of Allah (sa) invited the delegation to Mubahalah. He himself came prepared for Mubahalah, bringing Fatimah, Ali, Hasan, and Husayn (ra) with him, and said, “O Allah! These are my family. Remove impurity from them and purify them completely.” After repeating these words three times, he said: [Sahih Muslim: Virtues of the Companions; Musnad 4/107; Mukhtasar Tafsir Ibn Kathir 1/287–289]

“O Allah, grant Your mercy and blessings to the family of Muhammad, just as You granted them to the family of Ibrahim. Surely You are Praiseworthy and Honored.”

One day, the noble Messenger of Allah (sa) said to Fatimah (ra): [Tahdhib al-Tahdhib 12/442; al-Isabah 4/366]

“May Allah be pleased when you are pleased and displeased when you are displeased.”

Whenever the Messenger (sa) returned from a battle or journey, he would first go to the mosque and perform two rakahs of prayer. Then he would go to Fatimah’s house and meet her before visiting his wives. [Usud al-Ghabah 5/535]

Once, when Fatimah (ra) fell ill, the Messenger (sa) went to visit her. He asked, “My daughter, how are you?”

Fatimah said, “Father, are you not pleased that I am the leader of all the women of the world?”

Fatimah said, “Father, then what is the position of Maryam bint Imran?”

The Messenger (sa) replied, “She was the leader of the women of her time, and you will be the leader of the women of your time.”

“By Allah, I have married you to a leader of this world and the Hereafter.”

The noble Messenger of Allah (sa) said to her—

“The leaders of the women of Paradise are, in order, Maryam, Fatimah bint Muhammad (sa), Khadijah, and Asiyah, the wife of Pharaoh.”

Once the Messenger (sa) drew four lines in the soil and then asked, “Do you know what these are?” Everyone replied, “Allah and His Messenger (sa) know best.” He said, “Fatimah bint Muhammad, Khadijah bint Khuwaylid, Maryam bint Imran, and Asiyah bint Muzahim, the wife of Pharaoh.” They possess a special distinction above the women of Paradise.

The special distinction attributed to the personality of Fatimah (ra) becomes clear in this saying of the Messenger (sa): [Tirmidhi; al-Manaqib]

“Among the women of the world, Maryam, Khadijah, Fatimah, and Asiyah, the wife of Pharaoh, are sufficient examples for you to follow.”

Fatimah (ra) was the dearest and most beloved of all the women to the noble Messenger of Allah (sa). Once he was asked, “O Messenger of Allah, who is the person dearest to you?” He replied, “Fatimah.” Imam al-Dhahabi says:

“Among women, Fatimah (ra) was the most beloved to the Messenger of Allah (sa), and among men, Ali (ra).”

Once Ali (ra) asked the Messenger (sa), “Between Fatimah and me, which of us is more beloved to you?” He replied, “Fatimah is more beloved to me than you.” [Nisa Mubashsharat bil-Jannah 216]

Beloved of Allah

Evidence from several miraculous events shows that Fatimah was also beloved to Allah. One such event concerns the blessing and abundance Allah bestowed upon a small quantity of food. As related in various sources, the essence of the incident is this: One day, a neighbor sent her two loaves of bread and a piece of meat as a gift. She covered them in a dish and sent her son to invite the Messenger (sa). The Messenger (sa) came, and Fatimah (ra) presented the dish before him. Fatimah (ra) narrated what happened next as follows:

“I opened the cover of the dish and found it full of bread and meat. I was astonished. I understood that this blessing was from Allah. I praised Allah and sent blessings upon His Prophet. Then I presented the dish filled with food before the Messenger of Allah (sa). Seeing it, he praised Allah and asked, ‘My daughter, where did this food come from?’”

“I said, ‘Father, it has come from Allah. Allah provides sustenance without measure to whomever He wills.’”

The Messenger (sa) said, “My beloved daughter, praise be to Allah who has made you like the leader of the women of the Children of Israel. Whenever Allah provided her with food and she was asked about it, she would say, ‘It is from Allah. Surely Allah provides sustenance without measure to whomever He wills.’”

The noble Prophet (sa), Ali, Fatimah, Hasan, Husayn, and all the wives of the Messenger of Allah (sa) ate that food. They all ate their fill, yet the food in the dish remained unchanged. Fatimah distributed that food among the neighbors. Allah bestowed abundant blessing and goodness upon it. [Al-Bidayah wa al-Nihayah 6/111; Hayat al-Sahabah 3/628; Tafsir Ibn Kathir 3/360]

The noble Prophet (sa) once supplicated that Allah would never leave Fatimah hungry. Fatimah said, “Since then, I have never been hungry.” The incident was as follows:

One day, the Messenger (sa) went to Fatimah’s (ra) house. She was grinding wheat with a hand mill and was wearing a garment made of camel hair. Seeing his daughter in this condition, her father wept and said, “Fatimah, swallow the bitterness of this world for the sake of the comfort and happiness of the Hereafter.”

Fatimah rose and stood before her father. Looking at his daughter, he saw that her face had become bloodless and pale from extreme hunger. He said, “Fatimah, come closer.” Fatimah came and stood before him. Placing one hand on his daughter’s shoulder, her father uttered this supplication: [A‘lam al-Nisa 4/125]

“O Allah, Provider of food to the hungry and Remover of hardship, remove the hardship of Fatimah bint Muhammad.”

In her speech, conduct, and manner of sitting and rising, Fatimah (ra) was a reflection of the noble Messenger of Allah (sa). Aishah (ra) said:

“Fatimah (ra) walked, and her walk did not differ in the slightest from the walk of the Messenger of Allah (sa).” [Siyar A‘lam al-Nubala 2/130] She had no equal in honesty and truthfulness. Aishah (ra) used to say: [ibid. 131]

“I have never seen anyone more truthful in speech than Fatimah (ra). However, the daughter of the one whose daughter she was—the Prophet (sa)—is a separate matter.”

Aishah (ra) also said: [Abu Dawud: Chapter on What Is Reported Concerning Conduct (5217); Tirmidhi: Virtues of Fatimah (3871)]

“I have never seen anyone who resembled the Messenger of Allah (sa) more than Fatimah (ra) in speech and conversation. When Fatimah (ra) came to the Messenger (sa), he would stand, draw her close, kiss her, and welcome her. Fatimah would do the same with her father.” The Messenger (sa) loved Fatimah (ra) more than he loved any other child.

He said:

“Fatimah is a part of me. Whoever displeases her displeases me.”

Imam as-Suhayli said on the basis of this hadith that whoever insults Fatimah (ra) becomes a kafir. He regarded her displeasure and the displeasure of the Messenger of Allah (saw) as one and the same. And whoever angers the Messenger (saw) becomes a kafir. [A’lam an-Nisa, 4/125, note 2]

Ibn al-Jawzi said that Fatimah (ra) surpassed all the other daughters of the Messenger of Allah (saw), and ‘Aishah (ra) surpassed all the other wives, in honor and status. [Ibid., 4/126]

It has been narrated from Fatimah (ra) that the Messenger (saw) said: Allah granted an angel permission to visit me. He gave me the glad tidings that Fatimah would be the leader of all the women of my ummah, and that Hasan and Husayn would be the leaders of the inhabitants of Paradise. [Ibid., 4/127] On one occasion he said to ‘Ali (ra): “Fatimah is a part of me. Therefore, do not do anything that would make her displeased.”

Fatimah’s (ra) Love for Her Father

Just as the noble Messenger (saw) deeply loved his daughter Fatimah (ra), Fatimah also loved her father intensely. Whenever her father returned from a journey, he would first go to the mosque and offer prayer. Then he would go to his daughter Fatimah’s house, meet her, and proceed to his own home. This was his regular practice. Once, after returning from a journey, the Messenger (saw) went to Fatimah’s house. Fatimah (ra) embraced her father and kissed his eyes and face. Then, looking at her father’s face, she began to weep. The Messenger (saw) asked: “Why are you crying?” Fatimah (ra) replied: “O Messenger of Allah! Your face has become pale, and your clothes have become dirty and soiled. Seeing this is making me weep.” The Messenger (saw) said: “Fatimah, do not cry. Allah has sent your father with responsibility for a matter. He will convey it to every house in the cities and villages of the earth, whether with honor or with humiliation.” [Kanz al-‘Ummal, 1/77; Hayat as-Sahabah, 1/65]

The Messenger’s (saw) Rebuke and Admonition

Although Fatimah (ra) was so dear to the noble Messenger (saw), he did not hesitate to rebuke her if she showed even a slight interest in worldly comfort and luxury. The Messenger (saw) disliked worldly pomp and glitter. He could not approve for anyone else what he himself did not approve. Once, her husband ‘Ali (ra) gave Fatimah (ra) a gold necklace as a gift. She was wearing it around her neck when the Messenger of Allah (saw) arrived and noticed it. He said: “Fatimah! Do you want people to say that the daughter of the Messenger of Allah (saw) is wearing a necklace of fire around her neck?” Understanding her father’s displeasure, Fatimah sold the necklace and used the money to purchase and free a slave. When the Messenger (saw) learned of this, he said: [At-Targhib wat-Tarhib, 1/557; Musnad, 5/278–279; Nisa Hawladar Rasul, 149] (Arabic*******)

“All praise is due to Allah, who saved Fatimah from the fire of Hell.”

On another occasion, the Messenger (saw) returned from a battle. As was his custom, he intended to visit Fatimah’s (ra) home. To welcome her father, Fatimah (ra) hung a curtain at the doorway and put a silver bracelet on each of the hands of her two sons, Hasan and Husayn (ra). She thought that this would make their grandfather, the Messenger (saw), happy. But the result was the opposite. The Messenger (saw) did not enter the house and turned back. The intelligent daughter Fatimah (ra) understood why her father had turned back without entering. Immediately she took down and tore the curtain and removed the bracelets from her sons’ hands. Weeping, they went to their grandfather. Then the noble Messenger (saw) said: “They are members of my household. I do not want them adorned with worldly decoration.” [Sahabiyyat, 147]

Once the Messenger (saw) said to Fatimah, ‘Ali, Hasan, and Husayn (ra): “Those with whom you fight, I also fight; those with whom you are at peace and make a truce, I am also at peace with. In other words, those with whom you are displeased, I am also displeased; and those with whom you are pleased, I am also pleased.”

The Messenger (saw) always made it clear to his beloved daughter Fatimah (ra) that she would not attain salvation in the Hereafter merely because she was the daughter of a Prophet (saw). The only means of salvation there would be righteous deeds, taqwa, and fear of Allah. Once he said in a sermon: [Bukhari, 6/16 (Tafsir of Surah ash-Shu‘ara); Nisa Hawladar Rasul, 149] (Arabic********)

“O people of Quraysh! Save yourselves. I can do nothing for you before Allah. … O Fatimah bint Muhammad! Ask me for whatever you wish from my wealth. But I can do nothing for you before Allah.”

He also said: (Arabic**********)

“O Fatimah bint Muhammad, save yourself from the fire of Hell. I have no power to benefit or harm you before Allah.”

When a Makhzumi woman committed theft, her tribesmen tried to have the punishment waived by seeking intercession through Usamah ibn Zayd (ra), who was beloved to the Messenger (saw). The Messenger (saw) then said: [Bukhari: al-Hudud; Muslim: Bab Qat‘ as-Sariq (1688)] (Arabic**********)

“By Allah! Even if Fatimah bint Muhammad were to steal, I would cut off her hand.”

Claim to Her Father’s Inheritance

The noble Messenger (saw) passed away. The question of his inheritance arose. Fatimah (ra) went directly to Caliph Abu Bakr (ra) and requested that her father’s inheritance be distributed. Abu Bakr (ra) recited to her this hadith of the Messenger of Allah (saw): (Arabic*********)

“Whatever we leave behind is sadaqah; it is not inherited.” Then he said, “How, then, can I distribute it?” In response, Fatimah (ra) became somewhat upset. [Muslim: Fi al-Jihad was-Sayr (1759); Bukhari, 6/139, 141; 7/259, al-Maghazi, Bab: Hadith Bani an-Nadir; Tabaqat, 8/18; Siyar A‘lam an-Nubala, 2/120] Fatimah (ra) returned home and fell ill. It has also been narrated that she was saddened by Abu Bakr’s (ra) reply and became so displeased with him that she did not speak to him until her death. However, a narration from Imam ash-Sha‘bi states that when Fatimah (ra) fell ill, Abu Bakr (ra) went to her house and requested permission to visit her. ‘Ali (ra) went to Fatimah (ra) and said, “Abu Bakr (ra) wishes to meet you.” Fatimah (ra) asked ‘Ali (ra), “Do you approve of my granting him permission to meet me?” ‘Ali (ra) replied, “Yes.” Fatimah granted permission. Abu Bakr (ra) entered the house, exchanged greetings, and said: “By Allah, I can abandon my wealth, possessions, family, and tribe for the sake of the pleasure of Allah, His Messenger (saw), and you, the Ahl al-Bayt—the members of the Prophet’s family.” At these words of Abu Bakr (ra), all the distress in Fatimah’s heart disappeared, and she became happy. [Tabaqat, 8/27] After mentioning this report, Imam adh-Dhahabi commented that Fatimah (ra) knew the Sunnah that a woman must obtain her husband’s permission to receive another man in her husband’s home. This incident demonstrates that point. [Siyar A‘lam an-Nubala, 2/121] This report indicates that although Fatimah (ra) had initially felt some displeasure in her heart, it later disappeared. Furthermore, another narration states that before her death, Fatimah (ra) instructed Abu Bakr’s (ra) wife to wash her after her death. [Nisa’ Mubashsharat bil-Jannah, 224, note 1]

Death

Just as Fatimah’s (ra) three other sisters passed away in their youth, she too departed this world eight months—or, according to another opinion, seventy days—after the death of the noble Messenger (saw). Some have also said that she died two, four, or eight months after the Messenger of Allah (saw) passed away. The correct view, however, is that she died after the death of the noble Messenger (saw). The Messenger’s (saw) prophecy—“You will be the first of my family to join me”—came true. If Fatimah (ra) was born five years before the Messenger received prophethood, she was twenty-nine at the time of her death. Others have said that she was born one year after he received prophethood; according to this view, she would not have been twenty-nine. Since most experts in sirah believe that Fatimah (ra) was twenty-nine when she died, her birth must therefore have been five years before prophethood. [Siyar A‘lam an-Nubala, 2/127]

Al-Waqidi said that Fatimah (ra) died on 3 Ramadan in the eleventh year after Hijrah. ‘Abbas (ra) led the funeral prayer. ‘Ali, al-Fadl, and ‘Abbas (ra) entered the grave and completed the burial. In accordance with her instruction, she was buried at night. It has also been narrated that ‘Ali—or, according to another view, Abu Bakr (ra)—led the funeral prayer. Her husband ‘Ali (ra) and Asma bint ‘Umays (ra) washed her body. [Al-Isti‘ab, 4/367–368; Ansab al-Ashraf, 1/402, 405]

Not much information is available about Fatimah’s (ra) final illness. There is no report that she suffered from a serious disease and remained bedridden for some time. Umm Salamah (ra) said that ‘Ali (ra) was not present when Fatimah (ra) passed away. She sent for me and said, “Arrange water for my bath. Bring out clean, new clothes for me to wear.” I arranged the water and brought out new clothes. She bathed thoroughly and put on the new clothes. Then she said, “Prepare my bed; I will rest.” I prepared the bed. She lay down facing the qiblah. Then she said to me, “My departure is very near. I have bathed, so there is no need to bathe me again. Nor is there any need to remove my clothes.” Then she breathed her last.

When ‘Ali (ra) returned home, I told him what had happened. He considered Fatimah’s (ra) bath sufficient and buried her in that state. [A‘lam an-Nisa, 4/131] A similar report has also been transmitted from Umm Rafi‘. Some reports state that ‘Ali (ra), or according to another view Abu Bakr (ra), washed her. [Tabaqat, 8/17–18; Siyar A‘lam an-Nubala, 2/129]

Very few people had the opportunity to attend her funeral. This was because she died at night, and ‘Ali (ra), in accordance with Fatimah’s instructions, buried her that same night. Reports to this effect appear in various places in the Tabaqat. ‘Aishah (ra) said that Fatimah (ra) lived for six months after the Prophet (saw) and was buried at night. [Siyar A‘lam an-Nubala, 2/129]

Modesty and bashfulness were among the foremost qualities of Fatimah (ra). As the time of her death approached, she said to Asma bint ‘Umays (ra): “I do not like women’s bodies to be taken to the cemetery uncovered. This exposes them. No distinction is made between the bodies of women and men. It is an evil practice for men to carry women’s bodies while they are uncovered.” Asma bint ‘Umays (ra) said: “O daughter of the Messenger of Allah! I saw a good method in Abyssinia. If you permit me, I can show it to you.” She then brought some palm branches and stretched a cloth over them, making something like a screen. Fatimah (ra) liked this method very much and was delighted.

Fatimah’s (ra) body was taken to the grave behind a screen. In Islam, hers was the first body to be carried in this manner. After her, the body of the Mother of the Believers, Zaynab bint Jahsh, was also carried to the grave in this way.

When ‘Ali (ra) returned home after completing the burial of his wife Fatimah (ra), he appeared deeply sorrowful and grieved. In his state of mourning, he repeatedly recited the following verses: [A‘lam an-Nisa, 4/131] (Arabic*****)

“I see that the ailments of this world have taken deep root within me. And a person of this world remains ill until death.

After every meeting of loved ones comes separation. The time of meeting without separation is very brief.

The separation from Fatimah after Ahmad (saw) proves that no friendship lasts forever.”

‘Ali (ra) would visit Fatimah’s (ra) grave every day, weep while recalling her, and recite the following two verses: (Arabic*********)

“What has happened to me that I come to offer greetings at the grave, yet my beloved’s grave gives no answer to my questions?

O grave! What is wrong with you that you do not respond to the call of the one who calls you?

Have you grown weary of the love of your beloved?”

Place of Burial

Al-Waqidi said: I asked ‘Abdur-Rahman ibn Abi al-Mawla, “Most people say that Fatimah’s (ra) grave is in the Baqi‘ cemetery. What do you think?” He replied: “She was not buried in Baqi‘. She was buried in a corner of ‘Aqil’s house. The distance between her grave and the road was approximately seven cubits.” [Sahabiyyat, 153]

Hadith Narration

Fatimah (ra) narrated eighteen hadiths from the Messenger of Allah (saw). Of these, one hadith is muttafaqun ‘alayh, meaning that Bukhari and Muslim compiled it through the chain of ‘Aishah (ra). Imam Abu Dawud, Ibn Majah, and Tirmidhi each compiled hadiths narrated by Fatimah (ra) in their respective collections. Those who narrated hadiths from Fatimah (ra) include her two beloved sons, Hasan and Husayn; her husband, ‘Ali ibn Abi Talib; the Mother of the Believers, ‘Aishah; Salma Umm Rafi‘; Anas ibn Malik; Umm Salamah; Fatimah bint al-Husayn (ra); and many others. Ibn al-Jawzi said that we know of no daughter of the Messenger of Allah (saw), other than Fatimah (ra), who narrated any hadith from him. [Siyar A‘lam an-Nubala, 2/119; A‘lam an-Nisa, 128, note 1]

Umm al-Fadl bint al-Harith (ra)

Umm al-Fadl was Lubabah al-Kubra, known simply as Umm al-Fadl. In accordance with Arab custom, she adopted a kunyah based on the name of her eldest son, al-Fadl ibn ‘Abbas. Her father was al-Harith ibn Huzn al-Hilali, and her mother was Hind bint ‘Awf al-Kinaniyyah. This Hind was also known as Khawlah. [Tabaqat, 8/277; al-Isti‘ab, 4/398] The noble uncle of the Messenger of Allah (saw), ‘Abbas ibn ‘Abd al-Muttalib (ra), married her. Thus, Umm al-Fadl was a proud paternal aunt of the Messenger of Allah (saw). The children of ‘Abbas were al-Fadl, ‘Abdullah, ‘Ubaydullah, Ma‘bad, Qutham, ‘Abdur-Rahman, and Umm Habib, whose mother she was. Imam adh-Dhahabi said: “She was the mother of six noble sons of ‘Abbas (ra).” [Siyar A‘lam an-Nubala, 2/314; Ansab al-Ashraf, 1/447] The Arab poet ‘Abdullah ibn Yazid al-Hilali said: “No noble Arab woman gave birth to children like the six children born to Umm al-Fadl.” [Tabaqat, 8/277; marginal notes to al-Isti‘ab and al-Isabah, 4/399]

She had many full, maternal half-, and paternal half-siblings, many of whom became renowned in various ways in history. For example, Maymunah bint al-Harith—known as Lubabah as-Sughra—was the proud mother of the famous Companion and commander Khalid ibn al-Walid (ra). ‘Azzah bint al-Harith and Huzaylah bint al-Harith were her paternal half-sisters. Mahmiyyah ibn Jaz‘ah az-Zubaydi, Sulma, Asma’, and Salamah were all her maternal half-siblings. [Usud al-Ghabah, 5/539] Thus, she was the full sister of the Mother of the Believers Maymunah and the maternal aunt of the commander Khalid ibn al-Walid. Her sister Salamah was the wife of Hamzah (ra), while Asma’ was the wife of the renowned commander and martyred Companion Ja‘far ibn Abi Talib (ra), the brother of ‘Ali (ra). After Ja‘far was martyred, the first Caliph, Abu Bakr as-Siddiq (ra), became her second husband. After Abu Bakr (ra) passed away, ‘Ali (ra) became her third husband. Umm al-Fadl’s mother was fortunate in that she obtained the finest sons of the best families of Arabia of that time as husbands for her daughters. No other woman equaled her in this good fortune. [Tabaqat, 8/278; al-Isti‘ab, 4/399]

She accepted Islam in the early period of the Islamic call in Makkah. It has been narrated that she was the first woman in Makkah to accept Islam after Khadijah (ra). [Tabaqat, 8/277] However, al-Isabah also states that she accepted Islam before the Hijrah. [Siyar A‘lam an-Nubala, 2/315] The hadith scholars considered this report weak and the first report correct. [Sahabiyyat, 174] Imam adh-Dhahabi counted her among the Muslims of the earliest period. [Siyar A‘lam an-Nubala, 2/315]

Abu Rafi‘, the servant of the Messenger of Allah (saw), said: “I was a slave of ‘Abbas. Islam entered our Ahl al-Bayt. ‘Abbas and Umm al-Fadl accepted Islam.” [Hayat as-Sahabah, 3/530; Tabaqat, 8/278] The correct view is that ‘Abbas accepted Islam early and kept it secret.

Although she was an early Muslim in Makkah, she remained attached to the soil of Makkah despite numerous hardships until her husband ‘Abbas (ra) migrated to Madinah. ‘Abbas (ra) announced his Islam quite late and migrated to Madinah near the end. It was then that Umm al-Fadl (ra) migrated to Madinah with her children. Her son ‘Abdullah ibn ‘Abbas (ra) later recited verse 75 of Surah an-Nisa and would say: “My mother and I are the woman and child on whose behalf this verse commands fighting.” [Sahih al-Bukhari, Book of Tafsir, Surah an-Nisa] The meaning of the verse is: “And what is the matter with you that you do not fight in the way of Allah and for the oppressed men, women, and children who say, ‘Our Lord, take us out of this town whose people are oppressors’?” The hadith indicates that they accepted Islam before ‘Abbas (ra) and were unable to migrate. Imam adh-Dhahabi stated this. [Siyar A‘lam an-Nubala, 2/315]

The Messenger of Allah (saw) declared Umm al-Fadl and her other sisters to be believers. Once, the names of Maymunah, Umm al-Fadl, Lubabah as-Sughra, Huzaylah, ‘Azzah, Asma’, and Salma were mentioned before the Messenger of Allah (saw). The Messenger (saw) said: “All these sisters are believing women.” [Tabaqat, 8/278; al-Isti‘ab, 4/401] Some incidents from the life of the Messenger of Allah (saw) show that just as he loved his aunt Umm al-Fadl, he also gave her importance. His aunt also loved him dearly. The Messenger (saw) would often visit her home and rest there for a while at midday. [Tabaqat, 8/277; Usud al-Ghabah, 5/539]

Al-Ajlah narrated through Zayd ibn ‘Ali ibn Husayn that after receiving prophethood, the Messenger of Allah (saw) placed his head in the lap of no woman except Umm al-Fadl, nor was it lawful for him to do so. Umm al-Fadl would place the Messenger of Allah’s (saw) head in her lap, comb it, and apply kohl to his eyes. One day, while she was applying kohl, a drop of water suddenly fell from her eye onto the Messenger of Allah’s (saw) cheek. He raised his head and asked, “What is wrong?” Umm al-Fadl said: “May Allah grant you death. If this leadership and authority remains among us or passes to others, if only you would tell us who among us will succeed you.” The Messenger (saw) said: “After me, you will be powerless and weak.” [Tabaqat, 8/278] Imam Ahmad’s narration states that this incident occurred during the final illness of the Messenger of Allah (saw). [Hayat as-Sahabah, 2/337]

Umm al-Fadl also performed Hajj with the Messenger of Allah (saw) during the Farewell Hajj. On the day of standing at ‘Arafah, the Companions were uncertain whether the Messenger of Allah (saw) was fasting. Eventually, they expressed their doubt to Umm al-Fadl. To ascertain the matter, Umm al-Fadl presented a cup of milk to the Messenger of Allah (saw), and he drank it. Thus all their uncertainty and doubt disappeared. [Tabaqat, 8/279]

One day Umm al-Fadl (ra) said to the Messenger of Allah (saw): “I saw in a dream that a part of your body was in my house.” The Messenger of Allah (saw) said: “The interpretation of the dream, in sha Allah, is good. Fatimah will have a son, and you will nurse him. Thus you will become his guardian.” In accordance with this prophecy, Fatimah gave birth to Husayn (ra), and Umm al-Fadl nursed him. One day she brought Husayn in her lap to the Messenger of Allah (saw). The child Husayn urinated on his grandfather’s lap. Umm al-Fadl scolded him, saying: “You have urinated on the lap of the Messenger of Allah (saw)?” The Messenger (saw) said: “You are hurting me by scolding the child.” The urine was then washed away with water. [Ibid.]

Umm al-Fadl (ra) narrated thirty hadiths from the Messenger of Allah (saw). Imam adh-Dhahabi mentioned this through the chain of Musnad Baqi ibn Mukhalled. Of these, only one hadith is muttafaqun ‘alayh, compiled by Imam Bukhari, while Imam Muslim alone narrated three. [Siyar A‘lam an-Nubala, 2/315; see Bukhari, 2/204, 4/206; Muslim, hadith nos. 462, 1123, 1451]

Among the most notable people who narrated hadiths from Umm al-Fadl were: ‘Abdullah, Tammam, Anas ibn Malik, ‘Abdullah ibn al-Harith, ‘Umayr, Kurayb, and Fabus. [Usud al-Ghabah, 5/540]

Umm al-Fadl (ra) was a high-ranking ‘abid and a woman detached from the world. She regularly fasted on Mondays and Wednesdays. This was stated by her worthy son, the great Companion ‘Abdullah ibn ‘Abbas (ra). [Tabaqat, 8/278; Siyar Sahabiyyat, 117] She died during the caliphate of the third Caliph, ‘Uthman (ra). Her husband, ‘Abbas (ra), was still alive at the time. ‘Uthman (ra) led her funeral prayer. [Siyar A‘lam an-Nubala, 2/315; Siyar as-Sahabiyyat, 117]

Safiyyah (ra) bint ‘Abd al-Muttalib

Safiyyah (ra) and the noble Messenger (saw) shared the same lineage and ancestry. Safiyyah (ra) was the daughter of ‘Abd al-Muttalib and the paternal aunt of the Messenger of Allah (saw). On the other hand, the Messenger of Allah’s (saw) maternal half-sister, Halah bint Wahab, was Safiyyah’s mother. Thus, in this respect, Safiyyah’s mother was the maternal aunt of the Messenger of Allah (saw). [Usud al-Ghabah, 5/892; al-Isabah, 4/348] The chief of the martyrs of Uhud, Hamzah (ra), was her brother. They were children of the same mother. [Tahdhib al-Asma’ wal-Lughat, 1/349]

During the Age of Ignorance, she married Harith ibn Harb, the brother of Abu Sufyan ibn Harb. A son was born to her through him. After Harith’s death, she married ‘Awwam ibn Khuwaylid, and became the mother of three sons by him: Zubayr, Sa’ib, and ‘Abd al-Ka‘bah. [Tabaqat-8/42] It should be noted that this ‘Awwam was the brother of the Mother of the Believers, Khadijat al-Kubra (RA). Thus, she was the proud mother of Zubayr ibn al-‘Awwam, one of the ten promised Paradise, and the grandmother of the renowned Companion ‘Abdullah ibn al-Zubayr, a voice protesting against oppression and persecution who was martyred at the hands of the forces of the tyrannical Yazid.

Safiyyah (RA) embraced Islam. Scholars of the Prophet’s biography differ regarding the conversion of the paternal aunts of the Messenger of Allah (SAW) to Islam. There is no disagreement among them regarding the conversion of Safiyyah alone. Ibn Sa‘d mentioned the conversion of Arwa, ‘Atikah, and other aunts as well. However, the truth is that none of them embraced Islam except Safiyyah. Ibn al-Athir stated this. [Usud al-Ghabah 5/492; Tahdhib al-Asma’ wa’l-Lughat-1/349] Regarding her Hijrah, it is known only that she migrated to Madinah with her husband, ‘Awwam. Ibn Sa‘d said only: [Tabaqat-8] (Arabic*****) ‘She migrated to Madinah.’

‘A’ishah (RA) said: When this verse (Arabic*******) [Surah al-Shu‘ara’-214] was revealed to the Messenger of Allah (SAW) in Makkah, he stood and addressed them as follows: [Siyar A‘lam al-Nubala-2/271]

‘O Fatimah bint Muhammad, O Safiyyah bint ‘Abd al-Muttalib, O descendants of ‘Abd al-Muttalib, I can do nothing for you before Allah. You may ask me for whatever you wish from my wealth.’

She participated in several campaigns. During the Battle of Uhud, the women were left for protection in the fortress of the poet Hassan ibn Thabit (RA), known as Fari‘. This fortress was also called the ‘Utum fortress. Hassan himself was with them. Safiyyah (RA) was among these women. One day she saw a Jew prowling around the fortress. She became alarmed, thinking that if he discovered the women’s location, grave danger could result. The Messenger (SAW) and his army were then on the battlefield. Realizing the seriousness of the danger, Safiyyah said to Hassan, ‘Kill this Jew; otherwise he will inform the other Jews of our location.’ Hassan (RA) said, ‘You know that I am unable to do this. If I had such courage, I would be with the Messenger of Allah (SAW).’ Safiyyah then seized a tent pole herself, attacked the Jew, and killed him. Afterwards she said to Hassan (RA), ‘Go now and bring back what he has with him. Since I am a woman and he was a man, I cannot do this. You must do it.’ Hassan said that there was no need for those things. [Tabaqat-8/41; Kanz al-‘Ummal-7/99; Sirat Ibn Hisham-2/228; al-Aghani-4/164; al-Bidayah-4/108]

Another narration states that after killing the man, Safiyyah cut off his head and said to Hassan, ‘Take it and throw it among the Jews below the fortress.’ He replied, ‘That is not my task.’ Safiyyah then threw the head herself among the Jews, and they scattered in fear. Later Safiyyah (RA) used to say: (Arabic*********)

‘I am the first woman to kill a man.’ This was narrated by ‘Urwah. [The Battle of Uhud occurred before the Battle of the Trench.] Safiyyah (RA) also participated in the Battle of Uhud and set a brilliant example of courage. At one stage of the battle, the Muslims became scattered and began fleeing before the Quraysh attack. In effect, they had suffered a kind of defeat. Safiyyah (RA), holding a spear, struck whichever fleeing soldiers came before her and shouted in an agitated voice, ‘Are you fleeing while leaving the Messenger of Allah (SAW) behind?’ The Messenger of Allah (SAW) saw this. He told Zubayr not to let her see the body of Hamzah, because the Quraysh treated the bodies inhumanely, cutting and mutilating them. He feared that seeing her brother’s body in such a terrible condition might overwhelm her, and therefore gave Zubayr this instruction. Following the Messenger’s command, Zubayr (RA) approached his mother and said, ‘Mother, the Messenger (SAW) is asking you to return.’ She replied, ‘I have learned that my brother’s body has been mutilated. Allah knows that I do not approve of such treatment of my brother’s body, yet I will certainly remain patient. God willing, I will control myself.’ Zubayr (RA) conveyed these words to the Messenger (SAW). He then allowed Safiyyah (RA) to go to her brother’s body. Safiyyah went and saw the dismembered parts of the body, while maintaining complete self-control. She only uttered, ‘Indeed, we belong to Allah and indeed to Him we shall return,’ and continued praying for his forgiveness. After she left, the Messenger (SAW) ordered that Hamzah’s (RA) body be buried. [Tabaqat-8/42; Usud al-Ghabah-5/492]

The Messenger (SAW) said that day: ‘Had it not been for Safiyyah’s grief, and had I not feared that it would become a practice after me, I would have left Hamzah’s body lying in the battlefield for the animals and birds to eat.’ [Sirat Ibn Hisham-2/95]

For Safiyyah’s livelihood, after the conquest of Khaybar the Messenger (SAW) assigned her forty wasqs of grain annually from its produce. [Tabaqat-8/41]

She died in Madinah at the age of seventy-three in 20 AH, during the caliphate of ‘Umar (RA). She was buried in Baqi‘ Cemetery, beside the ablution area in the courtyard of Mughirah ibn Shu‘bah. Some have said that many narrations were transmitted from her from the Messenger of Allah (SAW). [Ibid.-8/42; Tahdhib al-Asma’ wa’l-Lughat-1/349; al-Isti‘ab, marginal note to al-Isabah-4/345] This is not correct.

Poetic Talent

Safiyyah (RA) was a female poet from the Hashimi branch of Quraysh and an eloquent woman. She also became renowned for jihad and other righteous deeds. She mastered the Arabic language very well. Verses of poetry flowed freely from her lips. They possessed magnificent meaning and were clear and fluent, filled with tender, truthful, and accurate emotion, as well as remarkable valor and courage. It is narrated that when she would cradle and rock her little son al-Zubayr, verses expressing bravery would flow freely from her lips. [Siyar A‘lam al-Nubala-1/45]

The poems of Safiyyah (RA) preserved in books of history and prophetic biography leave no doubt that she was one of the great female poets of Arabia. Her excellence in composing elegies is particularly noteworthy. For this reason, many called her (Arabic*****) or ‘the Khansa of Quraysh.’ [Nisa’ min ‘Asr al-Nubuwwah-419]

Allamah al-Suyuti said in his book al-Durr al-Manthur: [al-Durr al-Manthur-261]

‘She was a pure and eloquent poet. In speech, conduct, honor, dignity, and nobility of lineage, she possessed a special distinction among all the Arabs.’

After the death of ‘Abd al-Muttalib, Safiyyah (RA) gathered his sisters and the daughters of Banu Hashim and held what was like a mourning ceremony. At that gathering, many women recited elegies they had composed themselves. That elegy has been compiled in various books. [See: Sirat Ibn Hisham-1/169–174]

Two of its verses are as follows: (Arabic*************************)

For a man of the highlands, during the night

I awoke to the voice of a woman lamenting

Then tears streamed down both my cheeks

As pearls roll down a slope.

After the death of the Messenger of Allah (SAW), she composed an elegy. Portions of it are found in various books. Several of its verses are presented here: [Siyar A‘lam al-Nubala-2/271; see: Hayat al-Sahabah-3/347–348] (Arabic*****)

‘O my eyes! Be generous in shedding tears and staying awake at night

For the best of the dead,

Lament for the one who has departed

With intense grief and sorrow, for Muhammad al-Mustafa’s

Memory. The grief that fills the heart

And becomes completely mingled has made it lean against

And resemble a sick person.

My life became threatened

When his appointed death arrived,

Which is recorded in a greatly honored Book.

He was gentle toward people,

Compassionate, and the finest guide.

In life and death—in every condition—may Allah be gracious to him

And on that everlasting day grant him Paradise.’

Several verses from another elegy composed in remembrance of the Noble Messenger (SAW) are as follows: [Sha‘irat al-‘Arab-202–205] (Arabic**********)

‘O Messenger of Allah! You were our hope and support. You treated us well and were never harsh.

You were compassionate, a guide and a teacher. For you, O lamenter, may my mother, maternal aunt, paternal uncle, maternal uncle, my life, and all my wealth be sacrificed.

If the Lord of humanity had kept our Prophet alive forever, we would have been fortunate. But His decree had already been made.

May peace from Allah be upon you in honor of your rank! Enter everlasting Paradise with a contented heart.’

When the Muslim soldiers were scattered and driven far from the Messenger (SAW) during the Battle of Uhud, we have already discussed the courage displayed by Safiyyah (RA). At that time she also composed a poem in remembrance of Hamzah (RA), presenting a vivid image. One of its couplets is as follows: [al-Isabah-4/349] (Arabic*******)

‘A day has come upon you whose sun has grown dark, though it had been radiant.’

Umm Ayman Barakah (RA)

Umm Ayman was the freedwoman of the Messenger of Allah (SAW). Her proper name was Barakah. She was an Abyssinian woman. Her father’s name was Tha‘labah ibn ‘Amr. She had been the servant of the Messenger of Allah’s honored father, ‘Abdullah—or, according to another view, of his mother, Aminah. [Ansab al-Ashraf-1/96] Through inheritance, the Messenger (SAW) freed her from slavery. [Siyar A‘lam al-Nubala-2/223] She was the wet nurse of the Messenger of Allah (SAW), and one of those who raised him by carrying him in her arms. [Ansab al-Ashraf-1/96, 476] The Messenger of Allah (SAW) had seven she-goats, which Umm Ayman tended. [Ibid.-1/513]

When the Messenger of Allah (SAW) was six years old, his mother Aminah took him to Madinah to visit his father’s grave. ‘Abd al-Muttalib and Umm Ayman accompanied them on this journey. [Ibid.-1/94]

‘Ubayd ibn ‘Amr al-Khazraji came from Yathrib and settled in Makkah. There he joined the household of Umm Ayman (RA). Al-Baladhuri says that Umm Ayman married ‘Ubayd during the Age of Ignorance. She spent many years widowed in the household of the Messenger of Allah (SAW). One day in Makkah, the Messenger said to his Companions: ‘If any of you wishes to marry a woman destined for Paradise, let him marry Umm Ayman.’ When Zayd ibn Harith, the Messenger’s adopted son and beloved favorite, expressed his desire to marry her, the Messenger (SAW) himself took the initiative and arranged their marriage. The famous later commander Usamah was born to Zayd. Following the Arab custom, she adopted the kunya Umm Ayman after Ayman, the son of her first husband, and became known in history by this name. Her actual name was Barakah. This Ayman embraced Islam and was martyred at the Battle of Hunayn. [Ibid.-1/472–473; Tabaqat-8/224; Siyar A‘lam al-Nubala-2/224]

Umm Ayman (RA) embraced Islam in the earliest period of Islam. She was among those honored to migrate to both Abyssinia and Madinah. She first migrated to Abyssinia, then returned to Makkah and again migrated to Madinah with her husband, Zayd ibn Harithah. [Siyar al-Sahabiyyat-111; Ansab al-Ashraf-1/320] She participated in the battles of Uhud and Khaybar. At Uhud, she was assigned to provide water to the soldiers and care for the wounded.

Al-Baladhuri says: The wet nurse of the Messenger of Allah (SAW), Umm Ayman (RA), was giving water to the Muslim fighters together with the women of the Ansar during the Battle of Uhud. Hiban ibn ‘Arqah shot an arrow at her. The arrow struck her shield, causing part of her body to become exposed. Seeing this, the archer burst into loud laughter. The Messenger (SAW) then placed an arrow in the hand of Sa‘d ibn Abi Waqqas and said, ‘Shoot it.’ Sa‘d shot the arrow, and it struck Hiban. He immediately fell to the ground and died. Seeing this, the Messenger (SAW) laughed so broadly that his teeth became visible. [Ibid.-1/320]

Al-Harith ibn Hatib, Tha‘labah ibn Hatib, Sawad ibn Ghaziyyah, Sa‘d ibn ‘Uthman, and several others fled from the battlefield of Uhud. Umm Ayman severely rebuked them. She began throwing dust in their faces and saying to them, ‘Go on, there is a spinning wheel—spin thread.’ [Ibid.-1/326]

Umm Ayman (RA) remained associated with the household of the Messenger of Allah (SAW) throughout her life. She migrated to Madinah with the members of his household. [al-Isabah-4/450; al-Isti‘ab-4/450; Hayat al-Sahabah-1/369] We also see Umm Ayman (RA) at the forefront during the marriage of ‘Ali and Fatimah. The Messenger (SAW) sent his beloved daughter Fatimah to her husband’s home, and the following morning he hurried to his son-in-law’s house to see the newlyweds. He knocked at the door. There were many women in the wedding house. Sensing the presence of the Messenger of Allah (SAW), everyone became very attentive. When Umm Ayman opened the door, the Messenger (SAW) said to her, ‘Call my brother.’ It should be noted that the son-in-law, ‘Ali (RA), was the paternal cousin of the Messenger of Allah (SAW). Umm Ayman (RA) had spent the night at ‘Ali’s house. She said to the Messenger of Allah (SAW), ‘O Messenger of Allah, why do you call ‘Ali your brother? Is he not your daughter’s husband?’ [Hayat al-Sahabah-2/668]

When Zaynab, the daughter of the Messenger of Allah (SAW), died in the eighth year after Hijrah, Umm Ayman participated in her washing along with the other women. Earlier, when Ruqayyah, the daughter of the Messenger of Allah (SAW), died during the Battle of Badr, Umm Ayman also washed her. Al-Kalbi said: When the Mother of the Believers, Khadijah (RA), died, Umm Ayman and Umm al-Fadl washed her. [Ansab al-Ashraf-1/400, 401, 406]

The Noble Messenger of Allah (SAW) showed Ayman great affection and respect. At times he even addressed her as ‘Mother.’ He also said: ‘She is the remaining member of this household.’ [Tabaqat-8/223; al-Hakim-4/63] Umm Ayman (RA) was somewhat simple-minded. The Messenger (SAW) would sometimes joke with her. One day Umm Ayman (RA) came to the Messenger of Allah (SAW) and said, ‘O Messenger of Allah, arrange for me to ride some mount.’ The Messenger (SAW) said, ‘I will make you ride a young female camel.’ Umm Ayman said, ‘A young one will not be able to carry my weight.’ The Messenger (SAW) said, ‘I will make you ride a young one.’ In fact, the Messenger (SAW) was joking with her. It is reported that the Messenger (SAW) never joked pointlessly; there was truth in his jokes as well. That was the case here, because every camel, whether young or grown, is the offspring of some female camel. [Al-Bidayah-6/46; al-Adab al-Mufrad by al-Bukhari-41; Siyar A‘lam al-Nubala-2/225]

Umm Ayman (RA) could not pronounce all the Arabic sounds. [Tabaqat-8/225] Abu Ja‘far al-Baqir said that one day Umm Ayman (RA) went to the Messenger of Allah (SAW) and, while offering the greeting, pronounced it as follows: (Arabic*****) (Salamu la ‘alaykum). From that day onward, the Messenger (SAW) allowed her to say only (Arabic***) al-salamu. [Ibid.; Siyar A‘lam al-Nubala-2/225]

When the Messenger of Allah (SAW) died, Umm Ayman became extremely grief-stricken and began to weep. The people said, ‘Are you crying?’ She replied, ‘By Allah, I knew that he would die. But I am crying because revelation from the heavens has ceased coming to us from today.’ It is also narrated from Anas (RA) that, as the Messenger of Allah (SAW) would sometimes visit Umm Ayman, they said, ‘Come, let us visit her too.’ When the two of them reached Umm Ayman, she began to weep. They asked, ‘Why are you crying? Whatever is with Allah is better for His Messenger (SAW).’ Umm Ayman said, ‘I am not crying because I do not know that. I am crying because revelation from the heavens has ceased.’ Hearing this, Abu Bakr and ‘Umar (RA) both began to cry. [Sahih Muslim; Fada’il al-Sahabah (2454); Ibn Majah: al-Jana’iz (1635); Kanz al-‘Ummal-4/48; al-Bidayah-5/274] Likewise, when the second caliph, ‘Umar, was martyred, she continued to weep and say, ‘Today Islam has become weak.’ [Siyar A‘lam al-Nubala-2/227]

After the Messenger of Allah (SAW) migrated to Madinah, the Ansar voluntarily placed many of their date orchards at his disposal. Later, when the Jewish tribes of Madinah, Banu Qurayzah and Banu Nadir, were expelled and all their possessions came into Muslim hands, he began returning those orchards to the Ansar. Some of them belonged to Anas (RA). The Messenger (SAW) had given that orchard to Umm Ayman. When Anas (RA) went to Umm Ayman to reclaim it, she refused to return it. The Messenger (SAW) then gave her ten times as much in compensation for the orchard. [Sahih al-Bukhari; al-Maghazi-7/316; Muslim; al-Jihad wa’l-Siyar-2/341]

One day the Messenger of Allah (SAW) went to Umm Ayman’s house. Umm Ayman offered him a drink. The Messenger (SAW) was fasting, and therefore hesitated to drink. Umm Ayman expressed great displeasure at this. [Muslim-2/341] Perhaps she did not know that the Messenger of Allah (SAW) was fasting, and he did not consider it necessary to mention it.

Umm Ayman (RA) also narrated hadiths from the Messenger of Allah (SAW). Five hadiths are reported through her chain. [Siyar A‘lam al-Nubala-2/227] Among those who narrated hadiths through her were Anas ibn Malik, Hanish ibn ‘Abdullah al-San‘ani, and Abu Yazid, who are especially noteworthy. [Sahabiyyat-200]

It has already been mentioned that she had two sons: Ayman by her first husband and Usamah by her second husband. Both were Companions. Usamah was a highly honored Companion and dearly beloved by the Messenger of Allah (SAW). Ayman had a son named Hajjaj ibn Ayman. One day he entered the mosque, performed the bowing and prostration perfunctorily, and finished his prayer very quickly. ‘Abdullah ibn ‘Umar (RA) was sitting nearby. He called Ibn Ayman (RA) and asked, ‘Do you think you have completed your prayer? You have not completed your prayer. Go and repeat it.’ After Ibn Ayman left, Ibn ‘Umar (RA) asked the people, ‘Who is this man?’ They replied, ‘Hajjaj ibn Ayman—the grandson of Umm Ayman.’ Ibn ‘Umar (RA) then remarked, ‘When the Messenger of Allah (SAW) saw him, he would show him affection.’ [Tabaqat-8/225; Siyar A‘lam al-Nubala-2/226]

Umm Ayman (RA) died during the caliphate of Caliph ‘Uthman (RA). Ibn al-Athir’s statement that she died five or six months after the death of the Messenger of Allah (SAW) is incorrect. [Tabaqat-8/227; Sahabiyyat-200]

Various books of prophetic biography relate a miraculous event connected with Umm Ayman (RA). While she was migrating, evening came at a certain place along the way, and she became tormented by thirst. There was no water anywhere nearby. At that moment, a bucket of water suspended from the sky by a white rope appeared before her. She drank her fill of the water. As a result, she was never afflicted by thirst again in her life. She used to say, ‘Even on a scorching midday while fasting, I do not become thirsty.’ [Tabaqat-8/224; Hayat al-Sahabah-3/618]

Al-Tabarani narrated that a group of people from the Ghifar tribe came to Madinah to accept Islam and meet the Messenger of Allah (SAW). Jahjah al-Ghifari was among them. They prayed with the Messenger of Allah (SAW) in the mosque. After concluding the prayer with salam, the Messenger (SAW) announced, ‘Each worshipper should take the guest beside him with him.’ Jahjah al-Ghifari said: Everyone left, and only the Messenger of Allah (SAW) and I remained in the mosque. I was a tall, heavy man. The Messenger (SAW) took me to his home, had a she-goat milked for me, and brought it. I finished it in one gulp. Then he brought cooked food from a pot, and I consumed that as well. Seeing this, Umm Ayman (RA) remarked, ‘May Allah leave hungry tonight the person who caused the Messenger of Allah (SAW) to remain hungry.’ The Messenger of Allah (SAW) said, ‘Umm Ayman, be quiet. He has eaten his provision, and our provision is Allah’s responsibility.’

Morning came. The next day, all the members of the group gathered, and each began talking about his meal. Jahjah also described his experience. The day passed, and they performed the Maghrib prayer with the Messenger of Allah (SAW). As on the previous day, the Messenger (SAW) made the same announcement. Everyone left with his respective guest. Jahjah said: Once again, only the Messenger of Allah (SAW) and I remained. In fact, seeing my enormous body, no one had been eager to take me. The Messenger of Allah (SAW) took me home, milked a she-goat, and brought the milk. I drank it and was satisfied. Seeing my condition that day, Umm Ayman (RA) exclaimed in astonishment, ‘O Messenger of Allah, is this not the same guest of ours?’ He said, ‘Yes, it is the same guest. But tonight he has eaten as a believer eats—one portion.’ [Kanz al-‘Ummal-1/93; al-Isabah-1/253; Hayat al-Sahabah-2/197–198]

Ummu Ayman (RA) used to prepare food for the Messenger of Allah (SA). One day she sifted flour and made bread for the Messenger of Allah (SA) with that sifted flour. Seeing the bread, the Messenger (SA) asked, “What is this?” Ummu Ayman said, “In our country, we make bread like this. That is why I wanted to feed you this kind of bread.” It may be mentioned that Ummu Ayman’s (RA) homeland was Abyssinia. The Messenger (SA) said, “Mix these breads with the bran removed by sifting them. Then knead it and make it into a lump of dough again.” [At-Targhib wat-Tarhib-5/154; Hayatus-Sahabah-2/273]

Ummu Hani bint Abi Talib (RA)

She is famous in history by the nickname Ummu Hani. Her real name was Fakhtah, though according to another view it was Hind. She was the daughter of the respected paternal uncle of the Noble Messenger, Abu Talib, and his respected paternal aunt, Fatimah bint Asad. She was the full sister of Aqil, Ja‘far, Talib, and Ali (RA). [Siratu Ibn Hisham, 2/420; A‘lam an-Nisa, 4/14; Al-Isi‘ab, 2/772] Little is known about her childhood and youth. However, one or two accounts concerning her marriage are found. For example, before the Messenger (SA) received prophethood, he sent a marriage proposal for Ummu Hani to her paternal uncle Abu Talib. At the same time, Hubayrah ibn ‘Amr ibn ‘A’id al-Makhzumi also sent a proposal. Her uncle accepted Hubayrah’s proposal and married Ummu Hani to him. The Prophet (SA) said, “Nephew! We have formed a marital relationship with her. People of distinction are matched with people of distinction.” [A‘lam an-Nisa-4/14] This is all that has been narrated. No further details are found in any report. However, it is known from various accounts that she was married to Hubayrah ibn ‘Amr. [Usud al-Ghabah-5/624]

There is some variation among the reports concerning when Ummu Hani embraced Islam. Imam adh-Dhahabi says: [Siyar A‘lam an-Nubala-2/312] (Arabic*******)

‘Her acceptance of Islam came late. She embraced Islam on the day of the Conquest of Makkah.’

Among the reports related from the Messenger of Allah (SA), one report of Ummu Hani is also found in various books. It indicates that the Messenger’s (SA) Mi‘raj took place from Ummu Hani’s house, and that she was a Muslim at that time. This occurred before the Hijrah. She said: “The Isra of the Messenger of Allah (SA)—the night journey from Makkah to Bayt al-Maqdis—took place from my house. That night he performed the ‘Isha prayer and slept in my house. We also went to sleep. Just before dawn, he woke us. Then he said, ‘Ummu Hani, you saw that last night I performed the ‘Isha prayer in this valley. Then I went to Bayt al-Maqdis and performed prayer there. And now I have performed the Fajr prayer with you, as you have seen.’ Then he stood up to go outside. I caught hold of one corner of his cloak, causing part of his abdomen to be exposed. It looked like folded Egyptian Coptic linen. I said, ‘O Prophet of Allah! Do not tell this to anyone else. They will not believe such a thing and will harm you.’ He said, ‘By Allah, I will certainly tell them.’”

I said to my Abyssinian slave girl, ‘Follow the Messenger of Allah (SA) and listen to what he tells the people and what they say to him.’ The Messenger of Allah (SA) went out and told the people what had happened. They were utterly astonished when they heard it. They said, ‘Muhammad! What proof do you have for this claim? We have never heard anything like this before.’ He said, ‘I passed by a caravan of a certain tribe in a certain valley. One of their camels had gone missing, and I directed them to it. At that time I was heading toward Syria. Then I came upon a caravan of a certain tribe at Dajnan. When I passed them, they were asleep. A water container of theirs was covered with something. I drank from it and covered it again. The proof of my claim is that the caravan is now on the road from Bayda toward the bend at Tan‘im. At its head is a gray camel.’ The people immediately hurried toward Tan‘im and found the caravan. They told them about the water container that had been covered, and they confirmed that it was true. When the caravan whose camel had gone missing returned to Makkah, they were questioned, and they too confirmed that it was true. [Siratu Ibn Hisham-1/402–403; Ibn Kathir, As-Sirah an-Nabawiyyah-1/295]

Ummu Hani appears on the stage of history on the day of the Conquest of Makkah. Several events centered around her are related in the books of Sirah and history. For example, she embraced Islam on that day, while her husband fled from Makkah toward Najran. [Ansab al-Ashraf-1/362] After hearing that his wife Ummu Hani had embraced Islam, he composed a poem rebuking her. Some portions of the poem are found in various books of Sirah. [Siratu Ibn Hisham-2/420; Usud al-Ghabah-5/628; Ibn Durayd, Al-Ishtiqaq-152] In the following lines, he explained to his wife the reason for fleeing from Makkah. [A‘lam an-Nisa-4/14] (Arabic********)

‘By your life, I did not turn my back and flee from Muhammad and his companions out of cowardice or fear of being killed. Rather, I reflected deeply on my own situation and understood that my arrows and sword were not sufficient for this battle. I remained firm in my decision. But when I feared that my position would become constricted, I returned as a tiger returns to its cub.’

Many have interpreted his return as a return to Islam, but that is not correct. For he died persisting in disbelief.

On that day of the Conquest of Makkah, she went to the place where the Messenger of Allah (SA) was staying and saw him perform ablution and offer eight rak‘ahs of the Chasht prayer. That day she gave refuge in her home to two relatives. When she informed the Messenger of Allah (SA), he too declared them safe. The reports are presented below.

On the day of the Conquest of Makkah, al-Harith ibn Hisham sought refuge in Ummu Hani’s house. At that time Ummu Hani’s brother, Ali (RA), came there. She informed Ali (RA) about al-Harith. Immediately Ali (RA) took up his sword intending to kill him. Ummu Hani said to him, ‘Brother! I have granted him protection.’ But Ali (RA) paid no attention to her words. Ummu Hani then sprang forward, firmly grasped both his hands, and said, ‘By Allah, you cannot kill him. I have given him refuge.’ Ali (RA) could not move even one step forward. He tried to free himself from her hands but was unable to do so.

At that moment the Prophet (SA) arrived. Ummu Hani (RA) said, ‘O Messenger of Allah! I have given refuge to so-and-so, but Ali wants to kill him.’ The Messenger (SA) said, ‘We too grant protection to the one whom you have protected. Do not become angry with Ali, for when Ali becomes angry, Allah becomes angry. Let him go.’ Ummu Hani released Ali. The Messenger (SA) said, ‘A woman has overcome you.’ Ali said, ‘By Allah, O Messenger of Allah! I could not even lift my feet from the ground.’ The Messenger (SA) laughed. [The preceding source-4/15; Musnad Ahmad-5/242]

Ibn Hisham narrated the event in his Sirah as follows: Ummu Hani said, ‘When the Messenger of Allah (SA) descended in the upper part of Makkah, two men of the Banu Makhzum, the tribe of my in-laws, al-Harith ibn Hisham and ‘Abdullah ibn Abi Rabi‘ah, fled and sought refuge in my house. At that time my brother Ali arrived and set out to kill them. I closed the door and hurried to the Messenger of Allah (SA) in the upper part of Makkah. He welcomed me and said, “Ummu Hani, what brings you here?” I informed him about the two men and Ali. He said, “We grant protection to those whom you have protected. Therefore, he will not kill them.”’ [Siratu Ibn Hisham-2/411; Hayatus-Sahabah-1/182; 3/145–146]

Ummu Hani said, ‘On the day of the Conquest of Makkah, I went to the Messenger of Allah (SA). I saw him bathing while Fatimah was screening him with a cloth. I greeted him. He asked, “Who are you?” I said, “Ummu Hani, the daughter of Abu Talib.” He said, “Ummu Hani! Welcome!” After completing his bath, he stood for prayer. Wearing and wrapping himself in a single garment, he offered eight rak‘ahs. Then I said, “O Messenger of Allah! My brother Ali is about to kill a man whom I have given refuge.” He said, “Ummu Hani! We too grant protection to the one whom you have protected.” That was the Chasht prayer. [Sahih Bukhari-3/43; Bab Salat al-Fajr fis-Safar-6/195–196; Kitab al-Maghazi; Bab Manzil an-Nabiyyi Yawm al-Fath; Sahih Muslim (336), Bab Salat al-Musafirin wa Qasriha; Bab Istihbab Salat ad-Duha; Al-Muwatta-1/152; Bab Salat ad-Duha]

Ummu Hani (RA) held tremendous honor and respect for the Noble Messenger (SA). Once, during the period of the Conquest of Makkah, the Messenger (SA) went to her house. When Ummu Hani (RA) offered him a drink, he drank some and extended it toward her. Ummu Hani was fasting a voluntary fast that day. She broke her fast and drank the remainder of the drink from which the Messenger of Allah (SA) had drunk. When the Messenger (SA) asked why she had broken her fast in this manner, she replied, ‘I cannot forgo the opportunity to drink from a cup touched by your lips.’ The Messenger (SA) loved her dearly. Once he said, ‘Ummu Hani, accept a goat. It is a thing of great blessing.’ [Musnad Ahmad-6/343]

Ummu Hani’s husband, Hubayrah, persisted in disbelief and died in that state. After Ummu Hani embraced Islam, the husband and wife separated because of Islam. Thereafter, the Messenger (SA) sent her a marriage proposal. Ummu Hani replied, ‘By Allah! I loved you even in the Age of Ignorance. Now, in the age of Islam, that love has become even deeper. However, I am now a distressed woman. I have many young children. I fear that they may cause you hardship.’ The Messenger (SA) said, ‘Among women who ride mounts, the Quraysh women are the best. They are the most affectionate toward their children and the most attentive to their husbands’ rights.’ [Siratu Ibn Hisham-2/420; Ansab al-Ashraf-1/459]

Another report also states that she said, ‘O Messenger of Allah! You are dearer to me than my ears and eyes. A husband’s rights are a very serious matter. If I devote myself to my husband, I will have to sacrifice many things belonging to me and my children. And if I devote myself to my children, my husband’s rights will be neglected.’ Hearing this, the Messenger (SA) said, ‘Among women who ride upon camels, the Quraysh women are the best. They are the most affectionate toward their young children and the most attentive to their husbands’ rights.’ Thereafter, the Messenger did not pursue the matter further. [Al-‘Iqd al-Farid-6/89; Siyar A‘lam an-Nubala-2/314; Ansab-1/459; A‘lam an-Nisa-4/16]

Once Ummu Hani narrated that ‘Ammar ibn Yasir, his father Yasir, and his brother ‘Abdullah gave. [Musnad Ahmad-6/343]

Ummu Hani narrated that ‘Ammar ibn Yasir, his father Yasir, his brother ‘Abdullah ibn Yasir, and his mother Sumayyah were tortured because they remained in the path of Allah. One day, as the Messenger (SA) passed by them, he said, ‘O family of Yasir! Be patient. Your destination is Paradise.’ Thereafter Yasir died under torture. Sumayyah abused Abu Jahl in harsh terms. When Abu Jahl thrust a spear into her private parts, she too died. When an arrow was shot at ‘Abdullah, he too fell into the jaws of death. [Ansab al-Ashraf-1/160]

Likewise, Ummu Hani (RA) gave a brief description of how she had seen the Messenger of Allah (SA). She said, ‘I have never seen anyone with teeth more beautiful than those of the Messenger of Allah (SA). When I looked at the Messenger’s (SA) abdomen, it reminded me of folded paper. On the day of the Conquest of Makkah, I saw the hair on the Messenger’s (SA) head divided into four locks.’ [The preceding source-1/393] Ummu Hani (RA) also narrated the matter of the claim by the Prophet’s daughter, Fatimah (RA), to her father’s inheritance before Abu Bakr (RA), the first Caliph, after the death of the Noble Messenger (SA). [The preceding source-1/393]

Ummu Hani (RA) narrated forty-six hadiths from the Messenger of Allah (SA), which have been compiled in various hadith collections. [Bukhari-6/195–196: Bab Aman an-Nisa wa Zawjarihinna; Muslim (336), Bab Istihbab Salat ad-Duha] Among those who narrated hadith through her are Ja‘dah, Yahya, Harun, Abu Murrah, Abu Salih, ‘Abdullah ibn ‘Ayyash, ‘Abdullah ibn al-Harith ibn Nawfal, ‘Abdur-Rahman ibn Abi Layla, Sha‘bi, ‘Ata, Qurayb, Mujahid, ‘Urwah ibn az-Zubayr, Muhammad ibn ‘Uqbah, and others. [Siyar A‘lam an-Nubala-2/312; A‘lam an-Nisa-4/16]

The exact year of Ummu Hani’s (RA) death is not known. However, according to the account in Al-Isabah fi Tamyiz as-Sahabah, she was still alive after the death of Ali (RA). [Siyar A‘lam an-Nubala-2/313] Some of her children were named ‘Amr, Hani, Yusuf, and Ja‘dah. All of them were nephews of Ali (RA). Ali (RA) appointed Ja‘dah as the governor of Khurasan. [The preceding source-2/312–313; Sahabiyyat-229]

A special distinction of Ummu Hani (RA) is that the Noble Messenger (SA) asked her for food, ate it, and praised it. One day the Messenger (SA) said to Ummu Hani, ‘Do you have anything to eat?’

Ummu Hani: ‘There is nothing except a few pieces of dry bread. I feel embarrassed to offer them to you.’

The Messenger (SA) said, ‘Bring those.’

Ummu Hani brought them. The Messenger (SA) broke them into pieces and mixed in salt water. Then he said, ‘Is there any condiment?’ Ummu Hani said, ‘O Messenger of Allah! I have nothing except some vinegar.’ The Messenger (SA) told her to bring the vinegar. He mixed it with the pieces of bread and ate. Then he praised Allah and said, ‘Vinegar is an excellent condiment. Ummu Hani! A house in which vinegar is found does not remain poor.’ [As-Sirah al-Halabiyyah-3/42; Nisa min ‘Asr an-Nubuwwah-398]

Halima as-Sa‘diyyah (RA)

In the Age of Ignorance, it was a customary practice among the noble Arabs that when one of them had a child, he would place the child in the care of a wet nurse from another tribe. They believed that this cultivated nobility and purity of language in the child. The nobles of Makkah would send their infants to the desert-dwelling Bedouins. There they would spend their nursing years with Bedouin wet nurses. They selected naturally intelligent and refined wet nurses for their children. In making this selection, they gave importance to the nurses’ excellent morals, strong physical build, pure and eloquent speech, social honor, and status. A woman who possessed these qualities would succeed in the nursing profession.

The nursing mothers would come from the desert to various cities and settlements in search of children to nurse. They would take children from there on the condition of receiving payment and return to the desert. Along with nursing them, they taught the children the games of the Bedouins, the techniques of setting up tents, manners and etiquette, and pure and eloquent speech. He used to mention that he was born among the Quraysh and nursed and raised among Banu Sa‘d. [Siratu Ibn Hisham-1/167] He would tell the Companions, ‘I am the purest and most eloquent speaker among you, because I am from Quraysh and was nursed and raised among Banu Sa‘d.’ Once Abu Bakr as-Siddiq (RA) said, ‘O Messenger of Allah! I have never seen anyone purer and more eloquent in speech than you.’ He said, ‘What could prevent me from being so? I am from Quraysh and was nursed among Banu Sa‘d.’ [Ibn Kathir, As-Sirah an-Nabawiyyah-1/115; As-Sirah al-Halabiyyah-1/146]

The Halima as-Sa‘diyyah (RA) under discussion was the fortunate wet nurse, or foster mother, of the Messenger of Allah (SA) from the Banu Sa‘d tribe. Introducing her, the poet Shaykh Yusuf an-Nabhani (RH) said: [Quoted in Nisa min ‘Asr an-Nubuwwah, from an-Nabhani’s book Hujjatullahi ‘alal-‘Alamin, p. 11] (Arabic********)

‘The one who nursed him was Halima, the possessor of complete good fortune, from a tribe distinguished by luminous marks among the respected tribes.

She had insufficient food; thereafter, she became the most prosperous among the townspeople.

She is one blessed with good fortune—one who, by virtue of her fortune, became a woman of good fortune.’ [Siratu Ibn Hisham-1/160]

This fortunate woman was Halima bint ‘Abdullah ibn al-Harith as-Sa‘diyyah (RA), the wet nurse and foster mother of the Messenger of Allah (SA). Her husband’s name was al-Harith ibn ‘Abd al-‘Uzza ibn Rifa‘ah as-Sa‘di. Her children were ‘Abdullah, Unaysah, and Khuzaymah, or according to another view, Hudhafah. The last-mentioned was also known as ash-Shayma. All of them were al-Harith’s biological children and the foster brothers and sister of the Messenger of Allah (SA). The Messenger of Allah (SA) and ‘Abdullah were nursed together. It may be mentioned that al-Harith was also known by the nicknames Juwayb and Abu Kabshah. [The preceding source; Ansab al-Ashraf-1/90–91]

Halima was the wet nurse and foster mother of the Messenger of Allah’s (SA) paternal cousin, Abu Sufyan ibn al-Harith ibn ‘Abd al-Muttalib. A woman from the Banu Sa‘d tribe was the wet nurse and foster mother of the Messenger’s (SA) paternal uncle, Hamzah ibn ‘Abd al-Muttalib. When the Messenger of Allah (SA) was with Halima, one day Hamzah’s (RA) foster mother nursed him from her breast. On the other hand, before the Messenger of Allah (SA) went to Halima, he had been nursed for some days by Abu Lahab’s slave woman, Thuwaybah. Thuwaybah had also nursed Hamzah for some time. Thus Hamzah was the Messenger of Allah’s (SA) foster brother through both Banu Sa‘d and Thuwaybah. [Rij al-Mubashshirun bil-Jannah-1/7, 2/189; Nisa min ‘Asr an-Nubuwwah, p. 11; Siratu Ibn Hisham-1/161; note no. 6]

Halima nursed the Messenger of Allah (SA). For this reason, she became the most renowned wet nurse in Arabia. She related how she came to take the Messenger of Allah (SA) as an infant to nurse. She said: ‘It was a year of drought and famine. Along with ten other women from Banu Sa‘d, I set out riding a weak white female donkey in search of nursing infants. We also had an old female camel with us. By Allah, not a drop of milk came from its udder. Because our children were crying from hunger, we could not sleep at night at all. Neither the milk from my breast nor that of our she-camel was enough to fill the stomach of my infant son, ‘Abdullah. Yet we hoped for rain and prosperity. At last we reached Makkah. The infant Messenger of Allah (SA) was presented to each of us. When we heard that he was an orphan, none of us was interested in taking him, because we hoped to receive something good from the child’s parents. We would say, “The child is an orphan. What much can his mother and grandfather give?” For this reason we disliked taking him. Meanwhile, everyone in the group except me had found a nursing infant. When we decided to return to our tribe, I said to my husband, “By Allah! The others will return with nursing infants while I return empty-handed; I do not like that at all. I will go to this Hashimi orphan and take him with me.” He said, “Yes, do so. Perhaps Allah has placed blessing and prosperity for us in him.” Then I went to his house and brought him with me.’ [Ansab al-Ashraf-1/93–94]

Another report states that Halima said: ‘When I arrived, ‘Abd al-Muttalib welcomed me and asked, “Who are you?” I replied, “A woman from Banu Sa‘d.” He said, “What is your name?” I replied, “Halima.”’

‘Abd al-Muttalib smiled slightly and said, ‘Well done! Well done! Good fortune and intelligence—two qualities through which a person seems to possess the goodness of all ages and everlasting honor.’ He was alluding to the words sa‘d and hilm in the names ‘Abd al-Muttalib and Halima. He took Halima to the house of Aminah, the Prophet’s (SA) mother. It was from her that Halima received the infant Muhammad. [The preceding source; Ibn Kathir, As-Sirah-1/112–113; adh-Dhahabi, Tarikh al-Islam-1/45–46] From the very beginning, Halima understood in various ways that her fortune was auspicious. For example, some reports state that when Halima reached the Prophet (SA) with ‘Abd al-Muttalib, ‘Abd al-Muttalib heard the following verses recited by an unseen voice: [Nisa min ‘Asr an-Nubuwwah, p. 12] (Arabic*******************)

‘Indeed, Muhammad, the son of Aminah, is utterly trustworthy, the best of creation, and the finest among them.

No one besides Halima will nurse him. How trustworthy he is for the righteous!

He is free from obscene faults and blemishes, and purified from every sin and impurity.

Do not entrust him to anyone except her. This command and decree has come from the Most Powerful Being.’

As soon as Halima accepted the Prophet (SA), blessings and prosperity descended upon her and her husband. The moment Halima took the infant Muhammad (SA) into her arms and held him to her breast, her dry breast filled with milk. He drank his fill. Then Halima offered her own infant son, ‘Abdullah, the breast, and he too drank his fill. Then both infants fell asleep.

Halima and her husband were both suffering from hunger and thirst, since their she-camel’s udder was dry. Where could they find food or milk? But suddenly their condition changed. Halima herself said about this: ‘My husband went to our she-camel and found that her udder was full of milk. He milked her, and we both drank our fill. We spent that night in the greatest happiness. In the morning my husband said to me, “By Allah, Halima! Know that you have taken in a blessed child.”’

I said, ‘By Allah, I hope so.’ Then we set out to return to our settlement. I mounted my female donkey with the infant Muhammad (SA). How astonishing! It began moving so swiftly that none of the other donkeys in our group could keep up with it. At one point my female companions said to me, ‘Daughter of Juwayb, tell us—is this the same donkey on which you rode when you left?’ I said, ‘Certainly, this is the same donkey.’ They said, ‘By Allah, then something else has happened.’ [Siratu Ibn Hisham-1/164; Usud al-Ghabah-5/427; Al-Bidayah wan-Nihayah-3/255]

The caravan reached the settlement of Banu Sa’d. That year, signs of want and poverty prevailed everywhere there. Halimah began to witness the blessings and goodness brought by this orphan child. Blessing and prosperity began to enter everything they had. Her goats and sheep would graze with the goats and sheep of others in the dry pastureland. When they returned, her animals’ udders were full of milk, whereas the others returned just as they had gone. So the people of her tribe would say to their shepherds, “What is wrong with you? Why can you not graze your animals where the daughter of Abu Dhu’ayb grazes hers?” Yet even after doing so, they saw no benefit.

In this way, two years passed for Halimah. Every day, she witnessed blessings and prosperity from Allah. During this period, the Prophet’s nursing period came to an end.

The Prophet grew in a manner rarely seen in other children. Halimah felt that it was now appropriate to take him to his mother in Makkah. Naturally, having witnessed such goodness and blessing in the child during those two years, she wished to keep him with her for some more time. Nevertheless, she took him to Makkah.

His mother, Aminah, was overjoyed to have her beloved son back, especially when she saw that he had grown as though he were a four-year-old child, even though he was not yet two. Halimah pleaded with Mother Aminah to let her keep the child in the settlement for a few more days. His mother agreed. Delighted, Halimah returned to the settlement with the child. The child too was very happy to return to the rural surroundings. Thus, for the second time, the Prophet returned to Banu Sa’d. It was here that the astonishing incident of the splitting of his chest occurred, when he was four or five years old.

Imam Muslim narrated through his own chain of transmission from Anas ibn Malik. One day, while the Messenger of Allah was playing with other children, Jibril came to him. He then seized him, laid him on his back on the ground, and split open his chest. Next, he removed his heart and separated a blood clot from it, saying, “This is Satan’s share within you.” He then washed it with Zamzam water in a golden basin and replaced it. Seeing this, his playmates ran to his wet nurse, Halimah, and said, “Muhammad has been killed.” Everyone rushed there and found him pale. [Sahih Muslim 1/101; Ibn Kathir, al-Sirah 1/13; al-Sirah al-Halabiyyah 1/150; al-Bayhaqi, Dala’il al-Nubuwwah 1/135]

After this incident, Halimah became frightened. She returned the Prophet to his mother.

Ibn Ishaq says that some scholars told me that the reason Halimah returned the child Muhammad to his mother was that, when she took Muhammad back after he had been weaned, some Christians from Abyssinia saw him, asked about his identity, and examined him closely. Then they wanted to take him to their country, to their king. They said, “This child will accomplish something great in the future. We can see the signs of that in him.” Halimah feared that they might steal him, so she returned him to his mother. [Sirat Ibn Hisham 1/167] He was raised under his mother’s care until he was six years old. Then his mother died.

It is reported that, when Halimah was bringing the child Muhammad to his mother for the last time, she lost him after reaching the elevated outskirts of Makkah. Later, Waraqah ibn Nawfal and another man from the Quraysh found him. They brought him to Abd al-Muttalib and said, “Here is your son. We saw him wandering around the elevated outskirts of Makkah. When we asked his identity, he said, ‘I am Muhammad ibn Abdullah ibn Abd al-Muttalib.’ So we brought him to you.” [Ibn Kathir, al-Sirah 1/15] Abd al-Muttalib then carried him on his shoulders and circumambulated the Ka’bah while reciting a poem. One verse of the poem is as follows: [Sirat Ibn Hisham 1/167] (Arabic*****)

“I seek for him the protection of the Creator of mankind, Allah, from every one who walks with the aid of shinbones and feet.”

After returning the Prophet to his mother, Halimah went back to her settlement. Many years passed. Meanwhile, the Prophet grew into a young man and married, but he never forgot Mother Halimah. He would often tell his wife Khadijah about her affection and care and how she had raised him. Khadijah too wished to meet Halimah. Once, during a year of hardship, Halimah came. The Messenger kept her in his home with honor and treated her generously. Halimah spoke of the lack of rain, the deaths of livestock, and the severe hardship. The Messenger spoke with Khadijah about helping her. Khadijah respectfully gave her forty goats and a camel for carrying water and traveling from place to place. On that occasion, Halimah returned with many gifts for her family. [Ansab al-Ashraf 1/95; Nisa’ Mubashsharat bil-Jannah 1/32]

When Allah Most High chose Muhammad as a Prophet and Messenger for humanity and commanded him to call people toward Allah, Halimah accepted Islam. [al-Sirah al-Halabiyyah 1/32] She, her husband, and her children—Abdullah, al-Shayma’ and Unaysah—all embraced Islam. The author of al-Sirah al-Halabiyyah says, “Most scholars have no doubt regarding her acceptance of Islam.” Ibn Hibban narrated an authentic hadith that proves her acceptance of Islam. Hafiz Mughultay wrote a book about Halimah’s acceptance of Islam entitled al-Tuhfat al-Jasimah fi Islami Halimah. [Nisa’ min Asr al-Nubuwwah, p. 15]

The Prophet was a tender-hearted and compassionate man. He loved and sent gifts not only to those around him, but to everyone, near and far. His foster mother, Halimah, could not be excluded from this. Throughout his life, the Prophet remembered Halimah’s affection and care. Mother Halimah held a deep place in the Prophet’s heart. Thus, even when he was over forty, he was heard calling her “Mother, Mother”; he was seen removing his own cloak and spreading it out for her to sit on. Not only that, he would listen attentively to her accounts of her well-being, troubles, needs, and complaints. He was also seen speaking to her cheerfully and smilingly, like a devoted son speaking to his mother. [al-Isabah 4/274]

Qadi Iyad, while describing Halimah’s and her relatives’ standing with the Messenger of Allah in his book al-Shifa, mentioned that Abu al-Tufayl said: “In my youth, I saw the Prophet distributing meat one day at a place called Ji’rana [Ji’rana lies on the road between Ta’if and Makkah, though not near Makkah. (Tahdhib al-Asma’ wa al-Lughat 3/59)]. At that time, a Bedouin woman came and went right up to the Prophet. He spread out his cloak for her and let her sit. She sat down. I asked the people, ‘Who is this woman?’ They said, ‘She is the Messenger of Allah’s mother; she nursed him.’” [A’lam al-Nisa’ 1/290]

Umar ibn al-Sa’ib narrated: One day, the Messenger of Allah was sitting when his foster father came. He spread out one side of a piece of cloth and sat on it. A little later, the Messenger of Allah’s foster brother, Abdullah ibn al-Harith, came. The Messenger stood up and seated him in front of himself. [Tabaqat 1/114; al-Isti’ab 4/262; al-Shifa 1/260; Usud al-Ghabah 5/428]

Al-Baladhuri narrated: The Messenger’s foster sister, al-Shayma’, was carried by her mother Halimah, and she would hold him in her lap and play with him. This al-Shayma’ was captured by the Muslim army during the Battle of Hunayn. She was treated harshly, so she said, “O people! Know that I am your Prophet’s sister.” When she was brought to the Messenger of Allah, she said, “I am your sister. I used to carry you with my mother, and you would bite me.” The Messenger recognized her, spread out his cloak for her, and let her sit on it. He freed her, giving her many gifts, including a male and a female slave. [Ansab al-Ashraf 1/93]

Regarding the death of Halimah, Shaykh Ahmad Zayni Dahlān said that she embraced Islam, migrated, died in Madinah, and was buried in the Baqi cemetery. Her grave is well known there. [Nisa’ min Asr al-Nubuwwah, p. 17] However, a report by al-Baladhuri suggests that she did not migrate to Madinah and died before the conquest of Makkah. The report is as follows: On the day of the conquest of Makkah, while the Messenger of Allah was staying in the valley of Abtah, Halimah’s sister came to him with her husband’s sister. She presented the Messenger with a bowl of cheese and a bowl of clarified butter. The Messenger asked her about Halimah. She informed him of Halimah’s death. The Messenger’s eyes then filled with tears. He asked about their condition, and they told him of their poverty and hardship. The Messenger ordered that she be given clothing, a beast for carrying burdens, and two hundred dirhams. As she departed, she said to the Prophet, “You are an excellent guardian, both when young and when grown.” [Ansab al-Ashraf, p. 91; Dala’il al-Nubuwwah 1/133] She narrated hadiths from the Messenger of Allah, and Abdullah ibn Ja’far narrated from her. [al-Isti’ab 4/262]

al-Shayma’ bint al-Harith al-Sa’diyyah

Al-Shayma’s real name was Hudhafah, though it is also said to have been Jadhdhamah. Her bynames were al-Shayma’ and al-Shamma’. She was a Bedouin woman of Banu Sa’d and was known in her tribe only by her byname. [al-Bayhaqi, Dala’il al-Nubuwwah 1/132] She was probably given this name because she had an unusually large number of moles on her body. [Nisa’ min Asr al-Nubuwwah, 337, note 2; al-Isabah 4/335] It should be noted that among the female Companions there was no one else named al-Shayma’. Her father was al-Harith ibn Abd al-Uzza ibn Rifa’ah al-Sa’di, and her mother was the Prophet’s foster mother, Halimah al-Sa’diyyah. Her principal distinction was that she was the Prophet’s foster sister. It should be noted that Halimah’s children—Abdullah, Unaysah, and al-Shayma’—were the Messenger of Allah’s foster siblings. Al-Shayma’ greatly assisted her mother Halimah in caring for the child Muhammad.

After Halimah had nursed and raised the child Muhammad for two years, she returned with her foster son Muhammad to her tribe, with his mother’s consent. By then he had learned to walk and to play with his foster siblings. Like all other Bedouin boys and girls, Halimah’s children grazed goats and sheep in the pastures around their settlement. They would sometimes take their foster brother, the child Muhammad, with them. At that time, al-Shayma’ looked after him. When the journey was long or the sun was hot, she would carry him in her arms. Sometimes she would put him down. At other times, she would sit with him in the shade, lift him with both hands, and sing the following two lines melodiously: [ibid., 4/336; Ahmad Zayni Dahlān, al-Sirah al-Nabawiyyah 4/366] (Arabic****)

“O our Lord! Keep Muhammad alive for us

so that we may see him as a young man.

Then may we see him as an honored leader before whom every enemy who bears him hatred will bow his head.

O Allah! Grant him everlasting honor and dignity.”

In some reports, the first verse appears as follows: [Nisa’ min Asr al-Nubuwwah 338] (Arabic****)

“O our Lord! Keep my brother Muhammad alive for me.”

How wonderful a supplication it was, every word of which was fulfilled. Those supplications were accepted in the court of Allah Most High.

All the members of al-Shayma’s family, young and old, witnessed the goodness and blessing present in the child Muhammad. Thus, everyone developed intense affection and love for him. Whenever Mother Halimah wanted to take him somewhere, she would repeatedly warn her not to let Muhammad disappear from view. Even this did not reassure her. During her work, she would run over from time to time to see where Muhammad was and what he was doing.

One day, exhausted by the intense midday heat, Mother Halimah was resting. Soon afterward, she realized that neither al-Shayma’ nor Muhammad was nearby. Where had they gone in this scorching sun? She became worried and went out to look for them. She saw al-Shayma’, not far from the house, holding Muhammad in her arms and rocking him while singing this song: (Arabic*****)

“This is my brother; my mother did not give birth to him. He is not of my father’s or paternal uncle’s lineage. O Allah! Grant him prosperity.”

Mother Halimah said reproachfully, “Al-Shayma’, are you playing with him in this sunlight?” Al-Shayma’ replied, “Mother, the sun has not touched my brother. I see a cloud casting shade over his head. When he stands, the cloud stands; when he walks, the cloud moves too. This is how we came here.” Gazing at the boy’s face in amazement, she asked:

“Is this true?” Al-Shayma’ replied, “By Allah, it is true. By Allah, it is true.” [al-Sirah al-Halabiyyah 1/167–168]

The Noble Messenger spent the first five years of his life with Mother Halimah in the settlement of Banu Sa’d. Along with growing up amid the pure light and air of the desert, he mastered their flawless Arabic language and eloquent manner of expression. He openly acknowledged this later in life. He used to say: (Arabic*****)

“I am the purest and most eloquent speaker among all of you, because I am from the Quraysh and was raised on milk among Banu Sa’d.” He never forgot the memories of these first five years of his life. Throughout his life, he remembered the care, affection, and love of Mother Halimah, his sister al-Shayma’, and the other members of their family.

Time passed, and that small child Muhammad grew up. In time, he received prophethood, migrated to Madinah, and became involved in wars and conflicts with his opponents. When the Muslim army prevailed in the Battle of Hawazin, al-Shayma’ was captured along with many other men and women of Banu Sa’d. At the time of her capture, she said to the Muslim fighters, “By Allah, you will learn that I am your leader’s foster sister.” But they did not believe her and brought her before the Messenger of Allah. Al-Shayma’ said, “O Messenger of Allah! I am your foster sister.” The Messenger asked, “Can you present any proof or sign supporting your claim?” She replied, “One day I carried you on my back. You bit me, and this is the mark.” [Ibn Hazm, Jamharat Ansab al-Arab 1/265] The Messenger recognized the mark. He spread out a cloak, seated her on it, and asked about her well-being. Then he said, “If you wish, you may remain with me, where you will receive care and honor. Or, if you wish, you may return to your tribe.” Al-Shayma’ said, “I wish to return to my tribe.” She then embraced Islam and declared her belief in the Messenger of Allah’s message. The Messenger sent her back to her tribe with a male slave named Makhul [Their descendants continue to exist. (al-Bidayah wa al-Nihayah 4/363; al-Isabah 3/435; Ansab al-Ashraf 1/93)], a female slave, and many goats, sheep, and camels as gifts. [Usud al-Ghabah 5/489; al-Bidayah wa al-Nihayah 3/363; Tarikh al-Tabari 2/171; Ansab al-Ashraf 1/93; A’lam al-Nisa’ 2/317; al-A’lam 3/184] Ibn al-Kalbi says that al-Shayma’ came to the Messenger of Allah with a delegation and, as proof of her identity, showed the marks of the Messenger’s teeth on her body from her childhood. [Ansab al-Ashraf 1/93]

The great Prophet of humanity showed generosity not only toward his foster sister al-Shayma’; rather, his forgiveness and generosity extended over all of Banu Sa’d. It should be noted that Banu Sa’d was a branch of the large Hawazin tribe. In the eighth year after the Hijrah, when the Hawazin tribe was defeated in the Battle of Hunayn, their wealth came into Muslim hands as war booty, and their women and children were taken captive. At that time, a delegation from the Hawazin tribe came to the Messenger of Allah and declared their allegiance and acceptance of Islam. The Messenger’s foster uncle was also part of this delegation. They asked for forgiveness, requested the release of the captives, and sought the return of their confiscated wealth. The spokesman of the delegation, Zuhayr ibn Surad, stood and delivered a speech. Part of it follows: (Arabic****)

“O Messenger of Allah! Among these captives are your aunts, paternal aunts, maternal aunts, and those who cared for you and carried you in their arms and on their backs. We raised you in our arms and nursed you at our breasts. I saw you as a nursing infant; I never saw a better nursing infant than you. I saw you as a weaned child; I never saw anyone better than you as a weaned child. Then I saw you as a young man; I never saw a better young man than you. Goodness and blessing reached their perfection in you. Despite everything, we are your root, your foundation, and your tribe. So show us mercy and favor; may Allah show favor to you.” Then he recited the following lines: (Arabic*****)

“O Messenger of Allah! Show us mercy and favor. You are one from whom we hope and whose favor we await.

Show favor to those women whose milk you drank, when their pure and clear milk filled your mouth.

Forgive those mothers whose milk you drank. Surely, forgiveness is a quality that encompasses all creation.”

After hearing this captivating account and sweet poetry, the Noble Messenger said, “Whatever belongs to me and to Banu Abd al-Muttalib is all for you.”

The Quraysh exclaimed, “Whatever we have is all for Allah and His Messenger.”

Ibn Kathir says that thereafter the Messenger honorably freed all the members of the foster father’s tribe. [al-Bidayah wa al-Nihayah 4/363–364; Tarikh al-Tabari 2/173; Uyun al-Athar 2/223; al-Sirah al-Halabiyyah 1/170]

Nothing further is known about the life of al-Shayma’. It has remained entirely unknown when and where she died. Al-Zirikli said that she died after 8 AH/630 CE. [al-A’lam 3/184]

Asma’ bint Abi Bakr

The intimate companion of the Noble Messenger during his lifetime and, after his death, his first caliph, Abu Bakr al-Siddiq, was Asma’s father. Her mother was Qutaylah bint Abd al-Uzza. This Abd al-Uzza was a renowned and respected leader of the Quraysh. Abu Bakr’s honored father, Abu Quhafah, also known as Abu Atiq, was her grandfather. Abdullah ibn Abi Bakr was her full brother, and the Mother of the Believers, A’ishah, was her half-sister. Zubayr ibn al-Awwam, the Messenger of Allah’s hawari, or special supporter, was her husband, and Abdullah ibn al-Zubayr, martyred on the path of truth and justice, was her son. She was born in Makkah twenty-seven years before the Hijrah. At that time, her father, Abu Bakr al-Siddiq, was a little over twenty years old. [Tabaqat Ibn Sa’d 8/449; Usud al-Ghabah 5/372; Siyar A’lam al-Nubala’ 2/297] This is a brief introduction to Asma’ bint Abi Bakr. She had further distinctions. Her husband, al-Zubayr ibn al-Awwam, was one of the ten promised Paradise during their lifetimes, while her mother-in-law was the Messenger of Allah’s paternal aunt, Safiyyah bint Abd al-Muttalib. It should be noted that she was Abu Bakr al-Siddiq’s eldest child and was a little more than ten years older than A’ishah. [Siyar A’lam al-Nubala’ 2/288] This female Companion possessed high honor and dignity both through lineage and through Islam. By lineage, she belonged to the Taym branch of the Quraysh of Makkah. Moreover, her father, grandfather, sister, mother-in-law, and son were all distinguished Companions of the Messenger of Allah. What greater honor, dignity, and glory could there be for a Muslim?

After the Noble Messenger began calling people to Islam and conveying its message in Makkah, the polytheist opposition there began persecuting and abusing him. The intensity of this increased day by day. At one point, they decided to kill the Messenger. He then decided to leave Makkah. Among those who had accepted Islam in Makkah by that time was Abu Bakr. He was a very trusted and close companion of the Messenger of Allah. One night, secretly and without anyone’s knowledge, the Messenger left Makkah with Abu Bakr and took refuge in a cave on Mount Thawr on the outskirts of Makkah. For this reason, Abu Bakr was called Rafiq al-Ghar, or the Companion of the Cave. The polytheists of Makkah searched for them and reached the mouth of this cave in the mountain, but Allah protected His beloved Prophet through a special means. At that time, Asma was among those who secretly maintained contact with them and helped them. Every night, alone in the darkness, she took food from home to the cave, fed them, and returned.

Asma’s brother Abdullah, who had not yet accepted Islam, spent the day moving about in various parts of Makkah, learning of the polytheists’ plans and intentions, and brought the information to the Messenger of Allah under cover of night. Abu Bakr al-Siddiq’s trusted shepherd was named Amir. He grazed goats around Mount Thawr, then took the flock to the mouth of the cave and milked them for the two men. By taking the flock there, he erased the footprints left by Asma and Abdullah as they came and went. Thus the polytheists were unable to find them in any way.

When the polytheists of Makkah failed to find any trace of them despite their utmost efforts, they announced that anyone who located them would receive a reward of one hundred camels. On the third night, when Asma brought them food, the Messenger said, “Go back and tell Ali to come to this cave tomorrow night with three camels and a guide.” In accordance with the instruction, Ali arrived with three camels and a guide. Asma also arrived with provisions for two or three days. The Messenger instructed them to prepare for the journey quickly. The bundles of provisions and the mouths of the water-skins had to be tied. In the rush, no rope could be found at hand. Asma then removed her nitāq, or waist-band, and tore it into two pieces. She used one to tie the provisions and the other to tie the mouth of the water-skin. Seeing this, the Messenger uttered: (Arabic*****)

“May Allah grant you two waist-bands in Paradise in exchange for this one waist-band.”

Thus she received the title Dhat an-Nitaqayn (the possessor of two waistbands).[Tabaqat-8/450; al-Isti’ab-4/229; Usud al-Ghabah-5/372 (6698); al-Bayhaqi, Dala’il an-Nubuwwah-2/472; Tahdhib al-Asma’ wal-Lughat-2/597] Allah accepted this title, uttered by the blessed lips of the Messenger of Allah (peace be upon him). Therefore, even today, nearly fifteen hundred years later, she remains famous throughout the world by this title.

There are several other views regarding why Asma received the title Dhat an-Nitaqayn. Some say that she tied one waistband over another, and thus received this title. Others say that she had two nitaqs, or waistbands. She tied one around her waist, while with the other she tied up the provisions needed by the Messenger of Allah (peace be upon him) and carried them to the cave. Thus, she received this title. It should be noted that wearing a waistband was a common practice among Arab women.[Nisa min ‘Asr an-Nubuwwah-238, note 1]

Ibn Hajar says that she tore her waistband into two pieces. With one she tied the provisions of the Messenger of Allah (peace be upon him) and Abu Bakr (may Allah be pleased with him), while she used the other as her own waistband. From that point onward she came to be called Dhat an-Nitaq, or Dhat an-Nitaqayn—that is, the possessor of one waistband or two waistbands.[Banat as-Sahabah-50]

There is disagreement in the reports as to whether this incident involving the nitaq occurred in the cave of Mount Thawr or at Abu Bakr’s house when the Messenger (peace be upon him) and Abu Bakr (may Allah be pleased with him) left Makkah. One report in Imam al-Bukhari’s and Ibn Ishaq’s works of sirah indicates that it occurred when they left Abu Bakr’s house in Makkah under cover of night.

It is reported that when Allah permitted the Muslims of Makkah to migrate from Makkah to Madinah, the persecuted Muslims of Makkah began leaving for Madinah in groups. When the polytheists began obstructing them, the Muslims started leaving Makkah secretly, individually or in small groups. Everyone understood the immense virtue of migration and seemed to enter into a mutual competition to attain that good fortune. One day Abu Bakr (may Allah be pleased with him) went to the beloved Prophet (peace be upon him) and requested permission to migrate. The Prophet (peace be upon him) said: (Arabic text) “Do not be hasty; Allah will provide you with a companion.” Abu Bakr understood that the companion on his journey would be the Prophet himself (peace be upon him). Abu Bakr’s heart and soul overflowed with joy. What greater happiness could there be than to accompany the Messenger of Allah (peace be upon him) on his journey to Madinah, the abode of migration?

After hearing this allusive statement of the Messenger of Allah (peace be upon him), Abu Bakr (may Allah be pleased with him) told his two daughters, Asma and Aishah (may Allah be pleased with them). They too became immensely happy upon learning that their father would be the companion of Allah’s Messenger (peace be upon him) on his migration. From then on, they spent their time awaiting that auspicious moment.

Then one day Allah granted His Prophet permission to migrate to Madinah. At exactly noon, the Prophet (peace be upon him) came to Abu Bakr (may Allah be pleased with him), eluding the eyes of all the Quraysh polytheists’ guards. Asma (may Allah be pleased with her) was the first to see him from inside the house. She ran to her father and said, “Father! The Messenger of Allah (peace be upon him) is coming toward our house with his head and face covered. He never comes at such a time.” Abu Bakr said, “May my parents be sacrificed for him! By Allah, he could not have come at this time except for some matter of great importance.”

Abu Bakr hurried to welcome the Prophet (peace be upon him). He requested permission to enter the house. When Abu Bakr granted permission, he entered. He said to Abu Bakr, “Ask those around you to leave for a while.” Asma and Aishah were there. Abu Bakr said, “O Messenger of Allah! These are my two daughters.”

The Prophet (peace be upon him) said, “I have been given permission to leave—to migrate.” Abu Bakr (may Allah be pleased with him) wept with overwhelming joy. He said, “O Messenger of Allah! Will I have the honor of being your companion?” He replied, “Yes.” Aishah (may Allah be pleased with her) said, “By Allah, before that day I had never imagined that anyone could weep from such overwhelming happiness. That day I saw Abu Bakr weeping.[Musnad Ahmad-6/348; Sahih al-Bukhari, Hadith no. 3905; Tabaqat-8/25]

Aishah (may Allah be pleased with her) further related about the incident of Dhat an-Nitaq: “We two sisters were preparing the provisions they needed. We put their necessary items into a leather bag. Then Asma cut her waistband and tied the mouth of the bag with it. From that she earned the title Dhat an-Nitaq.[Sahih al-Bukhari, Hadith no. 3905]

This report above indicates that the incident in which Asma (may Allah be pleased with her) tore her nitaq into two and received the title Dhat an-Nitaqayn occurred at Abu Bakr’s house, when the Messenger (peace be upon him) and Abu Bakr (may Allah be pleased with him) set out toward Mount Thawr.

Asma’s son, Abdullah ibn az-Zubayr (may Allah be pleased with him), later became involved in a conflict with the Umayyad caliphs and entered into battle. At that time, the people of Syria taunted him as the son of Dhat an-Nitaqayn. When this reached Asma’s ears, she said to her son, “They taunt you?” He replied, “Yes.” Asma (may Allah be pleased with her) said, “By Allah, what they say is true.” Later, when Hajjaj ibn Yusuf came to meet Asma, she said to him, “How do you attempt to insult Abdullah by calling him the son of Dhat an-Nitaqayn? Yes, I had only one nitaq, which women must have. And with another nitaq I tied the provisions of the Messenger of Allah (peace be upon him).[A’lam an-Nisa’-1/47]

Marriage and Acceptance of Islam

Asma (may Allah be pleased with her) was the eldest child of Abu Bakr (may Allah be pleased with him). At the beginning of the Islamic call in Makkah, Abu Bakr was the first among men to accept Islam. It is natural that he would have presented Islam to the members of his family, and that they too accepted the call. Thus, it may be assumed that Asma was the first among the children of the Companions to accept Islam. Since she was born twenty-seven years before the Migration, she would then have been in the middle of her second decade—only a young girl. Imam Nawawi (may Allah have mercy on him) says:[Tahdhib al-Asma’ wal-Lughat-2/597; Banat as-Sahabah-40] (Arabic text)

“Asma (may Allah be pleased with her) accepted Islam after seventeen people, long ago.” Ibn Abd al-Barr (may Allah have mercy on him) says:[Al-Isti’ab-12/196]

“(Arabic text)—Her acceptance of Islam occurred long ago in Makkah.” Ibn Asakir mentions that Asma (may Allah be pleased with her) was ten years older than Aishah (may Allah be pleased with her). Then, while discussing the Islam of the Muhajir women, he said:[Tarikh Madinat Dimashq, (Biographies of Women) 10]

(Arabic text)

“Then some people from the Arab tribes accepted Islam. One of them was Asma bint Abi Bakr (may Allah be pleased with her). She was then young. The order of the women who were among the first to accept Islam was as follows: Khadijah, Umm Ayman al-Habashiyyah, Umm al-Fadl, the wife of Abbas, and Fatimah bint Khattab, the sister of Umar (may Allah be pleased with him).[Banat as-Sahabah-41]

At a time when the call to Islam was rapidly spreading in Makkah, the oppression and persecution of the polytheist Quraysh were intensifying, and the persecuted Muslims were migrating from Makkah one after another at the direction of the Messenger of Allah (peace be upon him), Zubayr ibn al-Awwam (may Allah be pleased with him), the cousin of the noble Messenger of Allah (peace be upon him), sent a marriage proposal to Asma (may Allah be pleased with her).

Zubayr was among the young men who responded to Abu Bakr’s call and accepted Islam in its early period. After accepting Islam, he devoted himself to the service of Islam like the other early Muslims and cheerfully endured the various persecutions inflicted by the opposing polytheists. Thus he became known as the close companion and cavalryman of the Messenger of Allah (peace be upon him).

Zubayr (may Allah be pleased with him) was a courageous young man. He gave precedence to the religion over the world and to the life of the Hereafter over worldly life. Yet when he sent a proposal to establish a marital relationship with a wealthy, noble family like Abu Bakr’s, he possessed nothing besides a single horse. Abu Bakr’s family accepted the proposal, and the marriage of Asma and Zubayr was completed.

Asma’s Ingenuity and Resourcefulness

When Abu Bakr as-Siddiq (may Allah be pleased with him) accepted Islam, he had nearly one hundred thousand dirhams in his possession. After accepting Islam, he placed all his wealth in the hands of the Messenger of Allah (peace be upon him) for propagating Islam and assisting new Muslims. Consequently, at the time of the Migration, he set out with all the money he had—one thousand five hundred, or according to another view five or six thousand—leaving his children and family in Allah’s care. After seeing off the Messenger (peace be upon him) and Abu Bakr (may Allah be pleased with him) from Mount Thawr, Asma (may Allah be pleased with her) returned home. Abu Bakr’s father, Abu Quhafah, Asma’s grandfather, who had not yet accepted Islam, had become very weak under the weight of age and had lost his eyesight. In the morning, hearing from people that his son had disappeared, he came to his son’s house and said sorrowfully, “Alas! Abu Bakr himself has gone and taken all the wealth with him, leaving his sons and daughters in danger.” Asma (may Allah be pleased with her) immediately said, “No, Grandfather, he has left a great deal of wealth for us.”

Saying this, Asma (may Allah be pleased with her), to console the old man, filled a bag with stones, tied its opening, and placed it where Abu Bakr (may Allah be pleased with him) used to keep his savings. Then she covered it with a piece of cloth. She took her grandfather by the hand to the place where the wealth was kept, placed one of his hands on the bag filled with stones, and moved it around. Thinking that a considerable amount of money was stored there, the old man was reassured. Asma (may Allah be pleased with her) said, “I did this only to console him. By Allah, he had left nothing for us.”[Al-Fath ar-Rabbani (Sharh al-Musnad)-20/282; Sirat Ibn Hisham-1/448; Nihayat al-Abir-16/332]

The Slap of Abu Jahl, the Pharaoh of the Ummah

When word spread through the streets of Makkah in the morning that Muhammad (peace be upon him) and Abu Bakr (may Allah be pleased with him) had left Makkah under cover of night, the polytheists seemed to lose their minds. Abu Jahl, the Pharaoh of this Ummah, and the other polytheist leaders of Makkah began searching every house of Banu Hashim and its branches, located across Makkah’s highlands and lowlands. A group of Quraysh, led by the accursed criminal Abu Jahl, surrounded Abu Bakr’s house. Abu Jahl, the group’s leader, stepped forward and knocked on the door. Only Asma, her sister Aishah, and Aishah’s mother, Umm Ruman (may Allah be pleased with her), were in the house. Asma (may Allah be pleased with her) said, “I opened the door and went out to them. They said, ‘Daughter of Abu Bakr, where is your father?’”

I said, “By Allah, I do not know where my father is.” Abu Jahl immediately raised one of his hands. He was a vile and wicked man. He struck me forcefully on the cheek, causing my earring to fly off.[Tarikh Madinat Dimashq (Biographies of Women), p. 3]

This incident gives some indication of how vile and sinful Abu Jahl was. There was no man in the house where this occurred. Asma (may Allah be pleased with her) was pregnant, and her noble husband, Zubayr ibn al-Awwam (may Allah be pleased with him), was absent. He had migrated to Madinah before this incident.[Banat as-Sahabah-53] This Zubayr (may Allah be pleased with him) was one of the greatest heroic cavalry warriors in Arabia at that time. In his presence, no wretch from Makkah would have dared even to raise his eyes toward his wife, let alone raise a hand against her.

The Migration and the First Child of the Muhajirun

After the noble Prophet (peace be upon him) and Abu Bakr as-Siddiq (may Allah be pleased with him) reached Madinah and became somewhat settled after overcoming the initial difficulties of the new place, they decided that arrangements should be made to bring the women from Makkah. It may be noted that Asma’s husband, Zubayr (may Allah be pleased with him), had reached Madinah before the Prophet (peace be upon him). The Prophet sent Zayd ibn Harithah (may Allah be pleased with him) and his servant Rafi’ to Makkah. Abu Bakr, for his part, sent a man.

Abu Bakr’s son Abdullah set out for Madinah with his mother, his two sisters Asma and Aishah, and several women from the family. Asma (may Allah be pleased with her) was then in the final stage of pregnancy. After they reached Quba, a settlement of Madinah, the child in her womb, Abdullah, was born.[Tabaqat-8/123; Usud al-Ghabah-5/392]

Asma (may Allah be pleased with her) related the matter as follows:

“I was then in the final stage of pregnancy. In that condition I reached Madinah and stayed in Quba. Then I gave birth to Abdullah. I took him and placed him in the lap of the Messenger of Allah (peace be upon him). He had a date brought, chewed it, and placed the chewed morsel in his mouth. Thus, after his birth, the first thing to enter his stomach was the saliva of the Messenger of Allah (peace be upon him).

The Messenger (peace be upon him) also prayed for his well-being and blessing.[Sahih al-Bukhari-1/555] He was the first child born in the homes of the Muhajirun in Madinah. Since no child had been born to any of the Muhajir couples in Madinah, people used to say that the Jews had bewitched them and therefore they would have no children. When Abdullah was born, frustrating the enemies’ hopes, a wave of joy swept through the Muhajirun. They proclaimed takbir, thereby refuting the Jews’ false propaganda.[Sahih al-Bukhari, Hadith nos. 3909, 5467; at-Tabari, Tarikh al-Umam wal-Muluk-2.10; later, when Abdullah (may Allah be pleased with him) was martyred at the hands of Hajjaj’s army, the people of Syria proclaimed takbir joyfully upon hearing the news. Hearing that takbir, the prominent Companion Abdullah ibn Umar (may Allah be pleased with him) asked, “Why is this takbir being proclaimed?” He was told, “The people of Syria are proclaiming takbir joyfully after hearing of Abdullah’s killing.” He said, “Those who proclaimed takbir upon hearing of his birth were better than those who are proclaiming takbir today upon hearing of his death.” (Al-Iqd al-Farid, 4/419; Wafayat al-A’yan-3/73, 75)] The Messenger (peace be upon him) instructed the child’s maternal grandfather, Abu Bakr (may Allah be pleased with him), to recite the adhan in both his ears. He did so. The Messenger (peace be upon him) named the child Abdullah and gave him the kunyah, or familiar name, of his maternal grandfather—Abu Bakr. Later, Abdullah ibn az-Zubayr (may Allah be pleased with him) would say with some pride: (Arabic text) “I migrated while I was still in my mother’s womb.” He would also say, “My mother migrated while carrying me in her womb. All the fatigue and hunger she endured, I endured as well.”[Al-Isabah-5/229; Nasab Quraysh-237]

Asma (may Allah be pleased with her) raised this son, Abdullah, with wholehearted affection and tenderness so that he might later become one of Islam’s finest sons. Asma’s dream came true. Her son succeeded in adding his name to the list of those who devoted their lives to establishing truth and beauty in this world. She would rock the child in her arms and recite verses of poetry comparing him to a bright, gleaming sword. Some lines of that poem are as follows:[Anba’ Nujaba’ al-Abna’-85; A’lam an-Nisa’-1/49; Banat as-Sahabah-55]

(Arabic text)

“His father is the Messenger of Allah’s (peace be upon him) disciple, and between him and his maternal grandfather Abu Bakr as-Siddiq he will be bright and gleaming like a sharp, shining sword.

This is my expectation concerning him. Many expectations become reality. Allah is the Possessor of honor and the Bestower of power.

He will make him skilled in oratory and eloquence, so that he will silence even the great orators and remove the hardships of the helpless and powerless, when brows grow beside the pupils of the eyes and horses race separately and in groups.”

Born to Zubayr ibn al-Awwam (may Allah be pleased with him) and Asma were the sons Abdullah, al-Mundhir, Urwah, Asim, and al-Muhajir, and the daughters Khadijah al-Kubra, Umm al-Hasan, and Aishah.[Hilyat al-Awliya’-2/255]

Firm Faith

After embracing Islam, her faith became so firmly rooted in her heart that she made not the slightest compromise with polytheism or unbelief. Indeed, fearing that it might cause the displeasure of Allah and His Messenger (peace be upon him), she severed relations even with her closest non-Muslim relatives. When Asma’s father divorced her mother, their relationship ended during that very Age of Ignorance. Asma’s entire family became an Islamic family. One day, when Asma’s mother came to visit her daughter, Asma asked the Messenger of Allah (peace be upon him) whether she should maintain a good relationship with her polytheist mother. Then this verse was revealed:[Surah al-Mumtahanah-8] (Arabic text)

The Messenger (peace be upon him) then instructed her to treat her polytheist mother well, saying, “Yes, maintain a good relationship with your mother.”[Tafsir al-Qurtubi-10/239; Musnad Ahmad-6/344, 347, 355] Amir ibn Abdullah related from his father, Abdullah ibn az-Zubayr (may Allah be pleased with him): Once Qutaylah bint Abd al-Uzza came to the house of her daughter Asma with gifts of raisins, clarified butter, cheese, and other things. Asma (may Allah be pleased with her) refused to accept them and would not even let her into the house. Aishah (may Allah be pleased with her) informed the Messenger (peace be upon him) of the matter and asked his opinion. Then the aforementioned verse of Surah al-Mumtahanah was revealed. Asma (may Allah be pleased with her) warmly welcomed her mother, seated her in the house, and accepted her gifts.[Musnad Ahmad-6/344; ad-Durr al-Manthur-8/131]

Asma (may Allah be pleased with her) was extremely humble and unassuming. She felt no embarrassment in doing all the household work with her own hands. Asma herself related to us the story of her husband Zubayr’s financial hardship and poverty, and how she personally fulfilled all the responsibilities and duties of that household, as follows:

When I married Zubayr ibn al-Awwam, he possessed nothing in the way of wealth or property. He had no servant to perform physical labor. He was extremely poor and needy. All he had was a horse and a camel. I myself tended them. The Messenger of Allah (peace be upon him) had given Zubayr a plot of date palms three farsakhs from the center of Madinah. I would gather the date pits from there, put them in a bag, carry them home on my head, then grind them with my own hands and feed them to the camel and horse. I would draw water from the well in a bucket, fill a waterskin, and bring it home. Besides this, I did all the household work myself. Since I could not make good bread, I would knead the dough and leave it shaped into lumps. The wives of the Ansar lived right beside our house. They were very simple and kind-hearted. They loved us greatly and were delighted whenever they could help others. They would make and bake my bread. Every day I had to face these realities.

One day, as usual, I was returning home from the garden carrying a load of date pits. On the way I met the Messenger of Allah (peace be upon him). Several other Companions were with him. The Messenger (peace be upon him) made his camel kneel and called me to sit behind him. Thinking of my husband Zubayr’s honor and dignity, I felt shy. He understood my shyness and went on. When I returned home, I told Zubayr what had happened. He remarked, “By Allah, your carrying this load on your head is more painful to me than your riding behind the Messenger (peace be upon him) on his mount.” Some time after this incident, my father Abu Bakr (may Allah be pleased with him) sent me a servant. That freed me from tending the horse, and I gained at least some relief from all these difficulties.[Tabaqat-8/250; Siyar A’lam an-Nubala’-2/290; Musnad Ahmad-6/352]

Because of poverty and financial hardship, she was extremely careful in managing household expenses. She spent everything in measured amounts according to need. When the Messenger (peace be upon him) learned of this, he prohibited her from spending in such measured fashion. He said, “Do not spend by measuring in this way; otherwise Allah will give you only that amount.” Afterward she abandoned this habit.

At one stage of her life, Asma (may Allah be pleased with her) became the owner of considerable wealth. Yet this abundance had no effect whatsoever on her simple and unostentatious way of life. Throughout her life she wore coarse clothing, filled her stomach with dry bread, and lived completely free from indulgence. After the conquest of Iraq, when her son al-Mundhir returned home, he brought some fine, thin, soft, patterned women’s garments and presented them to his mother. By then Asma (may Allah be pleased with her) had lost her eyesight because of age. She therefore ran her hands over the garments to assess their quality. When she realized that they were of very high quality, she refused to accept them. When al-Mundhir brought coarse clothing, she accepted it happily. Then she said, “My son, let me wear coarse clothing.”[Tabaqat-8/250]

Generosity

One of the outstanding characteristics of Asma (may Allah be pleased with her) was generosity. She acquired this quality through her firm faith in Allah and her family tradition. Her father’s quality of generosity was fully inherited by his three daughters—Asma, Aishah, and Umm Kulthum (may Allah be pleased with them). This quality of generosity flourished fully in their characters. Indeed, they became examples of generosity in their time. Abdullah ibn az-Zubayr (may Allah be pleased with him) spoke of the generosity of his mother and aunt as follows:[Tarikh al-Islam wa Tabaqat al-Mashahir wal-A’lam-3/135; Siyar A’lam an-Nubala’-2/292] (Arabic text)

“I have never seen any woman more generous than my mother Asma and my aunt Aishah (may Allah be pleased with them). There was some difference between the ways they practiced generosity. My aunt Aishah’s habit was first to gather various things. When she saw that a sufficient amount had accumulated, she would suddenly give it all away one day. My mother Asma’s (may Allah be pleased with her) habit was different. She would not keep anything with herself until the following day.”

Perhaps Asma (may Allah be pleased with her) followed the Messenger of Allah’s (peace be upon him) advice in this matter of generosity. He prohibited Asma from storing things and spending them by counting every portion, and said, “If you do that, Allah will treat you likewise. The source of your provision will be cut off.” The Messenger (peace be upon him) said:[Sahih al-Bukhari, The Book of Gifts (2590, 2591), The Book of Zakat (1433, 1434)] (Arabic text)

“O Asma! Do not count, lest Allah count against you in giving.”

Asma (may Allah be pleased with her) said, “After this advice from the Messenger of Allah (peace be upon him), I no longer counted what I spent or what came into my possession. Whatever I spent, Allah replenished for me.”[Tarikh Madinat Dimashq (Biographies of Women)-19; Nisa min ‘Asr an-Nubuwwah-357]

She would advise her sons and daughters, saying, “Wealth is given to you to help and benefit others, not to hoard. If you do not spend your wealth for Allah’s servants and are miserly, Allah will deprive you of His grace as well. Whatever you give or spend will in reality be your savings; those savings will never diminish or be lost.”[Tarikh Madinat Dimashq-16; Tabaqat-8/357]

Whenever Lady Asma’ (RA) fell ill, she would set free all the slaves in her possession.[Tabaqat 8/283] The Mother of the Believers, Lady ‘A’ishah (RA), left a piece of land at her death, which Asma’ (RA) inherited. She sold that piece of land for one hundred thousand dirhams and distributed all the money among her relatives and family members.[Sahih al-Bukhari, Bab Hibat al-Wahid lil-Jama‘ah.]

Lady Asma’s (RA) husband, Lady Zubayr (RA), was a rather rough-natured man. For this reason, Asma’ (RA) once asked the Messenger (SA): May I give some charity to the poor and needy from my husband’s wealth without his permission? He said: Yes, you may.[Musnad 6/353]

Once, Lady Asma’s (RA) mother came to her in Madinah and asked for some financial assistance. As was her custom, she hurried to the Messenger (SA) and asked: My mother is a polytheist and is asking me for some financial assistance. May I help her? The Messenger (SA) said: She is your mother.[Sahabiyat 160] That is, you may help her. Muhammad ibn al-Munkadir (d. 130 AH), who was a great Tabi‘i, said: ‘Asma’ was a generous and charitable woman.’[Tabaqat 8/353]

A Misunderstanding with Her Mother-in-Law

Lady Asma’s (RA) mother-in-law was Safiyyah bint ‘Abd al-Muttalib (RA), the paternal aunt of the Messenger of Allah (SA). She was one of the greatest female poets. She also earned renown for her bravery and courage in Islamic life. However, she was somewhat rough by nature. When she became angry, she would go to considerable extremes. For these reasons, misunderstandings often arose between her and her daughter-in-law, Asma’ (RA). This would also lead to resentment between mother and son. Ibn ‘Asakir narrated such an incident through ‘Urwah ibn al-Zubayr. Once, Safiyyah and her son al-Zubayr had an angry exchange over some matter concerning Asma’. The young daughter of Asma’ and al-Zubayr, Khadijah, was always with her grandmother. She heard what her father and grandmother said and went to her mother and said: Mother, why did you scold Grandmother? She has complained to Father. The matter became known. Safiyyah became extremely displeased with her son, thinking that he had told his wife what she had said. She reproached him for this. Al-Zubayr (RA) said to his mother: Mother, I did not tell her. This made his mother even angrier. She thought that her son was concealing the truth from her. In fact, al-Zubayr did not know from whom Asma’ had learned of the matter either. In the heat of her anger, Safiyyah (RA) then recited several reproachful verses against her son. At last, the matter became clear. Al-Zubayr (RA) said: Mother, Khadijah told Asma’ this. Safiyyah said: Is that so? May she never come to my house again.[Tarikh Madinat Dimashq (Tarajim al-Nisa’), pp. 17–18] It should be noted that Lady Safiyyah (RA) loved the children of Asma’ and al-Zubayr (RA) dearly. She would carry ‘Abdullah ibn al-Zubayr in her arms and dance him, while reciting poetic verses melodiously.[Banat al-Sahabah 62, note 1]

Godfearing and Knowledge

Just as giving everything for the sake of Allah, generosity, and noble character beautified her character, knowledge, Godfearingness, intelligence, and expertise in fiqh further ennobled her being. Her equal participation can be observed in narrating the hadith of the Messenger of Allah (SA), taking part in jihad, and other such activities. She would devote herself to worship humbly and modestly and recite the Qur’an with full concentration. When reciting a particular verse, she would repeat it again and again with a softened heart. Her husband narrated: One day I entered Asma’s (RA) room and found her standing in prayer, reciting this verse [Surah al-Tur 27] (Arabic*****)

‘Then Allah has been gracious to us and has protected us from the punishment of the Fire.’

She recited it. Then she said, ‘I seek refuge in Allah.’ I remained standing, while she wept and recited, ‘I seek refuge in Allah.’ After standing for a long time, I went to the market. Having completed my work, I returned there and found that she was still weeping and reciting, ‘I seek refuge in Allah.’[Hilyat al-Awliya 2/55; al-Durr al-Manthur 7/635]

Ibn al-Jawzi mentioned that in those days a group of Qur’an reciters and listeners appeared who behaved in various unusual ways while reciting or listening to the Qur’an, such as fainting, pulling and tearing their clothes, and slapping their heads and faces. They thought that through this they were seeking Allah’s protection and refuge. They also thought that the Companions of the Messenger of Allah (SA), whose hearts were the purest and whose deeds were the most righteous, behaved in this way, and that they were merely following them.[Al-Qussam wal-Mudhakkirin 40] The famous Kufan hadith scholar Husayn ibn ‘Abd al-Rahman al-Sulami (d. 136 AH) said: Once I asked Asma’ bint Abi Bakr (RA), What did the Companions of the Messenger of Allah (SA) do while reciting the Qur’an? She replied: As Allah described them, their eyes overflowed with tears and their skin shivered. I said: There are some people here who faint when the Qur’an is recited before them. Lady Asma’ (RA) said: (Arabic******)

‘I seek refuge in Allah from the accursed Satan.’[Al-Bahr al-Muhit 9/196; Tarikh Madinat Dimashq (Tarajim al-Nisa’ 20)]

In fact, Lady Asma’ (RA) was referring to two verses of the Qur’an that portray the state of the noble Companions while reciting the Qur’an. The two verses are:[Surah al-Ma’idah 83] (Arabic******)

‘When they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of the truth they recognize.’

(Arabic*****************)

‘Allah has sent down the best statement: a consistent Book whose verses are repeated. The skins of those who fear their Lord shiver from it; then their skins and hearts soften to the remembrance of Allah.’[Surah al-Zumar 23]

The most Godfearing and pious people of this ummah are the noble Companions (RA). They acquired the correct knowledge of Islam directly from the Messenger of Allah (SA). Therefore, doing in the name of worship what they did not do is in no way appropriate. This is what Lady Asma’ (RA) intended to convey by reciting, ‘I seek refuge in Allah.’ She also intended to convey that what those people did was essentially the work of Satan. Honesty and sincerity were inherent in Lady Asma’ (RA), and she felt compassion for all humanity. Once, the Messenger of Allah (SA) was performing the prayer of the solar eclipse. The prayer was very long. Asma’ (RA) became frightened and, growing tired, began looking around. Suddenly, she noticed two women standing not far from her. One of them was somewhat stout, while the other was rather thin and weak. Seeing them standing in prayer gave her courage and strength. She abandoned her decision to leave and said to herself: I should stand longer than they do.[Musnad Ahmad 3/349] She did exactly that. She stood firmly until the prayer ended. The prayer lasted several hours. She remained standing steadfastly, but ultimately could not control herself. She nearly fainted and needed water sprinkled on her head.[Sahih al-Bukhari 1/144]

In those days, Lady Asma’ (RA) was a source of extensive knowledge. She was also skilled in interpreting dreams. Al-Waqidi said:[Tahdhib al-Asma’ wal-Lughat 2/598]

(Arabic***************)

‘Sa‘id ibn al-Musayyib (RAH) was one of the greatest interpreters of dreams. He acquired this knowledge from Asma’ bint Abi Bakr. And Asma’ acquired it from her father, Abu Bakr (RA).’

Lady Asma’ (RA) had many admirers and followers. They would come to meet her with devotion and respect. Her purity and holiness were widely renowned. People came to seek her prayers, especially during times of hardship and calamity. Whenever a woman suffering from fever came to her, she would sprinkle water on her chest and say: The Messenger (SA) said: Fever is from the fire of Hell, so cool it with water.[Sahih Muslim, Kitab al-Salam (2211); al-Bukhari, Kitab al-Tibb (5724)]

At the death of the Mother of the Believers, Lady ‘A’ishah (RA), she gave Lady Asma’ (RA) one of the robes of the Messenger of Allah (SA). Whenever anyone in Asma’s (RA) household fell ill, she would give that person water in which the robe had been washed to drink.[Muslim, Kitab al-Libas wa al-Zinah (2069); Tabaqat 1/454; Musnad 6/348]

Lady Asma’ (RA) performed Hajj several times. The first time was with the Messenger of Allah (SA).

Memorizing and Narrating Hadith

Lady Asma’ (RA) surpassed many of the daughters of the noble Companions (RA) in memorizing and narrating the hadith of the Messenger (SA). However, among the women of Abu Bakr’s (RA) family, she held second place. In this respect, Lady ‘A’ishah (RA) surpassed her. Male or female Companions who narrated fewer than one hundred hadiths are called the “Ashab al-‘Asharah.”

[Among the female Companions counted among the ‘Ashab al-‘Asharah are:

1. Asma’ bint Yazid (RA). Number of hadiths narrated: 81

2. Maymunah bint al-Harith, Mother of the Believers (RA). Number of hadiths narrated: 76

3. Umm Habibah, Mother of the Believers (RA). Number of hadiths narrated: 60

4. Asma’ bint ‘Umays (RA). Number of hadiths narrated: 65

5. Asma’ bint Abi Bakr (RA). Number of hadiths narrated: 58

6. Umm Hani bint Abi Talib (RA). Number of hadiths narrated: 46

7. Fatimah bint Qays (RA). Number of hadiths narrated: 34

8. Umm al-Fadl bint al-Harith (RA). Number of hadiths narrated: 30

9. Umm Qays bint Mihsan (RA). Number of hadiths narrated: 24

10. Al-Rubayyi‘ bint Mu‘awwidh (RA). Number of hadiths narrated: 21

(Banat al-Sahabah, introduction, 65; note 1]

Her husband, al-Zubayr (RA), was also among this category of narrators. However, she narrated twenty more hadiths than her husband. She narrated 58 hadiths—or, according to another view, 56—whereas the number of hadiths narrated by her husband was 38.

The hadiths narrated by Lady Asma’ (RA) have been compiled in various works of the Sunan and Musnad, including the Sahihayn. Fourteen hadiths were compiled in Sahih al-Bukhari and Sahih Muslim. In addition, al-Bukhari alone compiled four, and Muslim alone compiled four.[A‘lam al-Nisa’ 1/49; al-Isabah 4/230; Banat al-Sahabah 65–66]

Among the notable people who narrated hadiths from Lady Asma’ (RA) were her two sons, ‘Abdullah and ‘Urwah; her grandson, ‘Abdullah ibn ‘Urwah; her freed slave, ‘Abdullah ibn Qaysan; Ibn ‘Abbas; Muhammad ibn al-Munkadir; Wahb ibn Qaysan; and many others. Among the women were Fatimah bint Shaybah, Umm Kulthum Mawlat al-Hajabah, and others.[Siyar A‘lam al-Nubala 2/292; Tahdhib al-Asma’ wal-Lughat 2/597; Tahdhib al-Tahdhib 10/451]

Lady Asma’ (RA) also possessed poetic talent. Moreover, she was an eloquent woman. The elegy she composed after the martyrdom of her husband, al-Zubayr (RA), and her son, ‘Abdullah (RA), is found in various works.[A‘lam al-Nisa’ 1/49]

Divorce

Various books of sirah briefly mention that al-Zubayr (RA) divorced Lady Asma’ (RA). However, none of them mentions a reason. Ibn al-Athir, though, suggested two possible reasons. One is that Lady Asma’ (RA) had reached old age and was beginning to lose her sight because of her age.[Usd al-Ghabah 5/393] Therefore, al-Zubayr (RA) wished to distance himself from her. The second is that, for whatever reason, bitterness arose in their relationship and reached the point of divorce, that is, separation. The first reason is in no way convincing. Given the rank of al-Zubayr (RA), can it be imagined that he would abandon a wife who was the mother of many children because of old age? Especially when she had become blind? The second reason mentioned is, however, reasonable. Divorce could have occurred for that reason. Al-Zubayr (RA) was somewhat rough and stern by nature. Consequently, their relationship deteriorated and eventually led to separation. Another narration by Ibn al-Athir supports this. Once, because of something that had been said, al-Zubayr (RA) became extremely angry with his wife, Lady Asma’ (RA). It even escalated into physical violence. Asma’ (RA) called her son ‘Abdullah (RA) for help. Seeing him approach, al-Zubayr (RA) said: If you come here, I will divorce your mother. ‘Abdullah (RA) said: Are you making my mother the object of your oath? He then forcibly rescued his mother from his father’s hands. Asma’ then separated from him.[Siyar A‘lam al-Nubala 2/292; Tarikh al-Islam wa Tabaqat al-Mashahir wal-A‘lam 3/134] Take Hisham ibn ‘Urwah into your care.[Tabaqat 8/253; Usd al-Ghabah 5/393] In any case, after the divorce, Asma’ (RA) went to her son ‘Abdullah (RA) and remained there. Lady ‘Abdullah (RA) served his mother throughout his life as an obedient and dutiful son. His mother’s satisfaction was the sole aim of his life.

Some other reports also indicate that al-Zubayr (RA) treated Lady Asma’ (RA) harshly. For example, one day Asma’ (RA) went to her father, Abu Bakr (RA), and complained about al-Zubayr’s (RA) harsh treatment of her. After listening to Asma’ (RA), Abu Bakr (RA) first praised al-Zubayr (RA) and testified to his competence in various matters. Then he advised her: My daughter, be patient. If a woman has a righteous husband who dies before her, and she does not remarry, they will be reunited in Paradise.[A‘lam al-Nisa’ 2/48; Banat al-Sahabah 59]

Bravery, Courage, Patience, and Steadfastness

Since ancient times, bravery and courage have been among the Arabs’ distinctive qualities and traits. Thus, just as Lady Asma’ (RA) became famous for her generosity, she also became renowned as a brave and courageous woman. During the time of Sa‘id ibn al-‘As (RA), when law and order deteriorated in Madinah and widespread anarchy spread through the city, Lady Asma’ (RA) would sleep with a sharp dagger beneath her pillow. When people asked her why, she said: If any thief, bandit, or evildoer enters the house and attacks me, I will rip open his belly.[Nisa’ Hawla al-Rasul 184] She was with al-Zubayr (RA) and witnessed the famous Battle of Yarmuk.[Banat al-Sahabah 69]

When Lady Asma’s (RA) son, ‘Abdullah (RA), reached full maturity, people in most regions of Syria, including the Hijaz, Egypt, Iraq, and Khurasan, accepted him as caliph in opposition to the Umayyad caliphs and pledged allegiance to him. Before his death, Mu‘awiyah (RA), founder of the Umayyad caliphate, appointed his son Yazid as heir to the caliphate, thereby establishing the first monarchy in Islamic history. However, the people of various regions of the Islamic caliphate could not accept Yazid’s monarchical seizure of power or his un-Islamic lifestyle. ‘Abdullah (RA) also refused to pledge allegiance to Yazid. He declared Makkah the capital of the Islamic caliphate and remained there. People came in groups from all directions and pledged allegiance to him. He continued administering the regions under his control. When ‘Abd al-Malik ibn Marwan assumed the caliphate, his vizier, al-Hajjaj ibn Yusuf, decided to oppose ‘Abdullah (RA). With a vast military force, he besieged Makkah on the first of Dhu al-Hijjah in 72 AH. Makkah was completely cut off from all outside communication. Fighting between the two sides continued for six months. As a result of the prolonged siege, life became extremely difficult for the people of Makkah. The number of ‘Abdullah’s (RA) supporters steadily declined. Seeing no prospect of victory, they gradually withdrew. With a small group of his remaining followers, he took up position in the Haram of the Ka‘bah. Shortly before the final clash with the Umayyad army, he went to meet his mother, Asma’ (RA), for the last time. Lady Asma’ (RA) was then worn down by old age and blind. History has been unable to preserve many details of Lady Asma’s eventful life. However, the sharp intelligence, strength of character, firmness of faith, ultimate self-sacrifice, reliance upon Allah, and unwavering devotion to truth that she displayed during this final meeting between mother and son will remain forever undiminished in history. Their conversation was as follows:

‘Abdullah: Mother, peace, mercy, and blessings of Allah be upon you.

Asma’: ‘Abdullah! And peace be upon you. The catapults of al-Hajjaj’s army are hurling stones at your forces stationed in the Haram, making the houses of Makkah tremble. Why have you come at such a critical moment?

‘Abdullah: To consult you.

Asma’: Consult me? About what?

‘Abdullah: My companions have abandoned me in this danger, either out of fear of al-Hajjaj or because of his temptations. Even my children and family members have deserted me. Now only a few people remain with me. However much patience and courage they possess, they cannot possibly hold out for more than an hour or two. Meanwhile, the Umayyads have sent an offer: if I acknowledge Malik ibn Marwan as caliph, lay down my arms, and pledge allegiance to him, they will give me whatever worldly comfort and wealth I ask for. In these circumstances, what do you advise me?

Asma’ (RA) said in a somewhat raised voice: The matter is entirely your own. You know yourself best. If you are firmly convinced that you are upon the truth and calling people to the truth, then remain steadfast like those who stood firm beneath your banner and attained martyrdom. But if you desire the comforts and wealth of this world, then you are the basest of men. You are destroying yourself and your people. Fight like a man, and do not endure humiliation out of fear for your life. It is far better to die by the sword with honor than to live a humiliating life! I will be happy if you attain martyrdom. But if you desire this fleeting world, who could be more wretched than you? If you think that you have become alone and have no option but to surrender, then such a course is not that of an honorable person. How long will you live? Die with a good name and reputation. Then I will find solace.

‘Abdullah: Then I will certainly be killed today.

Asma’: It is better for you to fight and be killed than to surrender willingly to al-Hajjaj and have the young men of Banu Umayyah play with your severed head.

‘Abdullah: Mother, I am not afraid of being killed. I fear that they will torture me in various ways. They will cut off my hands and feet, dismember me, and mutilate me.

Asma’: My son! There is nothing for a person to fear after being killed. A slaughtered goat feels no pain when its skin is removed.

Hearing his mother’s words, the radiance of ‘Abdullah’s (RA) face grew even brighter. He said: My blessed mother, may your sublime honor become even more blessed. I came to serve you at this critical moment only to hear these words from your lips. Allah knows that I have not been afraid or weak. He is my witness that my struggle is not due to greed for or love of worldly comfort, wealth, honor, or status. Rather, it is because of my intense hatred and aversion to declaring what is unlawful to be lawful. I am now going to do what you have approved. If I am martyred, do not grieve for me, and entrust everything to Allah.

Asma’: If you are killed while fighting falsehood and injustice, I will be grieved.

‘Abdullah: Mother, rest assured that your son has never committed injustice, obscenity, or indecency; violated Allah’s law; betrayed anyone’s trust; wronged any Muslim or dhimmi; and nothing in this world is dearer to him than Allah’s pleasure. I do not intend by this to declare myself pure and sinless, for Allah knows me better than anyone. Then he raised his face toward the sky and said with utmost humility: My Lord, You know well that everything I have said to my mother was only to comfort her, so that seeing my condition would not cause her pain.

Asma’ said: — (Arabic****************)

‘All praise belongs to Allah, who has kept you steadfast upon what He and I love.’ My son, I hope that my patience concerning you will be unparalleled. If you are killed before me, it will be an occasion for reward for me. If you are victorious, it will be a source of joy for me. Now go forward in the name of Allah. My son, come a little closer to me. Let me smell your body one last time and touch you. For this is the last meeting of our earthly lives.

Bending down, ‘Abdullah (RA) covered his mother’s hands and feet with kisses, while his mother pressed her nose and mouth to her son’s head, face, and shoulders, smelling and kissing him, and caressed his body with both hands. As she embraced her son at the time of farewell, she suddenly pushed him away again, saying: ‘Abdullah! What are you wearing?

—Mother, this is my armor.

—My son, this is not the garment of those who long for martyrdom.

—Mother, I have worn this garment to please you and bring tranquility to your heart.[Lives of the Companions of the Messenger 1/211–212]

“Take this off. It will be more fitting for your dignity, courage, and attack. It will also make your activity, movement, and mobility easier. Instead, wear long trousers. Then even if you are thrown to the ground, your satr will remain covered.”

Following his mother’s advice, Abdullah removed his armor and put on trousers. Then, saying, “Mother, do not forget to pray for me—in both states, before and after my being killed,” he left for the Sacred Mosque to join the battle.

“I will never forget to pray to Allah. Some people fight for falsehood, but your battle is for the truth.” Then she raised both hands toward the sky and prayed: “O Allah, have mercy upon him for his long worship and loud weeping during the night, while people lie unconscious in deep sleep amid the darkness. O Allah, have mercy upon him for the hunger and thirst he bears at midday while fasting in Makkah and Madinah. O Allah, shower Your mercy upon him for his kindness to his parents. O Allah, I entrust him to You alone. I am content with whatever decision You make concerning him. In return, grant me the reward of the patient.”

Mother Asma’s words brought peace to the heart of Abdullah. He left and fought with great patience until he was martyred. Before his death, the following two lines were being uttered from his lips: [Hayatus Sahabah 1/574; Banat as-Sahabah 70] (Arabic***************)

“My mother Asma! Do not weep for me if I am killed. Nothing remains except my nobility and my devotion to the faith. There also remains a sharp sword with which, from striking repeatedly, my right hand has grown weak.”

Before the sun set that day, Abdullah met his Great Lord. After killing him, Hajjaj had his body hung up. Mother Asma came with her maidservant to see her son’s body. She saw it hanging head downward. Standing beside it, she said calmly and firmly: “Has the time not yet come for this horseman of Islam to dismount from the back of his horse?” Hajjaj sent men to remove her in order to disperse the crowd. She refused to go. He again sent word that if she did not leave, she would be dragged by her hair. Mother Asma was not frightened by Hajjaj, nor did she pay the slightest heed to his threat.

Speaking the truth was the most shining characteristic of Asma’s character. She spoke the truth in a powerful voice before Hajjaj, a murderous tyrant, and crushed his arrogance by giving him a face-to-face, crushing reply. After the martyrdom of Abdullah, Hajjaj came to Asma and said: “Your son committed an irreligious act in the House of Allah and spread atheism. Therefore, Allah made him taste a severe punishment.”

Asma replied in a firm voice: “You are a liar. My son was not an atheist. He fasted and was obedient and dutiful to his parents. However, I heard from the lips of the Noble Prophet that a lying impostor and a tyrant would arise among the tribe of Thaqif. I have already seen the liar—the Mukhtar ath-Thaqafi. And the tyrant is you, whom I am seeing now.” Hearing this, Hajjaj became extremely agitated and rose from his seat. But, having lost the courage to say anything, he stood silent. [Sahih Muslim, Fada’il as-Sahabah, Hadith 2545; Tabaqat 8/254; Musnad Ahmad 6/351; Siyar A‘lam an-Nubala 2/296]

Another narration states that Hajjaj said to Asma: “Tell me, how did I deal with Abdullah, the enemy of Allah?” Asma replied: “You ruined his world, while he ruined your Hereafter. I have heard that you mocked him by calling him the son of Dhat an-Nitaqayn. By Allah, I am Dhat an-Nitaqayn. With one of my waist-belts I tied the food of the Messenger of Allah and Abu Bakr, and the other is still around my waist.” [Tabaqat 8/254; Tarikh al-Islam wa Tabaqat al-Mashahir wal-A‘lam 3/136] It is also narrated that Hajjaj came to Asma and said: “Mother, the Commander of the Believers has instructed me to inquire about you. Do you need anything?” Asma replied very sternly: “I am not your mother. I am the mother of the man hanging on the gallows at the roadside. I need nothing.” [Siyar A‘lam an-Nubala 2/294]

After the martyrdom of Abdullah, Abdullah ibn Umar was told one day: “Asma is sitting in a corner of the mosque.” He leaned toward her and said: “This lifeless body is nothing. The soul has reached Allah. Fear Allah and remain patient.” Asma said: “What has prevented me from doing that? The head of the Prophet Yahya ibn Zakariyya was also presented as a gift to a prostitute of the Children of Israel.” [Previous reference 2/295; Tahdhib al-Asma wal-Lughat 2/330]

It should be mentioned that when Herodian, the ruler of Palestine, wanted to marry his paternal aunt Herodias, Yahya opposed him, because marriage between an aunt and her nephew was not permissible in their religion. But Herodias’s daughter and her mother agreed. They stipulated to Herodian that the marriage would take place if he cut off Yahya’s head and brought it before them on a platter. He did so. Asma was alluding to this incident. [Siyar A‘lam an-Nubala 2/295, note 1; Qasas al-Anbiya 369]

While the body of Abdullah remained hanging for several days, Asma prayed to Allah: “O Allah, do not let me die before arranging for Abdullah to be washed, shrouded, and buried.” After the body was taken down, Asma requested it and, with great difficulty, washed it with Zamzam water. [Zad al-Ma‘ad 1/140; Tarikh al-Islam wa Tabaqat al-Mashahir wal-A‘lam 1/503; al-Fakihi says: As an act of blessing, the people of Makkah used to wash their dead with Zamzam water (Nisa Mubashsharat fil-Jannah 266).] The flesh had decayed and decomposed. Even after seeing her son in this condition, Asma did not break down at all. She remained patient and gave thanks to Allah.

Ibn Mulaykah said: “I was among those responsible for washing him. We would take hold of one limb, and it would come away in our hands. We washed it, placed it on the shroud, and then took hold of another limb. In this way, we completed his washing. Then his mother Asma stood and performed the funeral prayer. He was buried in al-Mu‘alla Cemetery in Makkah.” [A‘lam an-Nisa 1/52; Banat as-Sahabah 71]

Abdullah ibn az-Zubayr was martyred on Tuesday, 17 Jumada al-Awwal, in the year 73 AH. A few days later, in Makkah in the year 73 AH, Asma also passed away. She was then one hundred years old. Among the male and female Muhajir Companions, she was the last to die. [Siyar A‘lam an-Nubala 2/296; A‘lam an-Nisa 1/52–53] Throughout this long life, not one of her teeth fell out, nor did she suffer even slight mental impairment. She was buried in Makkah beside her son Abdullah. [Banat as-Sahabah 72]

Before her death, she left instructions, saying: “Warm my clothes by burning fragrant wood beneath them, and then apply perfume to my body. Do not apply any perfume to my shroud, do not follow the bier with fire, and do not bury me at night.” [Tahdhib al-Asma wal-Lughat 2/598]

Umm Sulaym bintMilhan (may Allah be pleased with her)

Her kunyah was Umm Sulaym. There is considerable disagreement regarding her actual name: Sahla, Rumayla, Mulayka, al-Ghumaysa, and ar-Rumaysa. She was a prominent female Ansari Companion of Banu Najjar and the proud mother of the renowned Companion Anas, the beloved servant of the Messenger of Allah. Her father was Milhan ibn Khalid, and her mother was Mulayka bint Malik ibn Adi ibn Zayd ibn Manat. Another narration gives the name ‘Unaikah. [Al-Isabah 4/461–462; Tabaqat 3/504] The renowned Companion Haram ibn Milhan, who was martyred in the historic incident of Bi’r Ma‘unah, was her brother. [Hayatus Sahabah (Arabic) 1/528] In history, she is famous as Umm Sulaym.

In the early part of her life, during the Age of Ignorance, she married Malik ibn Nadr. Her son Anas was born to him ten years before the Messenger of Allah migrated to Madinah. She was among the first of the Ansar to accept Islam. Because she accepted Islam, her husband Malik severed relations with her, abandoned her and her child, and went away. [Al-Isabah 4/461] Anas narrated the following concerning this: One day Umm Sulaym came to her husband Malik and said: “Today I have brought news that you will not like.” Malik said: “You always bring me disliked news from this Bedouin.” Objecting to her husband’s words, she said: “Yes, he is a Bedouin, but Allah chose him and made him a Prophet.” Malik asked: “Then what news have you brought today? Let me hear it.” She said: “Wine has been declared unlawful.” Malik said: “Our relationship ends here.” He then abandoned his home, wife, and son, went to Syria, and died there as a polytheist. [Hayatus Sahabah 2/590; Al-Isabah 4/461; Tarikh Ibn Asakir 6/5]

The foregoing narration indicates that her separation from Malik occurred long after the Messenger of Allah came to Madinah, when wine was declared unlawful. On the other hand, the narrations concerning her second marriage to Abu Talhah indicate that they separated before the Messenger of Allah came to Madinah. Some narrations indicate that she accepted Abu Talhah as her second husband before the Messenger of Allah came to Madinah. Other narrations state that Abu Talhah accepted Islam in Madinah at the hands of the Messenger of Allah himself, after which Umm Sulaym married him. There are various narrations of this kind. It is nevertheless accepted that Umm Sulaym accepted Islam before the Messenger of Allah came to Madinah. Below, I present one or two narrations concerning her second marriage to Abu Talhah. It is narrated from Anas that Abu Talhah proposed to Umm Sulaym before accepting Islam. Umm Sulaym replied: “Abu Talhah, do you not know that the deity you worship was made from earth?” He said: “That is true.” Umm Sulaym again said: “Are you not ashamed to worship a tree? If you accept Islam, I will have no objection to marrying you. In that case, I will demand no dowry from you other than your Islam.” Abu Talhah left, saying, “I will think about it.” After a short while he returned and recited: “I bear witness that there is no deity except Allah, and I bear witness that Muhammad is the Messenger of Allah.”

Then Umm Sulaym called her son Anas and said: “Anas, arrange Abu Talhah’s marriage.” Anas married his mother to Abu Talhah. The incident has been narrated through various chains in different books. [Hayatus Sahabah 1/196; Al-Isabah 4/461; Tabaqat 3/504; Tarikh Ibn Asakir 6/5]

Another narration states that Anas said: When Abu Talhah proposed, Umm Sulaym told him: “I believe in this man and have declared that he is the Messenger of Allah. If you follow me, I can marry you.” Abu Talhah said: “Very well, I accept your religion.” Umm Sulaym then married him. Abu Talhah’s acceptance of Islam was the dowry for the marriage. This chain also relates that when Abu Talhah proposed, Umm Sulaym said: “I will not marry a second time until Anas becomes mature and fit to sit in various gatherings.” Anas said: “May Allah reward my mother on my behalf. She raised me excellently.” Hearing this, Abu Talhah said: “Anas has already sat in gatherings and spoken.” Then Anas married his mother to him.

Another narration states that when Umm Sulaym rejected his proposal, Abu Talhah said to her: “By Allah, this may not be what you truly desire.” She asked in reply: “Do you think I desire gold and silver?” Umm Sulaym then declared: “I take you and the Prophet of Allah as witnesses that if you accept Islam, I will agree to marry you in exchange for your Islam.” Hearing this, Abu Talhah said: “Who can help me in this matter?” Umm Sulaym said to her son Anas: “Anas, go with your uncle.” He stood up. Anas said: “Abu Talhah placed his hand on my shoulder, and we set off in that condition. When we approached the Messenger of Allah, he heard us and exclaimed: ‘Here is Abu Talhah; the honor and glory of Islam are shining between his eyes.’ Abu Talhah greeted the Prophet and said: ‘I bear witness that there is no deity except Allah and that Muhammad is His servant and Messenger.’ Then, in exchange for his Islam, the Messenger married him to Umm Sulaym.

Umm Sulaym had Anas by her first husband, and by her second husband, Abu Talhah, she had two sons: (1) Abu Umayr and (2) Abdullah. Abu Umayr died in childhood. Through the other two, the family line continued.

The patience Umm Sulaym displayed at the death of Abu Umayr is instructive for humanity. When Abu Umayr died, he had only just learned to walk. As he took small steps, his parents would gaze at him without blinking. At that moment, Allah took him from the world. The boy was very dear to Abu Talhah.

Abu Talhah went out on an errand, leaving his sick son at home. Meanwhile, the boy died. Mother Umm Sulaym instructed the other members of the household. When Abu Talhah returned and asked about his sick son, Umm Sulaym said: “He is in a better condition than he was.” Hearing his wife’s words, Abu Talhah assumed that the boy was well. He ate and drank as usual and went to bed. Umm Sulaym also finished her work, dressed herself, applied perfume, and went to bed. The husband and wife became intimate. Then Umm Sulaym informed him of the boy’s death in this way: “Abu Talhah, if someone entrusts you with something and later comes to take it back, would you refuse to return it?” Abu Talhah said: “Never.” Umm Sulaym said: “Then I tell you that you must be patient concerning your son. He has departed from this world.” Abu Talhah asked: “Where is he now?” She replied: “There, in the private room.” Abu Talhah entered, lifted the cloth from the boy’s face, and recited, “Indeed, we belong to Allah.” According to another narration, Umm Sulaym buried the dead boy before Abu Talhah returned.

Thereafter Abu Talhah went to the Messenger of Allah and told him of his son’s death and Umm Sulaym’s conduct. After hearing everything, the Messenger remarked: “Allah has blessed this night for you. By the One who sent me with the truth, Allah has placed a male child in her womb. For this reason, she was able to show such firm patience at the death of her son.” [Hayatus Sahabah 2/590; Muslim 2/342; Al-Isabah 4/461] A son was born from their union that night. He was Abdullah ibn Talhah. Allah blessed him with many children. [Al-Isabah 4/461; see also The Lives of the Companions of the Messenger, vol. 3, p. 115] Another narration states that the Messenger prayed for the couple that day: “O Allah, bless this night of theirs and grant them goodness through it.”

Then Umm Sulaym gave birth. When the Messenger heard the news, he told Anas: “Go to your mother and tell her not to give the child anything to eat after cutting the umbilical cord, but to send him to me.” Anas said: “My mother lifted the boy from me, and I brought him before the Messenger of Allah.” The Messenger then told Anas to bring three Ajwa dates. When Anas brought them, he removed the pits, placed the dates in his own mouth, and chewed them thoroughly. He then opened the infant’s mouth and put some of it inside. The child moved his mouth and began sucking. Seeing this, the Messenger remarked: “My Ansar love dates.” He then gave the child to Anas and said: “Take him to your mother.” The Messenger named the child Abdullah and prayed for him: “May Allah make him righteous and God-fearing.” One of the Ansar said: “I saw nine children of this Abdullah, and all of them were great reciters of the Quran.” [Hayatus Sahabah 2/590–591; Tarikh Ibn Asakir 6/6]

Soon after the Messenger of Allah came to Madinah, Umm Sulaym took the hand of her young son Anas, brought him to the Messenger, and said: “O Messenger of Allah, here is Anas. He will serve you.” Anas was then only ten years old. From that time until the Messenger’s death, Anas served him. For this reason, he became known as Khadim an-Nabi, the Prophet’s servant. [Al-Isabah 4/462] Another narration states that she also requested: “O Messenger of Allah, pray for him.” The Messenger prayed for him. [Muslim 2/944; Bukhari 2/302] According to one narration, the meeting at which the Noble Messenger established bonds of brotherhood between the Muhajirun and the Ansar took place at Umm Sulaym’s house. Umm Sulaym was extremely eager to accompany the Messenger to major battles, taking Umm Sulaym and several other Ansari women with her. They gave water to the soldiers and cared for the wounded. [Muslim 2/103; Hayatus Sahabah 1/592–593] Tirmidhi also narrated this hadith. During the Battle of Uhud, when the Muslim army suffered a setback, she still carried out her duty with great courage. Anas said: “I saw Aishah and Umm Sulaym bringing water in leather water-skins and giving it to the wounded. When the water-skins became empty, they refilled them and brought them back.” [Bukhari, Kitab al-Maghazi 2/581]

She also went to the Battle of Khaybar in the seventh year after the Hijrah. At Khaybar, or on the return journey from Khaybar, the marriage and consummation of the Noble Messenger with Safiyyah took place. She was the one who arranged Safiyyah’s hair, adorned her, and presented her to the Messenger of Allah. [Sahih Muslim 1/546; Sirat Ibn Hisham 2/340; Al-Isabah 4/462]

It is narrated from Abdullah ibn Abi Bakr that Umm Sulaym stood in the Battle of Hunayn holding a dagger. At one point during the battle, she came to the Messenger’s notice. She had wrapped a shawl around her waist and was standing beside her husband Abu Talhah. Abdullah ibn Abi Talhah was then in her womb. Abu Talhah’s camel was with them, and they had placed their hands between its mane and reins to restrain it. The Messenger called: “Umm Sulaym?” She replied: “Yes, O Messenger of Allah! May my parents be sacrificed for you! Just as you are killing those who fight against you, I will likewise kill those who flee the battlefield and abandon you, because they deserve to be killed.” Hearing this, the Messenger said: “Umm Sulaym, is Allah not sufficient in this matter?” Umm Sulaym was holding a dagger. Pointing to it, Abu Talhah asked: “Umm Sulaym, why do you have this dagger in your hand?” She replied: “If any polytheist comes within my reach, I will rip open his belly with it.” Hearing this, Abu Talhah said: “O Messenger of Allah, have you heard what Umm Sulaym ar-Rumaysa is saying?” The Messenger smiled gently. [Muslim 2/]

In the fifth year after the Hijrah, the Noble Messenger married Umm al-Mu’minin Zaynab. On this occasion, Umm Sulaym made a beautifully embroidered woolen garment with her own hands and sent it with her son Anas. She instructed Anas to tell the Messenger to accept her small gift.

Umm Sulaym would sometimes prepare food and send it to the Messenger of Allah. Whenever something good was prepared in her home, she would send some of it to him. Abu Hatim narrated: On the occasion of the Messenger’s first intimacy with one of his wives, Umm Sulaym prepared hais, a kind of food made from dates, aqit, and clarified butter, and placed it in a brass or wooden vessel. Then she called her son Anas and said: “Take this to the Messenger of Allah and tell him that it is a small gift from us.” Anas said: “At that time people were suffering severe food shortages. I took the vessel and said: ‘O Messenger of Allah, Umm Sulaym has sent this to you. She also conveys her greetings and says that this is a small gift from us.’ The Messenger looked at the vessel and said: ‘Put it in a corner of the house and call so-and-so and so-and-so.’ He named many people. He also said: ‘Bring along any Muslim you meet on the way.’ Anas said: “I invited those whose names he had mentioned, and I invited every Muslim I met on the way. When I returned, I found the Messenger’s entire house—the Suffah and the rooms—crowded with people.”

The narrator asked Anas: “How many people were there?” He replied: “About three hundred.” Anas said: “The Messenger told me to bring the vessel of food. I brought it near. He placed his hand over it and prayed. Then he said: ‘Sit in groups of ten, say Bismillah, and let each person eat from the side nearest him.’ In accordance with the Messenger’s instruction, everyone ate their fill. Then he told me: ‘Lift the vessel.’ Anas said: “I went forward and lifted it. I looked inside, but I cannot say whether there was more food when I put it down or when I lifted it.” [Hayatus Sahabah 2/660–661]

Anas narrated another incident from his mother. His mother had a goat. She made clarified butter from its milk, filled a leather vessel with it, and one day placed the vessel in Rabibah’s hands, saying: “Take this to the Messenger of Allah; he will eat it as a condiment.” Rabibah took it to the Messenger and said: “O Messenger of Allah, Umm Sulaym has sent a uqiyyah, or vessel, of clarified butter.” The Messenger told the people: “Pour out the clarified butter and return the vessel to her.” The empty vessel was returned to her, and she hung it from a peg. When Umm Sulaym came home, she saw clarified butter overflowing from the vessel. She said: “I have only carried out your instruction. If you do not believe me, come with me and ask the Messenger of Allah.” Umm Sulaym took Rabibah with her and went to the Messenger, saying: “O Messenger of Allah, I sent a vessel of clarified butter through her.” The Messenger said: “Yes, she delivered it.” Umm Sulaym then said: “By the One who sent you with the truth and the true religion, the vessel is still full of clarified butter, and it is overflowing.” Hearing this, the Messenger said: “Umm Sulaym!”

“May Allah feed you just as you fed His Prophet. Are you surprised at this? Eat from it yourself and feed others.” Umm Sulaym said: “I returned home, divided it among several glasses, and we ate from it for one or two months.” [Al-Bidayah 6/102; Hayatus Sahabah 2/635]

Imam Muslim narrated another incident. Anas said: One day Abu Talhah said to my mother, Umm Sulaym: “Today I seem to have heard the voice of the Messenger of Allah somewhat weakly. It seems that he is hungry. Do you have any food?” My mother said: “Yes.” She wrapped several pieces of bread in my cloth and sent me to the Messenger of Allah. As soon as he saw me, the Messenger asked: “Did Abu Talhah send you?” I said: “Yes.” He asked: “With food?” I said: “Yes.” The Messenger told those accompanying him: “Get up.” They rose, and I walked ahead of them. When Abu Talhah saw them all, he called his wife and said: “Umm Sulaym, look—the Messenger has come with people. We do not have enough food to feed everyone.” Umm Sulaym said: “Allah and His Messenger know best.” Abu Talhah seated the guests. The Messenger entered the house and said: “Bring whatever you have.” The small amount of food was brought. He said: “Let ten come in first.” Ten entered, ate their fill, and left. Then another ten came. In this way, seventy or eighty people ate their fill from that food. [Bukhari 2/342; Muslim 2/178; Al-Bidayah 9/105; Hayatus Sahabah 2/193–194]

She loved the Noble Prophet (peace be upon him) immensely. The Noble Prophet (peace be upon him) would also often visit Umm Sulaym’s home and rest there at midday. On such occasions, Umm Sulaym would collect the sweat and fallen hairs of the Messenger of Allah (peace be upon him).[Bukhari—2/929]

Anas (may Allah be pleased with him) said: One day at midday, the Messenger (peace be upon him) came to our house, rested, and began to perspire. My mother brought a bottle and began collecting his sweat in it. The Messenger (peace be upon him) awoke and said: “Umm Sulaym, what are you doing?” My mother replied: “Your sweat is perfume for us.” Anas used to say: “In my life I have never smelled musk or amber more fragrant than the fragrance of the sweat of the Messenger of Allah (peace be upon him).”[Tarikh Ibn ‘Asakir—3/144, 145] Anas further said: My mother Umm Sulaym had a little son named Abu ‘Umayr, from Abu Talhah. When the Messenger (peace be upon him) came to our house, he would joke with him a little. One day he saw Abu ‘Umayr sitting sadly. The Messenger (peace be upon him) said: “Abu ‘Umayr, why are you sitting so glum?” My mother replied: “His little playmate, the nughayr, has died.” From then on, whenever the Messenger (peace be upon him) saw him, he would rhyme playfully:

“Ya Aba ‘Umayr, ma fa‘alan-nughayr”—O Abu ‘Umayr, what did your nughayr do? It should be noted that a nughayrah is a small bird resembling a sparrow, with a red beak.[Ibid., 3/139; Hayatus-Sahabah—2/570, 571; Tabaqat—3/506]

Anas (may Allah be pleased with him) said: Apart from the homes of his wives, the Messenger (peace be upon him) did not visit anyone’s home as he visited Umm Sulaym’s. Once, when he was asked why, he said: “I feel compassion for her. Her father and brother were martyred while with me.”[Muslim—2/341; Al-Isabah—4/461] Ibn Hajar said: The explanation for the Messenger of Allah’s (peace be upon him) entering the homes of Umm Haram and her sister Umm Sulaym is that the two lived in the same house, and Umm Sulaym would accompany the Messenger of Allah (peace be upon him) in jihad.[Al-Isabah—4/461]

Umm Sulaym was the maternal aunt of the Messenger of Allah (peace be upon him). The lineage of Salma bint ‘Amr, the mother of the Messenger of Allah’s grandfather ‘Abdul-Muttalib, joins Anas’s maternal lineage at ‘Amir ibn Ghanam.[Usud al-Ghabah—1/127; Asahhus-Siyar—606] She loved and revered the Messenger (peace be upon him) from the depths of her heart, and the Messenger never forgot her. He also gave this honored woman the glad tidings of Paradise.[Da’irah-i Ma‘arif-i Islamiyyah (Urdu)—3/402]

Umm Sulaym held great honor and status. The Messenger (peace be upon him) said: “I entered Paradise and heard the voice of a woman. I asked, ‘Who is this woman?’ I was told, ‘She is Ghumaysa bint Milhan, the mother of Anas.’”[Muslim—2/342]

Umm Sulaym narrated many hadiths from the Messenger of Allah (peace be upon him). Anas ibn Malik, Ibn ‘Abbas, Zayd ibn Thabit, Abu Salamah ibn ‘Abdur-Rahman, and many other Companions narrated hadiths from her. People would ask her about essential religious matters. Once, when a dispute arose between ‘Abdullah ibn ‘Abbas and Zayd ibn Thabit, both accepted her as judge.[Musnad—6/431; Al-Isabah—4/362]

She was not embarrassed to ask the Messenger of Allah (peace be upon him) about any religious matter. ‘A’ishah (may Allah be pleased with her) said: “How excellent are the women of the Ansar! Shyness does not prevent them from asking about religious matters and learning the religion.” Imam Ahmad narrated from Umm Sulaym. She said: I was sitting beside Umm Salamah, the wife of the Messenger of Allah (peace be upon him). I asked: “O Messenger of Allah! If a woman dreams that she has intercourse with her husband, must she perform ghusl?” Upon hearing the question, Umm Salamah exclaimed: “Umm Sulaym, may your hands be covered with dust! You have embarrassed all womankind before the Messenger of Allah (peace be upon him).” Sulaym replied: “Allah is not shy of making the truth known. It is better to ask the Messenger of Allah (peace be upon him) than to remain ignorant about a matter.” The Messenger (peace be upon him) replied: “Umm Sulaym, may your hands be covered with dust! Ghusl is obligatory for her if, upon awakening, she finds fluid.” Umm Sulaym again asked: “O Messenger of Allah! Do women also have fluid?” The Prophet (peace be upon him) said: “If there were no fluid, how would the child resemble her? They are like men.”[Hayatus-Sahabah—3/221, 222]

It is narrated from Anas (may Allah be pleased with him) that he said: Once my mother took me to the Messenger of Allah (peace be upon him) and said: “O Messenger of Allah! Please supplicate for this little servant of yours.” The Messenger (peace be upon him) supplicated: “O Allah, bless him with abundance in wealth and children, grant him a long life, and forgive his sins.” In his later life Anas used to say: “I have buried ninety-eight—or, according to another report, 102—of my children and descendants. My garden bears fruit twice a year. I have lived so long that I have grown weary of life. I am now hoping for the fulfillment of the fourth supplication—that my sins be forgiven.”[Ibid.—3/347, 633]

Hazrat Anas would serve the Messenger of Allah (peace be upon him) every day and return home at midday. One day, while walking home at midday, he saw boys his own age playing along the way. He liked the game and stopped to watch. After a while he saw the Messenger (peace be upon him) coming toward them. He came, took Anas by the hand, and sent him on an errand. When Anas returned, the Messenger (peace be upon him) proceeded toward home. Since Anas was late returning, his mother Umm Sulaym asked why. He replied: “I went on a secret errand for the Messenger of Allah (peace be upon him), which is why I was late.” His mother thought the boy might be concealing the truth and asked: “What errand?” Anas replied: “It is a secret; I cannot tell anyone.” His mother said: “Then keep it secret and do not disclose it to anyone.”[Al-Fathur-Rabbani—22/204; Hayatus-Sahabah—1/343; 2/503] Hazrat Anas kept this secret throughout his life.

Thus, many scattered accounts of Umm Sulaym’s life are found in various books, and they are highly instructive. No reliable information is available regarding the year of her death.

Umm Haram bint Milhan ((may Allah be pleased with her))

The real name of Hazrat Umm Haram (may Allah be pleased with her) is not known. This was her kunyah, and she became famous in history by this name. She was the daughter of Milhan ibn Khalid and belonged to the Najjar branch of Medina’s renowned Khazraj tribe. Through her mother, she was the sister of Hazrat Umm Sulaym and the maternal aunt of the famous Companion Hazrat Anas ibn Malik, the Messenger of Allah’s (peace be upon him) attendant. Through nursing, she was also the maternal aunt of the Noble Messenger (peace be upon him).[As-Sirah al-Halabiyyah—3/73]

The family of Milhan of Medina’s Najjar clan was exceptionally blessed. At the beginning of the Islamic call in Medina, the members of this family sought shelter under the shade of Islam. Deep love for Allah and His Messenger (peace be upon him) became rooted in their hearts. Men and women alike made notable contributions to jihad, the pursuit of knowledge, sacrificing their lives in the service of Islam, generosity, and other virtuous causes. Milhan’s two sons, Haram and Sulaym (may Allah be pleased with them), fought at Badr and Uhud. Both were among the principal members of Bi’r Ma‘unah and were martyred there. One of the great achievements of Haram ibn Milhan (may Allah be pleased with him) was that he succeeded in making his killer, Jabbar ibn Sulami, a Muslim before he died. The incident was briefly as follows: When Jabbar ibn Sulami shot an arrow at Haram, it pierced his chest, and he loudly (Arabic**************)

proclaimed it and fell to the ground. The meaning of the statement was: “By the Lord of the Ka‘bah, I have succeeded”—that is, I have succeeded in attaining martyrdom. When the killer Jabbar learned the meaning of the word (Arabic *****), he underwent a change of heart. He repented and entered Islam. The final words uttered by Hazrat Haram ibn Milhan (may Allah be pleased with him) became the reason for Hazrat Jabbar ibn Sulami (may Allah be pleased with him) embracing Islam.[Bukhari: Babur-Raji‘; Nisa min ‘Asr an-Nubuwwah—42]

Among the noble women of Medina who enhanced their character through the companionship of the Noble Messenger (peace be upon him) were Milhan’s two daughters, Umm Sulaym and Umm Haram. Only the author of At-Tahdhib mentions that Umm Haram’s (may Allah be pleased with her) first husband was ‘Amr ibn Qays al-Ansari.[At-Tahdhib—12/46] However, most books name the famous Companion Hazrat ‘Ubadah ibn as-Samit as her husband. Ibn Sa‘d believed that ‘Ubadah ibn as-Samit was her first husband and ‘Amr ibn Qays her second husband.[Tabaqat—8/268] Reliable books of sirah, however, state that ‘Ubadah ibn as-Samit (may Allah be pleased with him) was her last husband.[Sahabiyyat—210] This ‘Ubadah (may Allah be pleased with him) was a great early Ansari Companion, a member of the Pledge at ‘Aqabah, a naqib, a courageous mujahid at Badr, Uhud, and Khandaq, and a participant in all major events, including Bay‘at ar-Ridwan. He died in Ramla, Palestine, in 34 AH.[Tahdhib al-Asma’ wal-Lughat—1/256, 257; Al-A‘lam—3/258]

The mosque built by the Noble Messenger (peace be upon him) two miles from the center of Medina (Mu‘jam al-Buldan—4/302), founded upon piety and God-consciousness, is Masjid Quba. This verse was revealed concerning this mosque:[Surah At-Tawbah—108; As-Sirah al-Halabiyyah—3/73] (Arabic***********) “The mosque whose foundation was laid from the first day upon piety is more worthy for you to pray in.”

This mosque holds immense importance in Islamic history. Hazrat Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) would come to this mosque riding or walking and perform two rak‘ahs of prayer there.[Sahih Muslim—4/127] Umm Haram’s family lived beside this sacred mosque of Quba. The Messenger (peace be upon him) showed Hazrat Haram great honor and regard. He would sometimes visit her home and rest there at midday.[Usud al-Ghabah—5/574; Al-Isti‘ab—4/424; Adh-Dhahabi: Tarikh—3/317; Al-Isabah—4/441] He would sometimes also perform prayer there. Hazrat Anas (may Allah be pleased with him) said: One day the Prophet (peace be upon him) came to us. Only I, my mother Umm Sulaym, and my maternal aunt Umm Haram were at home. He said to us: “Come, I will lead you in prayer.” It was not the time of any prescribed prayer. He led us in prayer and supplicated for all the good of this world and the Hereafter for every member of our family.[Sahih Muslim—2/128] Once, when the Messenger (peace be upon him) came to Umm Haram’s home, she prepared food and fed him. After eating, he rested for a while, while Umm Haram (may Allah be pleased with her) parted the hair on the Messenger’s (peace be upon him) head and began looking for lice. In this state, the Messenger (peace be upon him) dozed lightly. Soon he awoke with a gentle smile and gave Umm Haram (may Allah be pleased with her) the glad tidings of martyrdom. From that day she began to be called “ash-Shahidah” (the female martyr). The other woman to whom the Messenger (peace be upon him) gave the glad tidings of martyrdom was Umm Waraqah al-Ansariyyah (may Allah be pleased with her). It may be noted that the mother of the Messenger of Allah’s (peace be upon him) grandfather, ‘Abdul-Muttalib, was a daughter of Banu Najjar. Thus Umm Haram (may Allah be pleased with her), being related to the Messenger of Allah (peace be upon him) as a maternal aunt, was his mahram. Therefore, she was able to touch his head and remove lice.[Nisa min ‘Asr an-Nubuwwah—44]

Imam at-Tirmidhi compiled a narration from Hazrat Anas ibn Malik. He said: The Messenger of Allah (peace be upon him) would come to Umm Haram’s home, and she would feed him. Umm Haram was the wife of ‘Ubadah ibn as-Samit. One day the Messenger (peace be upon him) came, and she fed him. Then she parted the hair on his head and began looking for lice. The Messenger (peace be upon him) fell asleep. After a while he awoke and smiled gently. Umm Haram asked: “O Messenger of Allah, why did you smile?” He replied: “In my sleep I was shown that some members of my ummah had boarded ships to cross the sea for jihad in the path of Allah.” Umm Haram pleaded: “O Messenger of Allah, supplicate to Allah that He include me among them.”

Then the Messenger (peace be upon him) laid his head down and fell asleep again. After a while he awoke smiling gently. Umm Haram again asked: “O Messenger of Allah, why are you smiling?” The Messenger (peace be upon him) repeated what he had said before. Umm Haram made the same request as earlier. This time the Messenger (peace be upon him) said: (Arabic**********) “You will be among the first group.”

Time passed. The Messenger of Allah (peace be upon him) passed away. The first and second caliphs, Abu Bakr and ‘Umar (may Allah be pleased with them), departed this world one after another. The borders of the Islamic caliphate expanded greatly. The third caliph, Hazrat ‘Uthman (may Allah be pleased with him), assumed the caliphate. The governor of Syria, Hazrat Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him), requested the caliph’s permission to campaign against the sea island of Cyprus. At that time Cyprus was ruled by the Byzantine Romans. Previously, the Muslims had neither a navy nor any experience in naval expeditions. Therefore, in response to Amir Mu‘awiyah’s (may Allah be pleased with him) request, Hazrat ‘Uthman (may Allah be pleased with him) convened a meeting of the council of shura. After extensive discussion and consideration, it was decided to establish a navy and campaign against Cyprus by sea. This was the Muslims’ first naval expedition, so great caution was exercised.

In accordance with the decision of the council of shura, Hazrat ‘Uthman (may Allah be pleased with him) ordered the campaign against Cyprus across the sea in 27 AH. Hazrat Mu‘awiyah (may Allah be pleased with him) formed a navy. He included in it many eminent Companions, such as Hazrat Abu Dharr al-Ghifari, Abu ad-Darda, and ‘Ubadah ibn as-Samit (may Allah be pleased with them).

On the day the Messenger (peace be upon him) foretold that Umm Haram would participate in a naval battle, she heard him say: (Arabic***********) “The first army of my ummah to fight by sea will make Paradise obligatory for themselves. Umm Haram, you too will be among them.”[Bukhari: Al-Jihad; Hilyat al-Awliya wa Tabaqat al-Mashahir wal-A‘lam—2/61; Tarikh Dimashq—486 [Tarajim an-Nisa]]

From that day Hazrat Umm Haram (may Allah be pleased with her) awaited such a naval expedition. After a long time, the opportunity finally came. She set out for jihad with her husband, ‘Ubadah ibn as-Samit (may Allah be pleased with him). Crossing the turbulent sea, the Muslim army landed in Cyprus, drove away the Roman forces, and raised the Islamic flag there. In reality, Cyprus was conquered without a battle, solely through a peace treaty.

After the conquest of Cyprus, as the army was preparing to return to the mainland, Umm Haram (may Allah be pleased with her) fell while mounting a riding animal one day. She was severely injured and died there from those injuries. She was buried on the soil of the sea island of Cyprus.[Sunan at-Tirmidhi, Hadith no. 1645; Dala’il an-Nubuwwah—2/712; Nasab Quraysh—124–125]

Hisham ibn al-Ghaz said: Umm Haram bint Milhan’s grave is in Cyprus. The local people say: “This is the grave of a righteous woman.”[Tarikh Dimashq—496 (Tarajim an-Nisa)] He also said: “In 91 AH I saw her grave on the coast of the Baqaqis Sea and stood beside it. Even today, countless people from different continents gather there.”[Nisa min ‘Asr an-Nubuwwah—47]

Hazrat Umm Haram (may Allah be pleased with her) was the first female naval warrior in Islamic history. She was the first female Companion sailor to cross the White Sea for the purpose of war.

Narration of Hadith

Hazrat Umm Haram (may Allah be pleased with her) narrated hadiths from the Messenger of Allah (peace be upon him). A total of five hadiths were narrated from her. Many eminent Companions and Tabi‘is narrated those hadiths, including Anas ibn Malik, ‘Amr ibn Aswad, ‘Ubadah ibn as-Samit (may Allah be pleased with them), ‘Ata ibn Yasar, and Ya‘la ibn Shaddad ibn Aws (may Allah be pleased with him).

She left behind three sons—Qays, ‘Abdullah, and Muhammad. The first two were from her first husband, and the last was from ‘Ubadah ibn as-Samit (may Allah be pleased with him).[Tabaqat—8/318; Al-Isabah—4/442]

Fatimah bint Qays al–Fihrriyyah ((may Allah be pleased with her))

Hazrat Fatimah’s (may Allah be pleased with her) father was Qays ibn Khalid and her mother was Umaymah bint Rabi‘ah. Her brother was Dahhak ibn Qays. Fatimah was ten years older than Dahhak. Fatimah’s mother, Umaymah, was a daughter of Banu Kinanah. Her first marriage was to Abu ‘Amr Hafs ibn al-Mughirah.[Al-Isti‘ab—4/383 (marginal note to Al-Isabah); Tabaqat—8/273] She accepted Islam during the first phase of the Islamic call in Makkah, and when the women began emigrating from Makkah, she also emigrated.[Usud al-Ghabah—5/526]

In 10 AH, an army under the leadership of Hazrat ‘Ali (may Allah be pleased with him) was sent toward Yemen. Fatimah’s husband, Abu ‘Amr, was also a member of this army. ‘Amr had already pronounced divorce twice to Fatimah. Now, while departing from Medina, he conveyed the third divorce to her through their marriage agent, ‘Ayyash ibn Rabi‘ah (may Allah be pleased with him). Along with it, he sent five sa‘ of barley and five sa‘ of dates as her provisions. When Fatimah demanded from ‘Ayyash maintenance and a house in which to stay, he said: “Your husband has sent only these dates and this barley. We have nothing else. Even what has been given is merely an act of kindness and sympathy. Otherwise, you have no further right to anything from us.”

Fatimah could not accept what ‘Ayyash had said. She packed her clothes and went straight to the Messenger of Allah (peace be upon him). Khalid ibn al-Walid and several others were present there. Fatimah related the entire incident. The Messenger (peace be upon him) asked: “How many times has Abu ‘Amr divorced you?” She replied: “Three times.” The Messenger (peace be upon him) said: “Then Abu ‘Amr is no longer responsible for providing you with food and lodging. Stay with Shurayk and complete your ‘iddah.” But relatives lived in Umm Shurayk’s house, so he said again: “Ibn Maktum is blind, and he is your paternal cousin. Therefore, it is better for you to stay with him and complete your ‘iddah.”

Following the Messenger of Allah’s (peace be upon him) instructions, Hazrat Fatimah stayed at Ibn Maktum’s house. After completing her ‘iddah, marriage proposals began arriving from every direction. Among them were proposals from Mu‘awiyah ibn Abi Sufyan, Abu Jahm, and Usamah ibn Zayd. Fatimah (may Allah be pleased with her) consulted the Messenger of Allah (peace be upon him) about these proposals. The Messenger (peace be upon him) said: “Mu‘awiyah is a poor man who possesses little, while Abu Jahm is quarrelsome and harsh-tempered. Usamah ibn Zayd is better than both of them. Marry him.” Fatimah thought that the Messenger (peace be upon him) himself would marry her. For this reason, she hesitated about marrying Usamah. Seeing her condition, the Messenger (peace be upon him) asked her what prevented her from marrying him and said: “Obey Allah and His Messenger (peace be upon him); there is good for you in that.” At these words of the Messenger of Allah (peace be upon him), Fatimah (may Allah be pleased with her) married Usamah ibn Zayd. Fatimah (may Allah be pleased with her) later used to say: “After this marriage, I became an object of people’s envy.”[Sahih Muslim—1/483; Musnad—6/411–414; Tabaqat—8/274–275]

After Caliph Umar’s (RA) death in 23 AH, the sessions of the Majlis al-Shura used to be held at Fatima’s (RA) house. [Al-Isti’ab, 4/383; Usud al-Ghabah, 5/527] In 54 AH, her husband Usamah (RA) died. She was deeply distressed by her husband’s death. As a widow, she spent the rest of her life in the household of her brother Dahhak. Later, when Yazid ibn Mu’awiyah (RA), during his caliphate, appointed Dahhak ibn Qays governor of Iraq, Fatima moved to Kufa and continued to live there. [Usud al-Ghabah, 5/526] The exact year of her death is not known. However, she was alive until the caliphate of Abdullah ibn al-Zubayr (RA). [Sahih Muslim, 1/485]

She was a beautiful woman. [Al-Isabah, 4/384] At the same time, she was a truly accomplished woman, possessing keen intelligence, wisdom, refined cultural taste, sound judgment, and thoughtful insight. [Usud al-Ghabah, 5/526]

The daughter of Sa’id ibn Zayd was the wife of Abdullah ibn Amr ibn Uthman. Fatima (RA) was the girl’s maternal aunt. Abdullah pronounced three divorces upon his wife. Fatima told the girl to come and stay with her. When Marwan learned of this, he sent Qubaysah to her. Qubaysah came to Fatima and said, “How can you turn a woman out of her home before she has completed her waiting period?” She replied, “It is because the Messenger (SAW) gave me this very command.” She then related the incident from her own life and recited the following Quranic verses in support. [Surah al-Talaq, verses 1–2] After reciting this much, she said, “This concerns the case of revocable divorce, or divorce in which the wife may be taken back.” Immediately thereafter it says: “When you intend to divorce women, divorce them with regard to their waiting period and count the waiting period. Fear Allah, your Lord. Do not turn them out of their homes, unless they commit an evident indecency. Then, when they approach the end of their waiting period, either retain them honorably or release them honorably.”

On the basis of this final verse, after three divorces no possibility remains in any circumstance. She then said, “Since, according to us, a wife is not entitled to maintenance in this situation unless she is pregnant, there is no point in keeping her confined any longer.” [Sahih al-Bukhari, 9/421–422; Sahih Muslim, Book of Divorce, Hadith no. 1480; Abu Dawud, Hadith no. 2284, Book of Divorce; al-Tirmidhi, Hadith no. 1135, Book of Marriage; Muwatta Imam Malik, 1/98; Musnad, 6/415–416]

Fatima bint Qays (RA) narrated several hadiths from the Messenger of Allah (SAW). Among the most notable people who heard and transmitted these hadiths from her were: al-Qasim ibn Muhammad, Abu Bakr ibn Abu Jahm, Abu Salamah, Sa’id ibn al-Musayyib, Urwah, Abdullah ibn Abdullah, al-Aswad, Sulayman ibn Yasar, Abdullah al-Bahi, Muhammad ibn Abd al-Rahman ibn Thawban, al-Sha’bi, Abd al-Rahman ibn Asim, and Tamim. [Siyar A’lam al-Nubala, 2/319; Al-Isti’ab, 4/383; Sahabiyyat, 180]

Fatima (RA) was an exceptionally refined, tasteful, and courteous woman. The renowned Tabi’i Imam al-Sha’bi was her student. Once he went to visit Fatima. Fatima (RA) gave him dates to eat and mixed sawiq for him to drink. [Sahih Muslim, 1/484]

Fatima bint Khattab ((RA))

Fatima’s (RA) father was al-Khattab ibn Nufayl, a descendant of the Adawi branch of the Quraysh tribe of Makkah. Her mother, Hantamah bint Hashim ibn al-Mughirah, was a daughter of the Makhzumi branch of Quraysh. [Ibn Sa’d, Tabaqat, 8/267; Al-Isabah, 4/370] Fatima’s (RA) greatest distinction was that she was the full sister of Umar ibn al-Khattab (RA) and the wife of Sa’id ibn Zayd (RA). Her kunya was Umm Jamil. [Usud al-Ghabah, 5/519; Al-Isti’ab, 4/370] During the early period of Islam in Makkah, before the Messenger of Allah (SAW) began staying in the house of al-Arqam ibn Abi al-Arqam (RA), only a handful of men and women accepted Islam. Fatima (RA) and her husband were among them. [Tabaqat, 8/267; Nisa min Asr al-Nubuwwah, 462]

Fatima was a woman of penetrating intelligence, foresight, a clear disposition, and a pure heart. Her faith was so firm that not the slightest trace of doubt or uncertainty could find a place in it. It is reported that after Khadijah (RA), the first women to accept Islam were, in succession, Umm al-Fadl, the wife of Abbas ibn Abd al-Muttalib (RA), Asma, the daughter of Abu Bakr (RA), and Fatima, the daughter of Khattab (RA). [Al-Sirah al-Halabiyyah, 1/445] After mentioning the names of eight people who accepted Islam in the earliest period in Makkah, Ibn Hisham discussed ten other men and women who accepted Islam; among them were Sa’id ibn Zayd and his wife Fatima (RA). [Sirat Ibn Hisham, 1/252–254]

The polytheists of Quraysh in Makkah persecuted the Muslims in various ways. Umar ibn al-Khattab (RA) also persecuted his sister Fatima (RA) because she had accepted Islam. He persecuted other Muslims as well. But his sister Fatima awakened remorse in him and drew him toward Islam.

Before the rise of Islam, Fatima (RA) married Sa’id ibn Zayd ibn Amr ibn Nufayl of the Quraysh tribe of Makkah. Sa’id migrated to Madinah and took part with the Messenger of Allah (SAW) in all the expeditions, including Badr. He was one of the fortunate ten who received the glad tidings of Paradise from the Messenger of Allah (SAW). He died in Madinah in 51 AH. [Al-A’lam, 3/146; Siyar A’lam al-Nubala, 1/124] It is reported that the husband and wife accepted Islam together. It is also reported that Fatima became Muslim before her husband. [Al-Isti’ab, marginal notes to Al-Isabah, 4/383]

The Acceptance of Islam by Fatima and Umar (RA)

Reliable early sources contain detailed accounts of Umar’s (RA) acceptance of Islam through various reports. Here, the substance of those reports is presented.

Umar was known for his rough temper, stern nature, and extremely hostile attitude toward the Messenger of Allah (SAW). One day, he left his house with his sword hanging over his shoulder, intending to kill the Messenger of Allah (SAW).

On the way, he met Nu’aym ibn Abdullah al-Nahham. He asked, “Umar, where are you going?” Umar replied, “I am going to kill Muhammad.” Nu’aym said, “If you kill Muhammad, will Banu Hashim and Banu Zuhrah let you go?” Umar said, “It seems that you too have abandoned the religion of your forefathers and become an unbeliever.” Nu’aym said, “Umar, shall I tell you something astonishing? Your sister and her husband have both accepted Islam and abandoned the religion you follow.” Hearing this, Umar (RA), enraged and agitated, headed for his sister and brother-in-law’s house. Khabbab ibn al-Aratt (RA) was there with them, carrying a booklet containing Surah Ta-Ha. He was teaching the two of them this surah. When they sensed Umar’s (RA) arrival, Khabbab (RA) hid in a corner of the house, and Fatima hid the booklet. Umar (RA) had heard Khabbab teaching them the Quran as he approached the house. So as soon as he entered, he asked, “What was this humming sound I heard here?” They replied, “We were merely talking among ourselves.” Umar said, “Perhaps you have apostatized. I have learned that you have become followers of Muhammad’s religion.” His brother-in-law Sa’id (RA) said, “Umar, what would you do if the truth lay somewhere outside your own religion?” Umar (RA) could no longer control himself. He leaped upon Sa’id (RA), punched and kicked him until he knocked him to the ground, and then began trampling him with both feet. Fatima pulled Umar away from her husband. But Umar (RA) struck Fatima (RA) so hard in the face that it became drenched in blood. In this state, Fatima said, “Umar, the truth lies outside your religion. I testify that there is no god but Allah, and I also testify that Muhammad (SAW) is the Messenger of Allah. I have already accepted Islam. Now there is no possibility of my leaving it out of fear of you.”

When Umar (RA) saw his sister’s bloodstained face, he was startled. He became ashamed and remorseful. He said, “All right, give me the booklet you were reading; let me read it.” Umar knew how to read and write. His sister was intensely eager for her brother Umar to accept Islam. She said, “You are an impure person, and no one but the pure may touch this. Get up, bathe, and come back.” Like an obedient boy, Umar got up, bathed, returned, took the booklet in his hands, and recited: “In the name of Allah, the Most Compassionate, the Most Merciful.” After reading this much, he remarked, “How beautiful and pure are these names.” Then he recited from the beginning of the surah up to this verse: “Indeed, I am Allah. There is no god but Me. So worship Me and establish prayer for My remembrance.” [Surah Ta-Ha, 14]

Then he exclaimed joyfully, “These are wonderfully magnificent words! Where is Muhammad? Take me to him.”

Hearing Umar’s (RA) call, Khabbab ibn al-Aratt (RA) hurried out to him. Addressing Umar, he said, “Umar, glad tidings to you! I hope that the supplication the Messenger of Allah (SAW) made last Thursday has been answered in your case.” The supplication was: “O Allah, strengthen Islam through either Umar ibn al-Khattab or Abu Jahl ibn Hisham.” Khabbab (RA) also informed him that the Messenger of Allah (SAW) was then at the house of al-Arqam, at the foot of Mount Safa.

Umar (RA) then reached al-Arqam’s (RA) house near Mount Safa and declared his acceptance of Islam before the Messenger of Allah (SAW). [For a detailed account, see: Sirat Ibn Hisham, 1/343–345; Tabaqat, 3/267–268; Usud al-Ghabah, 4/52–53; Sifat al-Safwah, 1/269–271; A’lam al-Nisa, 4/50; al-Dhahabi, Tarikh, 1/174–175]

Fatima (RA) was immensely happy that, despite being beaten by her own brother, she had brought him into Islam. When the command came to migrate from Makkah to Madinah, Fatima and her husband Sa’id ibn Zayd (RA) went to Madinah with the early migrants. [Al-Isti’ab, 2/553] There she participated as much as she could, along with the other Muslim women, in building the Islamic society.

Ibn al-Jawzi (RAH) said that Fatima (RA) narrated hadiths from the Messenger of Allah (SAW), though their number cannot be determined. None of the hadiths narrated by her is found in the authentic hadith collections. [Nisa min Asr al-Nubuwwah, 468] Ibn Hajar (RAH) narrated this hadith from her. [Al-Isabah, 4/381]

“I heard the Messenger of Allah (SAW) say: My Ummah will remain in goodness and well-being as long as love of the world does not appear among them through corrupt scholars, those who lead others into ignorance, and tyrannical rulers. But when love of the world appears among them, I fear that Allah will make His punishment widespread over them.”

Her greatness and honor are described in the book Ad-Durr al-Manthur as follows: [Ad-Durr al-Manthur, 364]

“She was a skilled writer, learned, and intelligent woman. At the time of her death, she left behind four sons. She loved goodness and virtue, hated evil and wrongdoing, enjoined righteous deeds, and forbade wicked deeds.”

She died during the caliphate of Umar (RA). At the time of her death, she left behind four sons: Abdullah, Abd al-Rahman, Azyad, and al-Aswad. [Ibid.]

Fatima bint al–Asad ((RA))

She was a noble female Companion who cared for the Messenger of Allah (SAW) as a person’s chest protects the heart and the eyelids protect the eyes. She loved the Messenger of Allah (SAW) as a loving mother loves her only child. Her name is among those of the great women whose contributions to the early history of Islam have been recorded in letters of gold. She possessed immense greatness and honor. After the death of our beloved Prophet Muhammad’s (SAW) grandfather, Abd al-Muttalib, she was blessed with the opportunity to raise him. She was the proud mother of Ali ibn Abi Talib (RA), the fourth caliph of Islam and one of the Messenger of Allah’s (SAW) greatest cavalry warriors among the Companions. She was the grandmother of Hasan and Husayn (RA), the two leaders of the youth of Paradise. She was the mother of Ja’far al-Tayyar (RA), one of the three martyrs of the great Battle of Mu’tah. Above all, she was the mother-in-law of Fatima al-Zahra (RA), the beloved daughter of the Messenger of Allah (SAW) and the mother of Hasan and Husayn (RA). Imam Shams al-Din al-Dhahabi (RAH) introduced her as follows: [Siyar A’lam al-Nubala, 2/118]

Fatima’s father’s name was Asad. Her grandfather was Hashim, and her great-grandfather was Abd Manaf ibn Qusayy. She was a daughter of the Hashimi branch of Quraysh and the mother of Ali ibn Abi Talib. Through Hashim, her lineage joined that of the Messenger of Allah (SAW). The Messenger of Allah’s (SAW) grandfather, Abd al-Muttalib, was both her father-in-law on one side and her uncle on the other. She was among the women who migrated from Makkah to Madinah during the early period.

When the Messenger of Allah’s (SAW) grandfather, Abd al-Muttalib, realized that his life’s end was approaching, he called his son Abu Talib and entrusted him with the upbringing of his orphaned nephew, Muhammad ibn Abdullah. He wanted his orphaned grandson to grow up under the direct care of Abu Talib and his wife, Fatima bint Asad. He urged them to take special care of Muhammad. From then on, the boy Muhammad became part of the household of his uncle and aunt, Abu Talib and Fatima (RA). Fatima worked together with her husband to care for and raise Muhammad. After the boy Muhammad joined their family, she noticed that when her children ate with Muhammad, their food was greatly blessed. Abu Talib had many sons and daughters and was extremely poor. The food prepared for his family at each meal was not enough to fill everyone’s stomachs, whether they ate together or separately. But when Muhammad ate with them, everyone was satisfied. Therefore, when the children sat down to eat, Abu Talib would say, “Wait a little for my son Muhammad to come.” He would come, eat with them, and their food would remain. If he first drank from a bowl of milk, they would all be satisfied, although any one of them could have finished the entire bowl. Thus Abu Talib would say to him, “You are a very blessed boy.”

Children and adolescents are generally disheveled and covered with dust, but Muhammad (SAW) was always neat and well-groomed, with oil and kohl applied. [Sirat Ibn Hisham, 1/120] Fatima bint Asad observed all this, and her affection and tenderness toward Muhammad (SAW) increased further. She took even greater care of him. In this way, from his childhood through his youth—that is, until his marriage to Khadijah (RA)—she raised him with more affection and tenderness than she showed her own children. She guarded him as though hiding him beneath her veil from every kind of evil and harm. For this reason, throughout his life the Prophet (SAW) saw in his aunt Fatima bint Asad a reflection of his own mother, Aminah bint Wahb. He regarded her as a second mother after his birth mother.

Fatima bint Asad (RA) listened attentively to whatever people said about Muhammad (SAW), especially what her husband Abu Talib often said: “This nephew of mine will become a man of great honor.” [Al-Sirah al-Halabiyyah, 1/189; Nisa’un Mubashsharat bil-Jannah, 41] From her husband she also heard accounts of the miraculous events that occurred around the young Muhammad (SAW) during the journey to Syria. She further heard the account of Maysarah, Khadijah’s servant, of what he had witnessed while traveling to Syria with the young Muhammad (SAW). Everything she herself observed in Muhammad (SAW), together with what she heard others say about him, affected and impressed her so deeply that she did not hesitate in the least to place her beloved son Ali under his care.

From very close by, she had seen in Muhammad (SAW) the form of a loving father. She had noticed his extraordinary interest in and enthusiasm for Ali from the time of Ali’s birth. It is reported that she said: “After Ali was born, Muhammad took a little saliva from his own mouth and put it into Ali’s mouth. Then Ali fell asleep licking his tongue. The next morning we called a wet nurse for Ali, but he would accept no woman’s breast. I called Muhammad. He put a little milk on his tongue, and Ali fell asleep licking it. This continued for as long as Allah willed. [Al-Sirah al-Halabiyyah, 1/432; Ibid.] Seeing and hearing all this, Fatima bint Asad’s affection, tenderness, reverence, and respect for Muhammad continued to grow day by day. She urged her son Ali to become Muhammad’s constant companion.

In the early days, when the Messenger (SAW) prayed in the precincts of the Ka’bah, the Quraysh did not attach much importance to it. Later, when he began praying regularly, Ali and Zayd guarded him. Eventually, whenever the Messenger (SAW) left the house, the two of them stayed with him constantly. One day Ali (RA) left the house with the Messenger of Allah (SAW), and Abu Talib called for him but could not find him. Ali’s mother, Fatima, said, “I saw him leave with Muhammad.” Abu Talib searched for them and found them at Shi’b Abi Talib. Muhammad (SAW) was standing in prayer, while Ali (RA) was guarding him. [Ansab al-Ashraf, 1/111]

Muhammad (SAW) received prophethood and was commanded to call his own tribe and relatives toward Islam. Allah revealed: “Warn your closest relatives.” [Surah al-Shu’ara, 214]

The Prophet (SAW) fulfilled his Lord’s command. He called his close relatives toward the welfare of this world and the Hereafter and urged them to believe in Allah and His Messenger. Fatima bint Asad was one of the small number of women who believed in Allah and His Messenger and became Muslim during that very earliest period of Islam. On that day, although her husband Abu Talib was unable to respond to his nephew Muhammad’s (SAW) call, their young son Ali (RA) believed in Allah and His Messenger.

From this point began the second phase of the life of this noble female Companion, Fatima bint Asad (RA). The Quraysh set themselves resolutely against Muhammad and the religion of Islam. They entered into conflict with Banu Hashim. When they saw that Abu Talib and his wife were supporting and sheltering Muhammad (SAW), they demanded that Muhammad be handed over to them. But the uncle and aunt remained steadfast in support of their nephew Muhammad (SAW). They did not yield to any pressure and firmly rejected the demand that Muhammad (SAW) be handed over to them. As a result, they became bent on taking revenge against those who had believed and followed Muhammad (SAW).

When the Prophet (SAW) saw that the Quraysh were exceeding all bounds in persecuting and oppressing his followers, he permitted them to migrate to Abyssinia. Among the group of Muslims who first migrated to Abyssinia to escape the persecution of the Quraysh were Ja‘far ibn Abi Talib (RA), the beloved son of Fatimah bint Asad, and his wife Asma bint Umais (RA). At the time of their departure, this son of Mother Fatimah resembled the Noble Prophet (SAW) in appearance and manners. The five Quraysh whom people considered similar in appearance to the Messenger of Allah (SAW) were: Ja‘far ibn Abi Talib, Qutham ibn al-‘Abbas, al-Sa’ib ibn ‘Ubayd ibn ‘Abd Yazid ibn Hashim ibn ‘Abd al-Muttalib, Abu Sufyan ibn al-Harith ibn ‘Abd al-Muttalib, and al-Hasan ibn ‘Ali ibn Abi Talib (RA). [Nisa’un Mubashsharat bil-Jannah, p. 42]

When the Quraysh saw that the matter was gradually going beyond their control, they decided to confine all the men, women, children, young people, and elderly members of Banu Hashim and Banu ‘Abd al-Muttalib in the valley of Shi‘b Abi Talib. Fatimah bint Asad (RA), seeking Allah’s pleasure, accepted this confinement along with the other women. Like the others, she faced three years of unbearable hunger and starvation in this confined life, surviving somehow by eating leaves from trees. Finally, after three years, in the tenth year of Prophethood, the blockade was lifted. Fatimah (RA), along with the other Muslims, returned to a life of freedom. During these three years, the women displayed the utmost patience and endurance.

After being freed from Shi‘b Abi Talib, in the tenth year of Prophethood, two of the Messenger of Allah’s (SAW) closest people died within a short interval of one another. First, his beloved wife, the Mother of the Believers, Khadijah bint Khuwaylid (RA), and then his uncle Abu Talib departed this world. Until then, these two had served as shields in the life of the Messenger of Allah (SAW). In their absence, the tyrannical Quraysh began to intensify their persecution and oppression of the Prophet (SAW) and his followers. Finally, Allah the Exalted permitted the Noble Prophet (SAW) and the Muslims to migrate to Madinah.

The Messenger (SAW) and his companions migrated to Madinah. Fatimah bint Asad (RA) also left Makkah with the others and went to Madinah. Al-Zubayr ibn Bakkar said concerning her Islam and migration: [Arabic text] [al-Isti‘ab, 4/370] “She accepted Islam and migrated toward Allah and His Messenger.”

Her Status and Virtue

The eminent Tabi‘i Imam al-Sha‘bi (RH) said concerning her Islam and migration: [Arabic text] [Usd al-Ghabah (7168); al-Isabah, 4/380] “Fatimah bint Asad ibn Hashim, the mother of ‘Ali ibn Abi Talib (RA), accepted Islam and migrated to Madinah.”

Regarding Fatimah bint Asad’s (RA) status and importance to the Messenger of Allah (SAW), Ibn Sa‘d says: [Arabic text] [Tabaqat, 8/222; Sifat al-Safwah, 2/54; al-Isabah, 4/380] “Fatimah bint Asad accepted Islam. She was a righteous woman. The Messenger of Allah (SAW) would visit her and rest at midday in her house.”

Because of her truthfulness and piety, the Messenger (SAW) held her in the highest respect and affection. In return for raising him, teaching him manners and character, and treating him well, the Messenger (SAW) always treated her kindly. Her son ‘Ali (RA) married the Messenger of Allah’s daughter Fatimah (RA). She then established herself as a loving mother and an ideal mother-in-law. Their life was not one of wealth and luxury; they had to do all the work themselves. After bringing the Prophet’s daughter Fatimah (RA) into his home, ‘Ali (RA) said to his mother: “I will help Fatimah bint Rasulullah with fetching water and going out when necessary, while you will help her with the household work, grinding wheat, and kneading flour.” [Sifat al-Safwah, 2/54; al-Dhahabi, Tarikh al-Islam, 3/621; Usd al-Ghabah, 5/517]

Because of the Messenger of Allah’s (SAW) exceptional affection and respect for Fatimah bint Asad, he would sometimes send her various gifts. Ja‘dah ibn Hubayrah narrated from ‘Ali. He said: Once the Messenger (SAW) sent us a pair of exceptionally fine new garments. He also sent the instruction: “Make these two into veils and distribute them among the Fatimahs.” I cut them into four pieces. I gave one piece to Fatimah bint Rasulullah, one to Fatimah bint Asad, and another to Fatimah bint Hamzah (RA). He did not say to whom he gave the fourth piece. Ibn Hajar (RH) said that he probably gave it to Fatimah bint Shaybah, the wife of ‘Aqil ibn Abi Talib. [Usd al-Ghabah, 5/517; al-Isabah, 4/380] It should be noted that there were twenty-four female Companions named Fatimah. [Nisa’un min ‘Asr al-Nubuwwah, p. 22; Nisa’un Mubashsharat bil-Jannah, p. 44]

Ibn al-Athir said that Fatimah bint Asad was the first Hashimi woman to give birth to a child of Hashimi lineage. [al-Isti‘ab, 2/774; Siyar A‘lam al-Nubala’, 2/118] She was the first Hashimi woman from whose womb a caliph was born. Then al-Hasan ibn ‘Ali (RA) was born from Fatimah, the daughter of the Messenger of Allah (SAW). Thereafter, al-Amin, the caliph, was born from the womb of Zubaydah, the wife of Caliph Harun al-Rashid. [Nisa’un Mubashsharat bil-Jannah, p. 45]

Fatimah bint Asad (RA) also held an honored place in the hearts of the noble Companions, especially among the Companion poets. After Ja‘far ibn Abi Talib (RA) was martyred at Mu’tah, the poet Hassan ibn Thabit (RA), in the poem he composed in his memory, also praised his mother Fatimah highly. [Sirat Ibn Hisham, 2/151]

Similarly, the poet al-Hajjaj ibn ‘Ulat al-Sulami also praised his mother while praising Hazrat ‘Ali’s (RA) valor and courage in the Battle of Uhud. [al-Bidayah wa’l-Nihayah, 7/336; Nisa’un Mubashsharat bil-Jannah, p. 45]

Many people believe that she died before the migration. However, that is not correct. Imam al-Samhudi (RH), in his book al-Wafa bi Akhbar Dar al-Mustafa, mentioned that she died in Madinah and was buried in the al-Rawha cemetery. [al-Isabah, 4/380]

Fatimah bint Asad (RA) held a special place of honor in the heart of the Noble Prophet (SAW). Therefore, even after her death, the Messenger (SAW) did not forget to honor her. He shrouded Fatimah in his own shirt, descended into her grave and lay beside her, and praised her by mentioning her good deeds. [Usd al-Ghabah, 5/517] Al-Samhudi mentioned that the Messenger of Allah (SAW) descended into only five graves and no others. Of those five, three were women’s graves and two were men’s graves. One was in Makkah and four were in Madinah. The ones in Madinah were: 1. The grave of Khadijah’s (RA) son, who had been in the household and care of the Messenger of Allah (SAW). 2. The grave of ‘Abdullah al-Muzani (RA), known as Dhu al-Bijadayn, “the possessor of two cloaks.” 3. The grave of Umm Ruman (RA), the mother of the Mother of the Believers, ‘A’ishah (RA). 4. The grave of Fatimah bint Asad (RA). [Wafa’ al-Wafa’, 3/897; Nisa’un min ‘Asr al-Nubuwwah, p. 23]

The death of Fatimah bint Asad (RA) left a deep mark of sorrow in the hearts of the Messenger (SAW) and the Companions. The Messenger (SAW) prayed for her, praised her, and shrouded her in his own shirt. Jabir ibn ‘Abdullah (RA) said: We were sitting with the Messenger of Allah (SAW) when someone came and said: “O Messenger of Allah! The mother of ‘Ali, Ja‘far, and ‘Aqil has died.” The Messenger of Allah (SAW) said: “All of you come with me to my mother.” We stood and walked so silently that it was as though a bird were sitting on each of our heads. When we reached the house, the Messenger (SAW) took off his shirt and handed it to the members of the family, saying: “After she has been washed, place this beneath her shroud.”

When the people brought the body out for burial, the Messenger (SAW) took hold of the bier once, walked in front of it once, and came behind it once. In this way he reached the grave. Then he descended into the grave, rolled upon the ground, and climbed out again. He then said: “In the name of Allah and by the name of Allah, lower her into the grave.” After the burial was completed, he stood upright and said: “My mother and my nurturer! May Allah reward you with goodness. You were an excellent mother to me and an excellent nurturer.” Jabir said: We asked: “O Messenger of Allah! You have done two things here that we have never seen you do before.” He asked: “What are those two things?” We said: “Taking off your shirt and rolling in the grave.” He said: “As for the shirt, I wanted her never to be touched by the Fire of Hell, if Allah wills. And as for my rolling in the grave, I wanted Allah to make her grave spacious.” [Kanz al-‘Ummal, 13/636; Siyar A‘lam al-Nubala’, 2/118]

Another narration states that the Prophet (SAW) lay on his back in Fatimah bint Asad’s grave. Then he recited this supplication: [Arabic text] “O Allah, the One who gives life and causes death, the Ever-Living who never dies, forgive my mother Fatimah bint Asad and teach her the proofs she will need. By virtue of Your Prophet and the prophets before me, make her grave spacious. You are the Most Merciful of those who show mercy.”

Then he pronounced four takbirs. The Messenger (SAW), ‘Abbas, and Abu Bakr al-Siddiq (RA) lowered the body into the grave. [Nisa’un Mubashsharat bil-Jannah, p. 47]

Hazrat ‘Abdullah ibn ‘Abbas (RA) said: When Fatimah, ‘Ali’s (RA) mother, passed away, the Prophet (SAW) dressed her in one of his own shirts and lay beside her. The people said: “O Messenger of Allah (SAW)! We have never seen you do this before.” He said: “After Abu Talib, no one treated me more kindly than she did. I put my shirt on her so that she would be clothed in the garments of Paradise, and I lay beside her so that her treatment would be made easy.” [A‘lam al-Nisa’, 4/33; Siyar A‘lam al-Nubala’, 2/118]

This narration indicates that Fatimah bint Asad (RA) will certainly enter Paradise. Imam al-Qurtubi said that Allah the Exalted granted His Prophet Muhammad (SAW) the special quality that he would not be subjected to the crushing pressure of the grave. Since he lay in Fatimah bint Asad’s grave, Fatimah (RA), through his blessing, was spared the crushing pressure of the grave. [al-Sirah al-Halabiyyah, 2/673]

Hazrat Anas ibn Malik (RA) said: When Fatimah bint Asad (RA), ‘Ali’s (RA) mother, died, the Messenger (SAW) went to her house and stood at her head, saying: “O my mother, may Allah have mercy on you. After my own mother, you would fill my stomach while remaining hungry; you would clothe me while remaining unclothed; and you would feed me good food while not eating it yourself. Through this, you hoped for Allah’s pleasure and the Hereafter.” [Majma‘ al-Zawa’id, 9/256; Nisa’un Mubashsharat bil-Jannah, p. 48]

The Noble Messenger of Allah (SAW) was such a magnanimous person that he never forgot even the slightest kindness or favor shown to him. He always expressed his gratitude toward such people in word and deed. How, then, could he forget Fatimah bint Asad (RA), who had played the role of a mother in the Prophet’s (SAW) life, migrated for Allah and His Messenger, and spent her entire life concerned for the Messenger’s welfare? He treated her as she deserved to be treated.

Forty-six hadiths have been narrated from Fatimah bint Asad (RA) from the Messenger of Allah (SAW). One of them is muttafaq ‘alayh, narrated in both Bukhari and Muslim with the same chain of transmission. [A‘lam al-Nisa’, 4/33]

Her sons were Talib, ‘Aqil, Ja‘far, and ‘Ali (RA), and her daughters were Hammād and Rita. [Tabaqat, 8/161]

Sumayyah bint Khubbat ((RA))

Hazrat Sumayyah (RA), the first martyr of Islam, was a female Companion. Very little is known about her lineage. Ibn Sa‘d gave her father’s name as “Khubbat,” [Tabaqat, 8/267] whereas al-Baladhuri said “Khayyat.” [Ansab al-Ashraf, 1/157] She was the mother of the renowned martyred Companion ‘Ammar ibn Yasir (RA) and the slave woman of Abu Hudhayfah ibn al-Mughirah al-Makhzumi of Makkah. [Tabaqat, 8/268]

A group of genealogists, including al-Waqidi, said that Hazrat ‘Ammar’s (RA) father, Yasir, was descended from the ‘Ansi branch of the Madhhaj tribe of Yemen. His son ‘Ammar, however, was a freed slave of Banu Makhzum of Makkah. Yasir came to Makkah with his two brothers, al-Harith and Malik, in search of their missing fourth brother. Al-Harith and Malik returned to their homeland in Yemen, but Yasir remained in Makkah. According to the custom of Makkah, he entered into a pact of alliance with Abu Hudhayfah ibn al-Mughirah al-Makhzumi and continued living there. Abu Hudhayfah married his slave woman Sumayyah to Yasir, and their son ‘Ammar was born. Abu Hudhayfah emancipated ‘Ammar from slavery and kept him with himself. ‘Ammar remained with him for as long as Abu Hudhayfah lived. [Sirat Ibn Hisham, 1/261; note 4; Ansab al-Ashraf, 1/157] It should be noted that this Abu Hudhayfah was the uncle of the vile Abu Jahl. [al-A‘lam, 3/140] When Hazrat Sumayyah (RA) had become weak in old age, the Islamic call began in Makkah. At the very beginning, she secretly accepted Islam along with her husband Yasir and son ‘Ammar. Some time later, they declared it openly. They had no relatives or friends in Makkah who could protect them from the cruelty of the Quraysh. Therefore, the Quraysh left no stone unturned in subjecting them to excessive persecution.

Imam Ahmad and Ibn Majah narrated that ‘Abdullah ibn Mas‘ud (RA) said: The first seven people to openly declare Islam were the Messenger of Allah (SAW), Abu Bakr, ‘Ammar, ‘Ammar’s mother Sumayyah, Suhayb, Bilal, and al-Miqdad (RA). Allah protected the Messenger of Allah (SAW) through his uncle and Abu Bakr through his tribe. As for the others, the polytheists would put iron armor on them and make them stand in the intense heat. [al-Bidayah, 3/28; Kanz al-‘Ummal, 7/14; al-Isabah, 4/335; Hayat al-Sahabah, 1/288]

Hazrat Jabir (RA) said: One day, while the polytheists were torturing ‘Ammar and his family, the Messenger of Allah (SAW) happened to be passing that way. Seeing their condition, he said: “O family of Yasir! Glad tidings for you. You have been promised Paradise.” [Hayat al-Sahabah, 1/291]

‘Abdullah ibn Ja‘far (RA) said: When the Messenger (SAW) saw them in that helpless condition, he said: “O family of Yasir, be patient. Paradise has been decreed for you.” [Sirat Ibn Hisham, 1/320; Ansab al-Ashraf, 1/160; Hayat al-Sahabah, 1/291] Ibn ‘Abbas’s (RA) narration also states that Abu Jahl killed Sumayyah (RA) by stabbing her with a spear. Yasir died as a result of torture and persecution, and ‘Abdullah ibn Yasir was struck by an arrow and died from it.

‘Uthman (RA) said: One day I was walking with the Messenger of Allah (SAW) in the valley of al-Bat’ha. I saw ‘Ammar’s father look at the Messenger (SAW) and cry out: “O Messenger of Allah! Is this what the passage of time has come to?” The Messenger (SAW) said: “O family of Yasir, be patient. O Allah, forgive the family of Yasir.” [Tabaqat, 3/177; Kanz al-‘Ummal, 7/72]

After suffering punishment throughout the day in this manner, they would be released in the evening. One evening, after enduring the punishment, Hazrat Sumayyah returned home as usual. The wretched Abu Jahl continued to abuse her with obscene language. At one point, his bestiality exceeded all bounds. He threw a spear at Sumayyah, which pierced her private parts, and she thereby attained martyrdom. [Tabaqat, 8/265; al-Bidayah, 3/59; Sifat al-Safwah, 2/32] Indeed, we belong to Allah, and indeed to Him we shall return.

‘Ammar’s sorrow at his mother’s helpless death knew no bounds. He came to the Messenger of Allah (SAW) and said: “O Messenger of Allah! The oppression and persecution have now exceeded all limits.” The Messenger (SAW) advised him to be patient. Then he said: “O Allah, do not punish any member of the family of Yasir with the Fire of Hell.” [Sirat Ibn Hisham, 1/319; note 5]

The martyrdom of Hazrat Sumayyah (RA) took place before the migration. For this reason, she was the first martyr of Islam. Hazrat Mujahid (RH) said: “The first martyr of Islam was Sumayyah, the mother of ‘Ammar.” [Tabaqat, 8/265; al-Bidayah, 3/59; Sifat al-Safwah, 2/32]

When the vile Abu Jahl was killed in the Battle of Badr, the Messenger (SAW) said to ‘Ammar: “Allah has killed the killer of your mother.” [al-Isabah, 4/335] The martyrdom of Hazrat Sumayyah (RA) took place in 615 CE. [al-A‘lam, 3/140]

Ummu ‘Umar ((RA))

She was an Ansari woman of Madinah. She became famous in history by the kunya Ummu ‘Umar. Her given name was Nusaybah. Her father’s name was Ka‘b ibn ‘Amr. She was the daughter of the Najjar branch of Madinah’s famous Khazraj tribe. [Siyar A‘lam al-Nubala’, 2/278] She was born in Madinah approximately forty years before the Messenger of Allah’s (SAW) migration there. [Sahabiyyat, p. 204] She was the sister of the famous Badri Companion ‘Abdullah ibn Ka‘b al-Mazini. [Siyar A‘lam al-Nubala’, 2/278]

Ummu ‘Umar’s first marriage was to Zayd ibn ‘Asim ibn ‘Amr. This Zayd was her cousin. After his death, she married Ghaziyyah ibn ‘Amr. From her first marriage she had ‘Abdullah and Habib, and from her second marriage she had Tamim and Khawlah—four children in total. [Tabaqat, 8/412; al-Isabah, 4/479]

At the very beginning of Islam, the Noble Messenger (SAW) continued calling people to Islam in Makkah and the surrounding settlements, while facing increasingly severe resistance day by day. Although feelings of despair and anxiety sometimes arose in his heart, he continued his preaching activities with complete faith in Allah’s mercy, help, and support. At such a stage of the Messenger of Allah’s (SAW) Makkan life, six men from Yathrib came to Makkah, met the Messenger of Allah (SAW), listened to him, accepted Islam, and returned to Yathrib. The following year, during the Hajj season, they went to Makkah with six more people, secretly met the Messenger of Allah (SAW), and pledged allegiance to him. This is called the First Pledge of ‘Aqabah. With the aim of spreading Islam in Yathrib, namely Madinah, and at their request, the Messenger (SAW) sent Mus‘ab ibn ‘Umair (RA) with them to Madinah as a da‘i. During the following year, this small group devoted itself extensively to spreading Islam in Madinah. They worked so sincerely that within only one year the call to Islam reached every home in Madinah. During this period, many prominent leaders and men and women from noble households in Madinah accepted the call to Islam. As a result, during the next Hajj season, Mus‘ab went to Makkah with a large group of seventy-three—or, according to another view, seventy-five—people and secretly met the Messenger of Allah (SAW) at ‘Aqabah. There the Second Pledge of ‘Aqabah took place. Among the men and women of Madinah who accepted Islam through the preaching of Hazrat Mus‘ab before the Messenger of Allah’s (SAW) migration to Madinah was Ummu ‘Umar (RA). Not only she, but her entire family accepted Islam during this period. Thus, she was one of the earliest Muslim Ansari women. [Sahabiyyat, p. 204]

A major event in Hazrat Ummu ‘Umar’s life was her participation in the Pledge of ‘Aqabah. Seventy-five Muslims took part in the Second Pledge of ‘Aqabah, among whom were two women. Ummu ‘Umar (RA) was one of them. The other woman was Ummu Mani‘ (RA). [Sirat Ibn Hisham, 1/441] After the men had pledged allegiance, Ummu ‘Umar’s husband, Hazrat Ghaziyyah ibn ‘Amr, called the two women and presented them before the Messenger of Allah (SAW), saying: “O Messenger of Allah! These two women have also come with us to pledge allegiance.” He said: “I accept their pledge on the same terms on which I accepted yours. There is no need to shake hands. I do not shake hands with women.” [Ansab al-Ashraf, 1/250; al-Isabah, 4/479; Sirat Ibn Hisham, 1/466]

In the second year after the Hijrah, the Battle of Uhud took place. Ummu Umara (RA) took part in this battle. Many Muslims, including the Prophet’s (SAW) respected uncle, Hamza (RA), were martyred in it. Al-Waqidi says: [Siyar A‘lam al-Nubala 2/278] Ummu Umara participated in Uhud with her husband, Ghaziyya ibn Amr, and her two sons from her first marriage, Abdullah and Habib [in some reports, Khubayb appears instead of Habib]. In fact, she had gone there carrying an old waterskin to give water to the warriors. But at one point she became involved in direct combat. She demonstrated brilliant battle tactics. Her body was battered by twelve—or, according to another view, thirteen—blows from the enemy. [Tabaqat 8/412; Siyar A‘lam al-Nubala 2/279] Some reports state that in this battle she wounded twelve polytheist soldiers with arrows and spears. [Ansab al-Ashraf 1/325]

At one stage of the Battle of Uhud, the Muslim army’s morale broke under the enemy’s counterattack. Except for a small number of fearless mujahids, everyone abandoned the Messenger of Allah (SAW) and scattered from the battlefield. Among the few mujahids who risked their lives to protect the Messenger of Allah (SAW) were Ummu Umara, her husband Ghaziyya, and her two sons, Abdullah and Habib.

Before this critical situation arose on the battlefield, when the Muslim army was confronting the enemy with great strength and had nearly reached the threshold of victory, Ummu Umara was not sitting idle either. She filled her waterskin and gave water to the mujahids. At that moment, she saw everyone fleeing the battlefield, with only a handful of mujahids beside the Messenger of Allah (SAW). She too advanced and stood steadfastly beside the Messenger of Allah (SAW), risking her life. Her husband and two sons also took their places beside her. On the one hand, she repelled the unbelievers’ attacks on the Messenger of Allah (SAW); on the other, she launched fierce attacks against them and returned after bringing many of them down.

Ummu Umara described that critical stage of the Battle of Uhud as follows: “I saw the people fleeing, abandoning the Messenger of Allah (SAW). Only a handful, fewer than ten, remained beside the Messenger of Allah (SAW). My two sons, my husband and I stood beside him and protected him. At that time, the other mujahids were passing by the Messenger of Allah (SAW) in retreat. The Messenger (SAW) saw that I had no shield in my hand. He saw a man fleeing with a shield. He said to him, ‘Hey, throw your shield toward someone who is fighting.’ The man threw the shield, and I picked it up. With that shield I continued to protect the Messenger of Allah (SAW). That day the mounted warriors treated us very badly. If they had been infantry like us, we would have been able to inflict harm on the enemy.”

She also said: “A mounted warrior would advance toward us and strike at me with his sword, and I would ward off the blow with my shield. He was unable to do anything to me. Then, as soon as he turned to retreat, I would strike the rear leg of his horse with my sword. The horse would fall to the ground with its rider. At that moment, the Messenger (SAW) would call my son and say, ‘O son of Ummu Umara! Help your mother.’ He would rush over and help me. In this way, I would send him to his death.” [Tabaqat 8/413; Siyar A‘lam al-Nubala 2/279]

Ummu Umara’s son narrated. He said: “I took part in the Battle of Uhud. When the Muslim mujahids became separated from the Messenger of Allah (SAW), my mother and I went to him and began protecting him from the attacks of the unbelievers. At that time the Messenger (SAW) said to me, ‘Are you Ummu Umara’s son?’ I said, ‘Yes.’ He said, ‘Throw something at the enemy.’ I threw a stone at a man in front of me. The man was on horseback. The stone struck one of the horse’s eyes. The horse thrashed about and fell to the ground with its rider. I then began throwing stones at the man. Seeing this, the Messenger (SAW) continued to smile gently.” [Siyar A‘lam al-Nubala 2/280]

On the day of Uhud, Ummu Umara (RA) assumed a terrifying aspect. Damra ibn Sa‘id’s grandfather, who was one of the warriors at Uhud, said that Ummu Umara wrapped a cloth around her waist that day and launched a fierce attack on the enemy. In this battle, thirteen parts of her body were seriously wounded. [Tabaqat 8/413]

At that time, a blow struck by an unbeliever broke one of the teeth of the noble Messenger of Allah. The wicked Ibn Qami’a aimed a sword blow at the Messenger of Allah (SAW), but it missed. Ummu Umara (RA) immediately turned and stood her ground. She leapt upon the brute Ibn Qami’a, but since his entire body was covered in armor, her attack had little effect. He then aimed a blow at Ummu Umara, and it struck her shoulder. She was seriously wounded. [Ibid., 8/424; Ibn Hisham 2/81–82]

Ibn Qami’a escaped with his life. But Ummu Umara’s wound was extremely serious. Her entire body became soaked in blood. Her son Abdullah narrated: “My mother was severely wounded that day. The bleeding would not stop. The Messenger (SAW) told her, ‘Bandage your wound.’ Another report says that when the Messenger (SAW) saw her wounded, he called her son Abdullah and said, ‘Look after your mother, look after your mother. Bandage her wound. O Allah, make all of them my companions in Paradise.’” [Siyar A‘lam al-Nubala 2/281] Ummu Umara said, “I have no concern for whatever suffering and troubles have befallen me in this world.” [Tabaqat 8/414–415] That day, the Messenger (SAW) himself stood by while her wound was bandaged. At that time, the Messenger (SAW) mentioned the names of several brave Companions and said, “Ummu Umara’s actions today have been far more significant than their actions.” Her wound was then treated for nearly a year. [Ibid., 8/412; Siyar A‘lam al-Nubala 2/279]

Ummu Umara’s son Abdullah was also seriously wounded in this devastating attack at Uhud. Abdullah narrated: “That day I was severely wounded. The bleeding would not stop. Seeing this, the Messenger (SAW) said, ‘Bandage your wound.’ After a while, my mother came running toward me with several bandages in her hands and bandaged my wound. The Messenger (SAW) was standing nearby. When she had finished bandaging me, my mother said, ‘My son, get up and strike the necks of the enemy soldiers.’ The Messenger (SAW) then said, ‘O Ummu Umara, where can anyone else be found with the strength and ability that you possess?’

Abdullah further narrated: “At that time, the enemy soldier who had wounded me appeared nearby. The Messenger (SAW) said to my mother, ‘This is the man who wounded your son.’ My mother said, ‘I will confront him and break his shinbone.’ Saying this, she struck him and brought him down. Seeing it, the Messenger (SAW) laughed, and I could see his front teeth. Then he said, ‘Ummu Umara, you have taken your revenge.’ After that, the two of us struck him blow after blow and sent him to his place in Hell. Then the Messenger (SAW) said, ‘Ummu Umara, all praise belongs to Allah, Who has made you successful.’” [Ibid.]

The Battle of Uhud ended. The mujahids began returning home. The Messenger (SAW) did not return home until he had sent Abdullah ibn Ka‘b al-Mazini to find out about Ummu Umara’s condition.

A few days after the Battle of Uhud ended, the Messenger of Allah (SAW) announced that the mujahids of Madinah should march toward Hamra al-Asad [a place eight miles away on the left side of the road from Madinah toward Dhu al-Hulayfah]. Ummu Umara wrapped a cloth around herself and prepared to go there, but she was unable to do so because her wound was still bleeding. [Tabaqat 8/413]

Besides Uhud, she took part in many other battles. According to Ibn Sa‘d, she participated in Uhud, Hudaybiyyah, Khaybar, the performance of the compensatory ‘Umrah, Hunayn, and the Battle and expedition of Yamamah. According to al-Hakim and Ibn al-Mundhir, she also took part in Badr. Imam al-Dhahabi, however, says that the report of her participation in Badr is not correct. [Siyar A‘lam al-Nubala 2/278–282] Apart from the Battle of Yamamah, no detailed information is available about her participation in any other battle or expedition. Ummu Umara’s sister also took part in battles with her. [Ibn Hisham 1/466]

After the death of the Messenger of Allah (SAW), Musaylimah al-Kadhdhab, the resident and leader of Yamamah, became an apostate. He was a cruel and oppressive man by nature. His tribe had nearly forty thousand men capable of fighting, and they all supported him. Arrogant because of his power, he claimed to be a prophet and forcibly sought recognition from all his supporters. He subjected those who refused to accept his false claim to prophethood to various forms of persecution. Ummu Umara’s son, Habib ibn Zayd, was captured by Musaylimah while traveling from Oman to Madinah. Musaylimah said to him, ‘You testify that Muhammad is the Messenger of Allah, do you not?’ Habib said, ‘Yes, I do testify to that.’ Musaylimah then said, ‘No, you must say that Musaylimah is the Messenger of Allah.’ Hazrat Habib firmly rejected his claim. The false claimant to prophethood, Musaylimah, cut off one of Habib’s hands. Then he demanded the same acknowledgment from Habib. He refused as before. The stone-hearted Musaylimah cut off his second hand. In short, the wretched Musaylimah remained steadfast in his false claim, while Hazrat Habib remained steadfast in his firm faith. The heartless Musaylimah cut off Habib’s limbs one by one. This servant of Allah considered giving his life easy, but did not deem it proper to deviate even by a hair’s breadth from his faith. When news of this reached Ummu Umara (RA), she steeled herself and resolved that if the Muslim army ever launched an expedition against this false prophet, she too would participate and, if Allah willed, send the tyrant to Hell with her own hands. [Ibid.; Sahabiyyat 207; Siyar A‘lam al-Nubala 2/281]

The caliph, Hazrat Abu Bakr (RA), heard of Musaylimah’s arrogance and excesses. To uproot the source of this apostasy, he sent Hazrat Khalid ibn al-Walid (RA) with four thousand soldiers. Ummu Umara (RA) regarded this as a golden opportunity to carry out her resolve. She sought the caliph’s permission to take part in the expedition, and the caliph granted it. Ummu Umara went to Yamamah with the army of Khalid ibn al-Walid (RA). A fierce battle took place. Twelve hundred mujahids were martyred. On the other hand, according to historians, eight or nine thousand of Musaylimah’s soldiers were killed. Finally, the Muslim army achieved victory through the killing of Musaylimah.

The fierce battle was raging. Ummu Umara (RA) was waiting for an opportunity. Her sole objective was the wretched Musaylimah al-Kadhdhab, the killer of her son. At one point, wielding a spear in one hand and a sword in the other, she broke through the enemy ranks and reached Musaylimah. By the time she arrived there, eleven places on her body had been wounded by spear and sword blows. Not only that, one of her hands had been severed from the arm. Even this did not shake her resolve, nor did she lose patience at all. She advanced one step further. Just as she was about to strike Musaylimah with her sword, two sword blows suddenly fell upon him simultaneously. He was cut down and fell from the back of his horse. Looking in amazement, she saw her son Abdullah standing nearby. She asked, ‘Was it you who killed him?’ Abdullah replied, ‘One blow was mine and the other was Wahshi’s. I cannot tell whose blow killed him.’ Ummu Umara (RA) was overjoyed and immediately performed the prostration of thanksgiving. [Ibn Hisham 1/466; Sahabiyyat 208]

Ummu Umara’s (RA) wounds were extremely serious. One of her hands had also been severed, and as a result she became very weak. The commander of the army, Hazrat Khalid ibn al-Walid, greatly admired her bravery and courage. He also held her in great esteem. Under his personal supervision, he arranged for her care and treatment, remaining constantly vigilant to ensure that there was no shortcoming in her medical care. After recovering, she remained grateful to Khalid for the rest of her life. In his praise, she would say, ‘He is a compassionate, high-minded and humble leader. He cared for and treated me with great sincerity.’ After returning to Madinah, Caliph Abu Bakr (RA) would often visit her. [Tabaqat 8/416]

Hazrat Ummu Umara (RA) was a female warrior. We have witnessed the astonishing reality of her bravery and courage on various battlefields. The warrior she was in the Battles of Uhud and Yamamah is rarely matched in the history of the world. The noble Messenger of Allah (SAW) was the person dearest to her. She demonstrated her love for him on the battlefield of Uhud. The Messenger (SAW) would sometimes visit her home. One day he came and she served him food. The Messenger (SAW) asked her to eat with him as well. Ummu Umara said, ‘I am fasting.’ The Messenger (SAW) said, ‘When food is eaten in the presence of a fasting person, the angels pray for that person.’ [Ibid.; Musnad Ahmad 6/439; Tirmidhi 785; Ibn Majah 1748]

Caliph Hazrat Umar (RA) also remained attentive to Ummu Umara’s (RA) honor and status. Once during his caliphate, some cloaks came among the spoils of war. One of them was especially beautiful and expensive. Some said it should be given to the wife of the caliph’s son, Abdullah (RA). Others suggested giving it to the caliph’s wife, Kulthum bint Ali (RA). The caliph paid no heed to anyone’s suggestion. He said, ‘I consider Ummu Umara the most deserving of this cloak. I will give it to her. For I heard the Messenger of Allah (SAW) say about her on the day of Uhud: “Whichever way I looked, I saw only Ummu Umara fighting.”’ He then sent the cloak to her. [Tabaqat 8/415; Siyar A‘lam al-Nubala 2/281; Ansab al-Ashraf 1/326]

Quite a few hadiths of the Messenger of Allah (SAW) were narrated through her. These hadiths were narrated from her by Ubbad ibn Tamim ibn Zayd, Harith ibn Abdullah ibn Ka‘b, Ikrimah and Layla. [Al-Isabah 4/480]

The exact year of Hazrat Ummu Umara’s (RA) death is not known. It is certain that she was alive until the battle against Musaylimah. However, no one has been able to say with certainty how long she lived after that.

Hazrat Ummu Umara (RA) always attended the Messenger’s (SAW) gatherings and listened attentively to his words. In this way, her faith grew stronger every day and her knowledge increased. One day she said to the Messenger of Allah: ‘I see that everything is for men, and nothing is mentioned for women.’ In other words, she wished that just as men are mentioned in the Qur’an, women would also be mentioned. In response to this request, verse 35 of Surah al-Ahzab was revealed. [Tirmidhi 4/116; Ibid. 4/479]

Ummu Waraqah ibn Nawfal ((RA))

There are many women in this world whom the passage of time has concealed and about whom history has remained silent. Nevertheless, Allah brought about events in their lives through which their biographies came to light. When the accumulated dust and debris were cleared from their memory and remembrance, their images became bright and radiant. One of them was Ummu Waraqah al-Ansariyyah (RA). She became famous in history by this kunyah, Ummu Waraqah. Her actual name is not mentioned in any of the biographical dictionaries of the Companions. The Messenger of Allah (SAW) gave her the title “al-Shahidah” (the female martyr). [Al-Isabah 4/481] Her lineage was as follows: Ummu Waraqah bint Abdullah ibn al-Harith ibn Uwaymir ibn Nawfal. However, in the book Usud al-Ghabah, Umair appears instead of Uwaymir. She became known as Ummu Waraqah bint Nawfal because she was associated with “Nawfal,” an ancestor of her family. [Usud al-Ghabah 5/626; Tahdhib al-Tahdhib 12/482] The exact years of her birth and death are not known. It is generally accepted, however, that she died during the caliphate of Caliph Umar ibn al-Khattab (RA). It may thus be concluded that she lived during the lifetime of the Messenger of Allah (SAW), throughout the caliphate of Caliph Abu Bakr (RA), and through part of Umar’s (RA) caliphate. She probably attained martyrdom in the twenty-second year after the Hijrah. [Tabaqat 9/165; Nisa’ Ra’idat, p. 108]

Ummu Waraqah was an Ansari woman. She was among the women who, immediately after the Messenger of Allah (SAW) migrated to Madinah, believed in his apostleship and pledged allegiance to him. [A‘la al-Nisa 5/284; Tabaqat 8/457] She embraced Islam in an excellent manner and acquired deep knowledge of Allah’s religion. She studied the Qur’an and memorized most of it. One report says that she compiled the entire Qur’an. [Al-Isabah 4/505] It is narrated that when Hazrat Abu Bakr (RA) collected and compiled the Qur’an, he also took assistance from Ummu Waraqah’s collection. She preserved some suhuf (booklets) containing written portions of certain surahs of the Qur’an. [Nisa’ Ra’idat 108] Although she may not have possessed the entire Qur’an, most of it was preserved in written form with her. She was a believing woman with a sharp memory and was proficient in the commandments and injunctions of the religion. The Messenger (SAW) would sometimes visit her home. She was one of the few women whom the Messenger (SAW) visited in their homes. He did not value her in this way because of her wealth or high social standing; rather, he visited her because of her faith in Allah, firm creed and belief, proficiency in the commandments of the religion, and worship and devotion. In the second year after the Hijrah, the Messenger (SAW) decided to fight the polytheists of Makkah at Badr. This news reached Ummu Waraqah. She insisted on joining the battle. The various responsibilities of household management and the duties of raising children could not deter her from the duty of “jihad fi سبيلillah” (jihad in the path of Allah). She hurried to the Messenger of Allah (SAW) and sought permission to participate in the battle. Explaining her purpose, she said that she would bandage the wounded, care for the sick, ensure their food and drink, and respond to the needs of the warriors during the battle. She would perform roles there whose importance was in no way less than that of the warriors’ roles. Perhaps Allah might also grant her martyrdom by allowing her to go out with them. Al-Isabah records her statement as follows: [Al-Isabah 4/505]

O Messenger of Allah! If you permit me, I would go to battle with you. I would care for your sick and give medicine to the wounded. Through this, Allah Most High might also grant me martyrdom. The Messenger (SAW) replied: ‘O Ummu Waraqah! Remain in your home. Surely Allah will arrange your martyrdom in your home.’ Another report has the wording, ‘Allah will grant you martyrdom.’ [Tabaqat 8/457; Al-Isti‘ab 4/481; Sunan Abi Dawud 1/97; al-Sirah al-Halabiyyah 2/357] It was from this day that the Messenger (SAW) called her a martyr. He would sometimes take Companions with him to visit her at her home. He would say: [Arabic text omitted] [Abu Nu‘aym, Hilyat al-Awliya 2/63; Usud al-Ghabah 5/626 (7718)]

“Come with me; let us go and visit this female martyr.” Through such statements, the Messenger (SAW) indicated that this woman would attain martyrdom.

Several instances of Ummu Waraqah’s precedence are known in Islamic history. For example:

1. She was the first woman in whose home arrangements were made for the adhan to be called.

2. In Madinah, she was the first to establish a congregational prayer for women and to lead that congregation as imam.

3. She was the first woman in Islam to whom the Messenger (SAW) gave the title “Shahidah.”

4. In Islamic history, she was the first woman for whose murder a male slave and a female slave were impaled and killed. [Nisa’ Ra’idat 110]

Ummu Waraqah sought the permission of the Messenger of Allah (SAW) to establish a prayer room in her own home and appoint a muezzin to call the adhan at every prayer time. The Messenger (SAW) appointed a muezzin to call the adhan at her home. He would call the adhan at every prayer time. This arrangement remained in place until Ummu Waraqah’s death. [Abu Dawud 1/97; Nisa’ min Athar al-Nubuwwah 297] She was the first woman to attain this privilege and distinction. An eyewitness narrated: ‘I saw Ummu Waraqah’s muezzin. He was a very old man. His name was Abd al-Rahman.’ [Nisa’ Mubashsharat bil Jannah 293]

The Messenger (SAW) knew of her sharp intellect, powerful memory, and deep knowledge of the commandments and injunctions of the religion. Therefore, after the muezzin called the adhan, he gave Ummu Waraqah permission to establish a congregation in her own home with the neighboring women and to lead it as imam. This arrangement remained in place during the caliphate of Umar ibn al-Khattab (RA), that is, until the day of Ummu Waraqah’s death. In Islamic history, she was the first woman in whose home a mosque was established for women. [Ibid.; Sahabiyyat 216]

Ummu Waraqah (RA) grew old. Her sons and daughters grew up. The daughters married and, one by one, went to their husbands’ homes. The sons too were forced to leave their mother and live away from her because of their respective responsibilities. Ummu Waraqah’s home was now almost completely empty.

She kept a male and a female slave to serve her and look after her household. She treated them very well. She promised them that after her death they would be emancipated in the usual manner—that is, freed from slavery. These two slaves soon saw no sign that Umm Waraqah was going to die. They could no longer wait. In the absence of her family members, they conspired to kill her in the empty house. One night, when the opportunity arose, they strangled her with a piece of cloth and fled, believing themselves freed from slavery.

Umar ibn al-Khattab (RA) heard every day the call to prayer from Umm Waraqah’s house and the sounds of preparations for the women’s congregational prayer. One day he said, “Well, since yesterday I have not heard Aunt Umm Waraqah reciting the Qur’an. What has happened to her?” He sent someone to inquire about her. The man returned and said that the house was locked from the outside and that no response had come from inside when he knocked on the door. Umar (RA) became suspicious. He went there himself. Finding no one in the house, he entered. As soon as he entered, he saw her body lying on the floor wrapped in a sheet. He loudly exclaimed, “Allahu Akbar!” Then he remarked, “The Messenger (SA) was indeed truthful when he gave her the title ‘the martyr.’” [Al-Isabah-4/505]

Then Umar (RA) mounted the mosque’s pulpit and announced that Umm Waraqah had been martyred. Her two slaves had strangled and killed her and fled. He ordered that they be found and brought back. In an instant, people spread out in all directions searching for them. They were caught while fleeing and brought before Caliph Umar (RA) in Madinah. They were interrogated. At first they tried to deny involvement in the murder, but later admitted that the two of them had jointly killed her. Umar (RA) then repeated his earlier statement and said, “The Messenger of Allah (SA) spoke the truth when he said: ‘Come with me and let us visit this martyr.’” Thus Umm Waraqah (RA) became the first woman in Islam to be given the title “Ash-Shahidah.”

The punishment of the two slaves was inevitable. Umar ibn al-Khattab (RA) ordered that they be executed by crucifixion. They were crucified and killed. These two slaves were the first two people in Madinah to be crucified, while Umm Waraqah was the first woman in Islam for whose murder a male slave and a female slave were executed by crucifixion. [Abu Dawud-1/97; Tabaqat-8/457; Al-Isti‘ab-4/482]

Because she deeply understood the significance of the religion and took upon herself the responsibility of educating her neighbors and the women who came to her, Umm Waraqah (RA) became one of the leaders of Muslim women. The desire she expressed to the Messenger of Allah (SA) to join jihad in the hope of attaining martyrdom increased her greatness and honor a hundredfold.

The killing of Umm Waraqah (RA) contains a lesson for everyone who relies completely on slaves and domestic servants, especially when those slaves and servants are non-Muslims. The world knows of many slaves and servants who have brought great harm into the lives of their masters. Among almost all peoples and nations, one hears the saying: “Beware of the harm of the one whom you have benefited.” Umm Waraqah treated her slaves well and promised to free them, yet as a consequence she was killed by their own hands. This incident contains a great lesson and admonition for Muslim women in the modern age.

Umm Waraqah (RA) narrated hadith from the Messenger of Allah (SA), and grandchildren narrated hadith from her. [Nisa’ Rayidat-113]

Ummu Hakim bint al-–Harith ((RA))

After receiving prophethood, the Noble Messenger of Allah (SA) spent more than twenty years in Makkah and later in Madinah calling the Arabs, particularly the people of Makkah, to Islam. He invited them toward truth, goodness, and welfare, but the people of Makkah behaved like the blind and deaf. Their attitude was as follows: [Surah Ha-Mim as-Sajdah-5]

“They say, ‘Our hearts are covered against that to which you call us, there is deafness in our ears, and there is a barrier between you and us. So act according to your way, and we shall act according to ours.’”

They repaid love and affection with hostility, and goodness and benefit with evil and harm. Their attitude was as follows: [Surah al-Qamar-3]

“They reject the truth and follow their own desires, and every matter will reach its goal.”

They severed all relations with the Noble Messenger of Allah (SA) and drove him out of Makkah. Even that did not satisfy them. Again and again they engaged in war and attacked him. They exploited every opportunity to extinguish the light of Islam.

Then Allah, Lord of the worlds, granted them defeat. Makkah was conquered. When the vast world seemed constricted for them and they saw nothing but darkness all around, the Messenger of Allah (SA) displayed great magnanimity toward them. He forgave all their past conduct. The people of Makkah voluntarily accepted Islam in groups. Ummu Hakim, her father, mother, and husband all accepted Islam on the day of the conquest of Makkah. It should be noted that all four had been bitter enemies of Islam and the Messenger of Allah (SA). From the beginning of Islam until the moment before they embraced faith, their hostility for twenty years had been extreme.

Ummu Hakim belonged to the al-Makhzumi branch of the Quraysh tribe of Makkah. Ummu Hakim was a kunyah; her actual name has been lost behind it and is no longer known. Her family was one of the centers of honor, prestige, and leadership among the Quraysh. Her father, al-Harith ibn Hisham ibn al-Mughirah al-Makhzumi, was the brother of the wretched Abu Jahl. He accepted Islam on the day of the conquest of Makkah. He was a courteous and influential man. To keep him firm upon Islam, the Messenger (SA) gave him one hundred camels from the booty of the Battle of Hunayn. He became a good Muslim. Later, he went to Syria as a mujahid and died there after contracting the plague of ‘Aun. [Al-Dhahabi, Tarikh al-Islam-2/183–184]

Her mother, Fatimah bint al-Walid ibn al-Mughirah al-Makhzumi, was the sister of the renowned commander Khalid ibn al-Walid (RA). She accepted Islam on the day of the conquest of Makkah. She narrated one hadith from the Messenger of Allah (SA). She also accompanied her husband al-Harith on his campaign to Syria. By al-Harith she had a son, Abd al-Rahman, and a daughter, Ummu Hakim. [Tarikh Dimashq—Tarajim an-Nisa-305–307]

Ummu Hakim’s husband, Ikrimah ibn Abi Jahl al-Makhzumi, was one of the foremost leaders of pagan Makkah. After the conquest of Makkah, he came to the Messenger of Allah (SA), declared his Islam, and later became a very good Muslim. He went on the campaign to Syria and was martyred in the Battle of Ajnadayn, or, according to another view, in the Battle of Yarmuk, in 13 AH. Ummu Hakim’s maternal uncle was the Sword of Allah, Khalid ibn al-Walid (RA).

Ummu Hakim grew up in such a family and environment. She married her paternal cousin, Ikrimah. The Noble Prophet (SA) appeared in Makkah as a messenger. From the day he invited the people of Makkah toward Islam, this family stood as a fierce opponent of the Prophet (SA) and Islam. Until the conquest of Makkah, the persons mentioned above played leading roles in every conspiracy devised to obstruct Islam and every war fought to eradicate it completely. In the Battle of Uhud, al-Harith, his wife Fatimah, Ikrimah, his wife Ummu Hakim, and Khalid ibn al-Walid participated with the Quraysh army.

They did not miss any opportunity to oppose Islam and harm the Muslims. Indeed, Ummu Hakim’s husband Ikrimah was among those whom the Noble Messenger of Allah (SA) declared to be major criminals and ordered killed even if they were found beneath the covering of the Ka‘bah.

The stance adopted by the Noble Messenger of Allah (SA) after the conquest of Makkah remains an unparalleled ideal in human history. That day, his mercy and compassion encompassed enemies and friends, believers and unbelievers alike. Those who had long harbored blind hatred and hostility toward him found immense peace in his comprehensive forgiveness and mercy. Their hearts awakened in an instant; breaking through the barriers of error, they surrendered themselves to the light like moths. Ummu Hakim herself took advantage of this amnesty for her husband. Along with other Quraysh women, such as Fatimah bint al-Walid, Hind bint Utbah, and Fakhtah bint al-Walid, she went to the Messenger of Allah (SA), declared her acceptance of Islam, and pledged allegiance. From the time she accepted Islam, the Messenger (SA) regarded her with great respect. For this reason, she attained a position of special honor among women.

Ummu Hakim’s husband Ikrimah had been an extreme enemy of Islam and, in the eyes of the Noble Prophet, a great criminal. Therefore, the Messenger (SA) issued a warrant for his death. After the conquest of Makkah, he fled to Yemen in fear for his life. Through the efforts of his wife Ummu Hakim, he returned to Makkah and accepted Islam. After embracing Islam, Ummu Hakim (RA) stood and said, “O Messenger of Allah! Fearing that you might kill Ikrimah, he has fled toward Yemen. Grant him security; Allah will grant you security.” The Messenger (SA) said, “He is safe.”

At that moment Ummu Hakim set out in search of her husband Ikrimah. She took one of her Roman slaves with her. The two of them traveled together. On the way, an evil desire arose in the slave’s mind toward his mistress. He wanted to possess her, while she kept putting him off with various excuses. Thus they reached an Arab tribe. Ummu Hakim sought their help, and they promised to assist her. Leaving the slave in their custody, she continued alone. At last, on the seashore in the region of Tihamah, she found Ikrimah. He was speaking with a boatman, asking him to ferry him across, while the boatman was saying to him:

—Be truthful.

Ikrimah said, “How can I be truthful?”

The boatman said, “Say,”

“I bear witness that there is no deity worthy of worship except Allah, and that Muhammad is the Messenger of Allah.”

Ikrimah said, “I fled only because of this.”

In the midst of this conversation between the two, Ummu Hakim arrived. Addressing her husband, she said, “O my cousin! I have come from the best, greatest, and purest of people. I asked him for aman (security), and he has granted you aman. So do not destroy yourself now.”

Ikrimah asked, “Did you yourself speak with him?” She replied, “Yes, I spoke with him myself, and he granted you aman.” She continued reminding him repeatedly of the aman he had received. At last, reassured, he returned with his wife. [A‘lam an-Nisa-1/281]

As they traveled, Ummu Hakim told her husband about the slave’s evil intention. On the return journey, before accepting Islam, Ikrimah killed the slave. On the way, they spent the night in a house. Ikrimah wanted to be intimate with his wife, but she firmly refused, saying, “I am a Muslim woman, while you are still a polytheist.” Hearing this, Ikrimah was astonished. He said, “The matter standing between you and me and preventing our intimacy is indeed a very serious one.”

When Ikrimah thus came near Makkah, the Messenger (SA) told his Companions, “Very soon Ikrimah will come to you, having abandoned disbelief and as a believer. Do not insult his father. Insulting the dead causes pain to the living, but it does not reach the deceased.”

Soon Ikrimah appeared before the Messenger of Allah (SA) with his wife Ummu Hakim. As soon as the Messenger (SA) saw him, he rose joyfully and went toward him without even wrapping his cloak around himself. Then the Messenger (SA) sat down. Ikrimah stood before him and said:

“O Muhammad! Ummu Hakim told me that you granted me aman.” The Prophet said, “She has spoken the truth. You are safe.” Ikrimah said, “Muhammad, what do you call people toward?”

The Messenger (SA) said, “I call you to testify that there is no deity except Allah and that I, Muhammad, am the servant and Messenger of Allah. Then establish prayer and pay zakat.” Thus he explained all the pillars of Islam.

Ikrimah said, “By Allah, you call only toward truth and speak of goodness.” Then he began to say:

“Even before this call, you were the most truthful and righteous among us.” Then, saying, “Ashhadu an la ilaha illallahu wa ashhadu annaka ‘abduhu wa rasuluhu,” he extended his hand toward the Messenger of Allah (SA).

The Messenger (SA) said, “Say, ‘Ushhidullaha wa ush-hidu man hadara anni muslimun mujahidun muhajirun’—I call Allah and all those present to witness that I am a Muslim, a mujahid, and a muhajir.”

Ikrimah repeated the words. Then the Messenger (SA) said to him, “If you ask me today for something that I would not give to anyone else, I will give it to you.”

Ikrimah said, “I ask you to seek Allah’s forgiveness for me for all the hostility I showed you, every battle in which I confronted you, and every word I spoke against you, whether in your presence or behind your back.”

The Messenger (SA) supplicated for him: “O Allah! Forgive him for all the hostility he showed me and every journey he undertook to appear on the battlefield with the aim of extinguishing Your light. Forgive him also for every insulting word he uttered about me, whether in my presence or in my absence.”

Ikrimah’s face shone with joy. He said, “O Messenger of Allah, by Allah! Whatever I spent to obstruct the path of Allah, I shall spend twice as much in the path of Allah; and whatever wars I fought to obstruct the path of Allah, I shall fight twice as many in the path of Allah.” [Al-Tabari, Tarikh-2/160; Al-Bidayah wan-Nihayah-4/297; Al-A‘lam-2/269; Usud al-Ghabah-5/577; Companions of the Messenger-1/205–208]

From that day onward, he joined the struggling caravan striving to establish Allah’s religion in Allah’s land, and by attaining martyrdom in the Battle of Yarmuk, he fulfilled to the letter the pledge he had made to the Messenger of Allah (SA).

Ummu Hakim (RA) went to Syria with her husband Ikrimah (RA) to fight the Romans. At the battlefield of Yarmuk, the Roman and Muslim armies confronted each other, and a fierce battle took place. In this battle, the Quraysh women surpassed even the male warriors in swordsmanship. Ummu Hakim was one of these women. She lost her husband in the Battle of Yarmuk. Ikrimah (RA) was martyred in this battle. [Siyar A‘lam an-Nubala-1/324; Al-Isabah-4/426] After observing an iddah of four months and ten days, many men proposed marriage to her. Yazid ibn Abi Sufyan (RA) was among them. Disappointing them all, she accepted the proposal of Khalid ibn Sa‘id ibn al-‘As (RA). They married for a mahr of four hundred dinars. Although the marriage contract had been completed, preparations for the Battle of Marj as-Saffar, fought south of Damascus, began before the wedding night. The Muslim soldiers departed for the battle. Khalid (RA) wished to consummate the marriage with his wife before leaving for battle. His wife Ummu Hakim said, “We should wait until this gathering of the enemy forces has been routed.”

Khalid (RA) said, “My heart tells me that I will attain martyrdom in this battle.” Ummu Hakim no longer objected. Their wedding night was spent in a tent beside a bridge at Marj as-Saffar. They spent the night there.

Later, this bridge came to be called “Qantarat Umm Hakim”—Ummu Hakim’s Bridge. A wedding feast was also held in the morning. No sooner had the feast ended than fighting began with the Romans. Khalid (RA) charged the enemy forces and, fighting heroically, attained martyrdom. Ummu Hakim (RA) was still dressed as a bride, with henna on her hands and perfume on her body. She pulled up one of the tent poles from the tent where she had spent her wedding night and took it in her hand. Beside that tent, she engaged the Roman soldiers in battle and that day beat seven Roman soldiers to death with the pole. [Al-Isti‘ab-4/425; Tarikh Dimashq-506; Usud al-Ghabah-5/577; A‘lam an-Nisa-1/281; Al-Isabah-4/426]

Ummu Hakim (RA) returned to Madinah widowed once again. Caliph Umar (RA) married her, and there she gave birth to a daughter, Fatimah bint Umar. This Fatimah married the son of her uncle, Zayd ibn al-Khattab. [Al-Tabari, Tarikh-2/564; Al-Dhahabi, Tarikh-3/274; Nasab Quraysh-303]

It can be understood from various events that Ummu Hakim (RA) died during the lifetime and caliphate of her husband, Umar (RA). The scholar al-Zirikli specifically stated that she died in 14 AH. [Nisa min ‘Asr an-Nubuwwah-489]

Umamah bint Abi al-‘As ((RA))

The foremost distinction of Ummamah was that she was the granddaughter of the Noble Messenger of Allah (peace be upon him). Her father was Abul-‘As (may Allah be pleased with him), son of ar-Rabi’, and her mother was Zaynab (may Allah be pleased with her), daughter of the Messenger of Allah (peace be upon him). Ummamah was born in Makkah during her grandfather’s lifetime. Her grandmother, the Mother of the Believers Khadijah al-Kubra (may Allah be pleased with her), had passed away long before Ummamah’s birth. Ummamah’s paternal grandmother was Halah bint Khuwaylid, the younger sister of Khadijah. Her mother died in the eighth year after the Hijrah, and her father in the twelfth year. (Tarajim Sayyidat Baytin-Nubuwwah, pp. 536–537)

Ummamah’s grandfather, the Noble Messenger of Allah (peace be upon him), loved the child Ummamah immensely. He always kept her with him, even during prayer. Sometimes the Messenger (peace be upon him) would stand in prayer with her sitting on his shoulder. When he went into ruku, he would put her down from his shoulder. Then, upon going into prostration, he would place her on his head, and when rising from prostration he would bring her back onto his shoulder. In this manner he would complete the prayer. This conduct gives some idea of the intensity of his affection for Ummamah.

The Companion of the Messenger of Allah, Abu Qatadah (may Allah be pleased with him), said: One day, after Bilal had given the call to prayer, we were waiting to perform the Zuhr prayer—or, according to another account, the Asr prayer—when the Messenger (peace be upon him) came among us with Ummamah bint Abil-‘As sitting on his shoulder. The Messenger (peace be upon him) stood for prayer, and we stood behind him. Ummamah was still sitting in the same manner on her grandfather’s shoulder.

When the Messenger (peace be upon him) went into ruku, he put her down from his shoulder onto the ground. After completing the ruku and prostration, when he stood up again, he lifted her back onto his shoulder. He did this in every rak’ah and completed the prayer. (Sunan an-Nasa’i, 2/45, 3/10; Tabaqat, 8/232; al-Isabah, 4/236; Hayatus-Sahabah, 2/482)

The Mother of the Believers, Aishah (may Allah be pleased with her), narrated that the Negus, the emperor of Abyssinia, sent the Messenger of Allah (peace be upon him) some golden ornaments as a gift, including a gold ring. The Messenger (peace be upon him) gave it to Ummamah. (Nisa min Asrin-Nubuwwah, p. 289)

Another incident also gives an idea of the intensity of the Messenger of Allah’s (peace be upon him) affection for Ummamah. Once a gold necklace set with pearls was brought to the Messenger of Allah (peace be upon him). He came home holding it, showed it to his wives, and said: “What do you think of this?” They all said: “It is extremely beautiful! We have never seen a necklace more beautiful than this.” The Messenger (peace be upon him) said: “I shall place it around the neck of the one whom I love most among my family.” Aishah (may Allah be pleased with her) thought to herself that perhaps he would give it to another wife instead of her. The other wives also assumed that it would probably fall to Aishah’s lot. Meanwhile, the little Ummamah was playing on the ground not far from her grandfather and grandmothers. The Messenger (peace be upon him) went forward and placed the necklace around her neck. (Al-Isti’ab, 4/238; Usud al-Ghabah, 5/400; as-Sirah al-Halabiyyah, 2/452; Durrus-Sahabah fi Manaqib al-Qarabah was-Sahabah, p. 535; A’lam an-Nisa, 1/77)

Ummamah’s father, Abul-‘As ibn ar-Rabi’ (may Allah be pleased with him), died in the twelfth year after the Hijrah. Before his death, he expressed his wish to marry Ummamah to his maternal cousin, az-Zubayr ibn al-‘Awwam. Meanwhile, Ummamah’s maternal aunt, Fatimah (may Allah be pleased with her), also passed away. Before her death, she told her husband Ali that after her death he should marry Ummamah. In time, Ummamah reached marriageable age. Az-Zubayr ibn al-‘Awwam (may Allah be pleased with him) endeavored to fulfill Fatimah’s final wish. Through his mediation, Ummamah (may Allah be pleased with her) married Ali (may Allah be pleased with him). This was during the caliphate of the Commander of the Believers, Umar (may Allah be pleased with him).

She remained married to Ali (may Allah be pleased with him) until the fortieth year after the Hijrah. During this period, Ali’s life was swept by storms and tribulations of many kinds. Finally, in the fortieth year after the Hijrah, he was mortally wounded by an assassin and died from that injury. Before his death, he told his wife Ummamah: “If, after me, you feel the need for a man, you may marry al-Mughirah ibn Nawfal.” He also told al-Mughirah that after his death he should marry Ummamah. He feared that after his death Mu’awiyah (may Allah be pleased with him) would send Ummamah a marriage proposal. This fear proved justified. He died, and Ummamah completed her prescribed waiting period. The Honorable Mu’awiyah (may Allah be pleased with him) did not delay at all. He wrote to Marwan: “Send a marriage proposal to Ummamah on my behalf and spend one thousand dinars for this purpose.” News of this reached Ummamah (may Allah be pleased with her). She immediately sent word to al-Mughirah: “If you want me, come quickly.” He came, and the marriage was arranged through the mediation of Hasan ibn Ali (may Allah be pleased with him). (Al-Isabah, 4/237) She died during the caliphate of Mu’awiyah (may Allah be pleased with him), while she was al-Mughirah’s wife. Ummamah had no children by Ali (may Allah be pleased with him). However, she bore a son by al-Mughirah and named him Yahya. For this reason al-Mughirah was given the kunya Abu Yahya. (The aforementioned work; Usud al-Ghabah, 5/400; A’lam an-Nisa, 1/77) Some, however, have said that she had no child by al-Mughirah either. They say that among the daughters of the Messenger of Allah (peace be upon him), the lineage of none continued except that of Fatimah (may Allah be pleased with her). It is possible that she bore al-Mughirah a son named Yahya, but that the child died in infancy. With Ummamah’s death, the lineage of Zaynab, the Prophet’s daughter (may Allah be pleased with her), came to an end, because her son Ali had died before her. (Tarajim Sayyidati Baytin-Nubuwwah, p. 538; Nisa min Asrin-Nubuwwah, p. 280)

Khawla bint Hakim ((may Allah be pleased with her))

Khawla (may Allah be pleased with her) was the daughter of Hakim ibn Umayyah of the Banu Sulaym tribe of Makkah. Her kunya was Umm Surayq. (Tabaqat, 8/158; al-Isti’ab, 4/281; Usud al-Ghabah, 5/444; Tahdhib at-Tahdhib, 12/415) Her foremost distinction was that she was the wife of the renowned Companion Uthman ibn Maz’un (may Allah be pleased with him). This Uthman (may Allah be pleased with him) was one of the leading figures among the emigrants who migrated to Madinah. He died in Madinah after the Battle of Badr. The Messenger (peace be upon him) led his funeral prayer and buried him in Madinah’s al-Baqi cemetery. He was the first Companion to be buried in al-Baqi. Khawla (may Allah be pleased with her) was related to the Noble Messenger of Allah (peace be upon him) as a maternal aunt. (Musnad Ahmad, 6/409)

At the beginning of the Islamic call in Makkah, she was one of the few men and women who accepted Islam at the earliest stage. She married Uthman ibn Maz’un (may Allah be pleased with him) before accepting Islam. It is likely that the husband and wife accepted Islam together. After accepting Islam, she fully experienced the delightful taste of faith, and the light of truth tore apart all the veils before her eyes. She came into the company and close presence of the Messenger of Allah (peace be upon him), dedicating herself to his service. This task became easier because she was related to the Messenger of Allah (peace be upon him). Every day in Makkah she inquired about all the affairs of the Messenger of Allah (peace be upon him), including his household and every comfort and difficulty. After going to Madinah, she continued this service until the end of her life. Her association with several major events in the life of the Messenger of Allah (peace be upon him) granted her a special status. Ibn Abd al-Barr (may Allah have mercy on him), introducing her, said: “She was a righteous and virtuous woman.” The Honorable Umar ibn Abd al-Aziz (may Allah have mercy on him) also described her as righteous. In one account he mentioned her in these words: (Al-Isabah, 4/293)

“The righteous woman Khawla bint Hakim, wife of Uthman ibn Maz’un, thought so.”

Thus, many scholars of the Prophetic biography have described her as a righteous woman.

Khadijah (may Allah be pleased with her) was the first and most beloved wife of the Noble Messenger of Allah (peace be upon him). Throughout every difficulty of the Messenger’s life in Makkah, she was his devoted companion. At every crisis, she consoled her husband, expressed sympathy, and helped him overcome every obstacle by remaining at his side. When such an intimate wife and companion passed away, the Messenger (peace be upon him) became deeply grief-stricken and heartbroken. Moreover, Khadijah was the mother of the Messenger’s children and the manager of his household. In her absence, raising the motherless children and managing the home became difficult. In addition, the persecution and harassment by the idolaters increased. The condition of the Messenger of Allah (peace be upon him) greatly concerned his Companions.

At such a difficult time in the life of the Noble Messenger of Allah (peace be upon him), Khawla went to him one day. Seeing him distressed, she said: “O Messenger of Allah! I feel that you have become grief-stricken and are feeling Khadijah’s absence after her passing.” The Messenger (peace be upon him) said: “Yes, that is true. She was the mother of my children and the mistress of the household.” During their conversation, Khawla eventually said with great respect: “O Messenger of Allah! You should marry again.” The Messenger asked: “Who is the prospective bride?” Khawla replied: “There are both widows and unmarried women. We can speak about whichever one you prefer.” He asked again: “Who is the prospective bride?” Khawla said: “The widow is Sawdah bint Zam’ah, and the unmarried woman is Aishah, the daughter of Abu Bakr.” The Messenger (peace be upon him) said: “Yes, women are better suited to undertake this task. (Tabaqat, 8/57; Sirat Aishah, p. 24) Go and present my proposal to both of them.”

There is some difference of opinion as to whether Khawla first went to Aishah’s or Sawdah’s house after receiving the Messenger’s approval. In any case, she went to Sawdah’s home, and as soon as she saw Sawdah she exclaimed: “What blessing and prosperity has Allah bestowed upon you!” Sawdah asked: “Why do you say that?” She replied: “The Messenger of Allah (peace be upon him) has sent me to propose marriage to you.” Sawdah said: “I would like you to speak with my father.”

Sawdah’s father was then nearing the end of his life. He had completely withdrawn from all worldly activity. Khawla came to him and greeted him in the manner of the Age of Ignorance, saying, “An’im sabahan” (good morning).

The old man asked: “Who are you?” Khawla replied: “I am Khawla bint Hakim.” The old man welcomed her and seated her near him. Khawla presented the marriage proposal, saying: “Muhammad ibn Abdullah ibn Abd al-Muttalib has proposed marriage to Sawdah.” The old man said: “What a noble and suitable match. What does your friend Sawdah say?” Khawla replied: “She agrees.” The old man asked that Sawdah be called. When Sawdah came, he said: “My daughter! This woman, Khawla, says that Muhammad ibn Abdullah has sent her to propose marriage to you. He is a noble suitor. I wish to marry you to him; are you willing?” Sawdah replied: “Yes, I am willing.” The old man then said to Khawla: “Go and bring Muhammad.” The Messenger (peace be upon him) came dressed as a bridegroom, and Sawdah’s father gave Sawdah in marriage to him. (at-Tabari, Tarikh, 2/211; al-Bidayah wan-Nihayah, 2/130; adh-Dhahabi, Tarikh, 1/166; Ansab al-Ashraf, 1/408; Musnad Ahmad, 6/210; Tabaqat, 8/53)

With the approval of the Noble Messenger of Allah (peace be upon him), Khawla went to Abu Bakr’s house, met Aishah’s mother, Umm Ruman (may Allah be pleased with her), and said: “Umm Ruman! What blessing and prosperity has Allah bestowed upon your household?” She asked: “Why do you say that?” Khawla replied: “The Messenger of Allah (peace be upon him) has sent me with a marriage proposal for Aishah.” Umm Ruman said: “Wait a little; Abu Bakr will be home shortly.” Abu Bakr returned home, and Khawla presented the proposal to him. It should be noted that it was the custom of the Arabs in the Age of Ignorance that, just as they did not consider it permissible to marry the daughters of their full brothers, they likewise did not consider it proper to marry the daughters of half-brothers, paternal cousins, or foster brothers. Thus, upon hearing the proposal, Abu Bakr said: “Khawla! Aishah is the niece of the Messenger of Allah (peace be upon him). So how can this marriage take place?” Khawla returned and asked the Messenger of Allah (peace be upon him) about the matter. The Messenger (peace be upon him) said: “Abu Bakr is my brother in faith, and marriage with the daughters of such brothers is permissible.” Abu Bakr (may Allah be pleased with him) accepted the proposal and told Khawla to bring the Messenger of Allah (peace be upon him). Khawla then brought the Messenger of Allah (peace be upon him), and the marriage was solemnized. (Sahih al-Bukhari, Bab Tazwij as-Sighar min al-Kibar; Ibn Kathir, as-Sirah an-Nabawiyyah, 1/316; Companions of the Messenger, 5/56)

Khawla’s husband, Uthman ibn Maz’un (may Allah be pleased with him), was among the earliest Muslims in Makkah. He suffered persecution by the idolaters in various ways. He also migrated to Abyssinia and returned to Makkah after some time. There is no report that Khawla migrated to Abyssinia. If Khawla’s marriage to Uthman ibn Maz’un took place in the earliest period of Islam, she too, as a member of Uthman’s household, must have been crushed beneath the Quraysh’s oppression and persecution. No such information is available. It is known, however, that she migrated to Madinah with her husband.

Uthman ibn Maz’un (may Allah be pleased with him) had a deep inclination toward asceticism and monastic devotion. Worship and keeping vigil at night were his favorite activities. He would pray throughout the night and fast most days of the year. He had set aside a room in his house for worship, where he would seclude himself day and night. Eventually, he became completely neglectful of his wife and children. Khawla (may Allah be pleased with her) was accustomed to visiting the Prophetic household and inquiring about the wives of the Messenger of Allah. One day she came to the Prophetic household. The Prophet’s wives, seeing her untidy dress and appearance, asked: “Why are you in this condition? Your husband is a wealthy man among the Quraysh.” She replied: “What connection do I have with him? He fasts during the day and prays at night.” The wives brought the matter to the attention of the Messenger of Allah (peace be upon him). He immediately hurried to Uthman ibn Maz’un’s house, called him, and said: “Uthman! Is my life not an example for you?” Uthman said: “May my parents be sacrificed for you! Why are you saying this?” The Messenger (peace be upon him) said: “You fast during the day and spend the whole night standing in prayer.” He replied: “Yes, that is what I do.” The Messenger instructed him: “Do not do this anymore. Your eyes, your body, and your family have rights over you. Pray, rest, fast, and break your fast.” After this guidance, his wife Khawla came to the Prophetic household again one day. That day she was dressed like a newlywed, and fragrance spread from her body. (Siyar A’lam an-Nubala, 1/157–158; Nisa min Asrin-Nubuwwah, p. 16)

Khawla (may Allah be pleased with her) was an eloquent woman. She spoke in pure and lucid language and possessed tender emotions and feelings. There is evidence that she also composed poetry. After the death of her husband, Uthman (may Allah be pleased with him), she composed an elegy, several lines of which are as follows: (Nisa min Asrin-Nubuwwah, p. 169; Hayatus-Sahabah, 2/611)

“O my eyes! Shed tears continuously

For the great calamity of Uthman ibn Maz’un.

For one who spent the night seeking the pleasure of his Creator,

Glad tidings to that buried dead man.

For him al-Baqi became a dwelling place, and the trees gave shade;

His resting place became illuminated after lying as stony ground,

The heart has been burdened with pain—an end that lasts until death.

The channels of my tears will become unable to shed tears for him.”

After Khawla (may Allah be pleased with her) was widowed in the second year after the Hijrah, she did not marry again. She remained constantly sorrowful. Accounts in the hadith and biographical works show that a number of women voluntarily offered themselves in marriage to the Prophet (peace be upon him). Aishah (may Allah be pleased with her) said that Khawla was one of them. Urwah ibn az-Zubayr (may Allah be pleased with him) said: “We used to say that Khawla herself had offered herself to the Messenger of Allah (peace be upon him).” She was a righteous woman. Ibn Abbas (may Allah be pleased with him) said that he did not accept any of the women who offered themselves to the Messenger of Allah (peace be upon him), although Allah had given the Prophet (peace be upon him) the option of accepting such a woman. This option was granted exclusively to him. Allah says: (Surah al-Ahzab, 50)

“Any believing woman who offers herself to the Prophet, if the Prophet wishes to marry her, is lawful for him.” (Tafsir al-Qurtubi and Tafsir Ibn Kathir, Surah al-Ahzab, verses 50–51; al-Bidayah wan-Nihayah, 5/259; Tabaqat, 8/158; al-Bayhaqi, Dala’il an-Nubuwwah, 7/287)

In the verse cited above, Allah, Lord of the Worlds, described such women as believing women. This is a tremendous source of pride, honor, and success for them. Khawla too possessed this pride and honor.

She also attained the honor of participating in jihad with the Messenger of Allah (peace be upon him). She took part in the expedition to Ta’if. On that occasion she requested the Messenger of Allah (peace be upon him): “O Messenger of Allah! If Ta’if is conquered, will you give me the ornaments of Badiyah bint Ghaylan or Fari’ah bint Aqil?” It should be noted that the ornaments of these two women were the most beautiful and valuable among the women of the Thaqif tribe. The Messenger (peace be upon him) told her: “I have not yet been granted permission concerning them, and I do not think that we shall conquer them immediately.” Khawla (may Allah be pleased with her) left the Messenger of Allah (peace be upon him) and told this to Umar ibn al-Khattab (may Allah be pleased with him). Umar (may Allah be pleased with him) went to the Messenger of Allah (peace be upon him) and said: “O Messenger of Allah! What is this that Khawla has said, believing that you said it?” The Messenger (peace be upon him) said: “I did say it.” Umar (may Allah be pleased with him) asked: “Shall I announce the departure?” The Messenger (peace be upon him) said: “Yes, do so.” Umar announced the departure. (Ibn Hisham, as-Sirah, 2/484; Usud al-Ghabah, 5/444; al-Isabah, 4/291; as-Sirah al-Halabiyyah, 3/81–82)

Khawla (may Allah be pleased with her) also preserved some hadiths of the Noble Messenger of Allah (peace be upon him). A total of fifteen hadiths were narrated through her. Imam Muslim, at-Tirmidhi, an-Nasa’i, and Ibn Majah recorded them in their compilations. Sa’d ibn Abi Waqqas (may Allah be pleased with him), Sa’id ibn al-Musayyib, Bishr ibn Sa’id, Urwah (may Allah have mercy on him), and many others narrated hadiths from her. (Nisa min Asrin-Nubuwwah, p. 170; Sahabiyyah, p. 251)

Khawla bint Tha‘labah ((may Allah be pleased with her))

Khawla’s (may Allah be pleased with her) father’s name was Tha’labah ibn Asram. Ibn Hajar said that her father’s name was Malik and her grandfather’s name was Tha’labah. (Al-Isabah, 4/289) She was descended from Banu Awf of the Khazraj tribe of Madinah. Some have said that her name was Khuwaylah instead of Khawla. (Tabaqat, 8/387; Tahdhib at-Tahdhib, 12/414; Usud al-Ghabah, 5/442) She accepted Islam in the early period of the spread of Islam in Madinah. After the Messenger of Allah (peace be upon him) came to Madinah, she pledged allegiance to him. Hers was an Islamic family. Her three brothers, Bahhas, Abdullah, and Yazid (may Allah be pleased with them), were all renowned Ansari Companions. They had accepted Islam in the earliest period of its spread in Madinah. Her husband was Aws ibn as-Samit (may Allah be pleased with him), the brother of Ubadah ibn as-Samit (may Allah be pleased with him), the leader of Madinah’s Khazraj tribe. This Aws (may Allah be pleased with him) participated with the Messenger of Allah (peace be upon him) in all the battles, including Badr, Uhud, and Khandaq. He was a poet. He died in Ramallah, Palestine, in the thirty-second year after the Hijrah, at the age of seventy-two. (Tabaqat, 3/547; Tahdhib al-Asma wal-Lughat, 1/129)

Abdullah ibn Abbas (may Allah be pleased with him) said that in the Islamic era, the first case concerning zihar was committed by Aws ibn as-Samit. (Ibn Qutaybah, al-Ma’arif, p. 255) His wife was Khawla bint Tha’labah (may Allah be pleased with her).

In pre-Islamic Arabia, it often happened that when there was some discord and quarrelling between husband and wife, the husband would angrily say: “You are to me like my mother’s back.” The literal meaning of this statement is: “You are for me as my mother’s back.” The clear implication of such words was that he no longer regarded his wife as his wife; rather, he counted her among those women who were forbidden to him. In Islamic jurisprudential terminology, saying such words is called zihar. In Arabic, the word zihar derives from zahr, whose common meaning is a riding mount—something upon which one rides. An animal used for riding is called zahr in Arabic because one mounts its back. In the pre-Islamic era, Arabs would say, intending to make their wives forbidden to themselves: “Making you a zahr—a riding mount—is as forbidden to me as making my mother a riding mount.” For this reason, uttering such words or statements was termed zihar among them. In pre-Islamic Arabia, such a statement was considered equivalent to announcing the severance of the marital relationship through divorce—or even more forcefully than divorce. For them, it meant that the husband was not merely ending the marriage with his wife; he was also making her forbidden to himself like his mother. Thus, in Arab society, there was still a way to take back a wife after divorce, but after committing zihar no avenue remained open. [Tafhim al-Qur’an, Tafsir, Surah al-Mujadilah, 16/183]

The hadith scholars have provided detailed accounts of the incident of zihar involving Aws through various chains of transmission. The substance and essence of these reports is that, having reached old age, Aws (RA) had become somewhat irritable. Some reports state that he had begun to display a state resembling madness. To convey this, the narrators of the hadith used an expression whose meaning in Arabic is not complete madness, but rather a condition such as what we mean when we say, “So-and-so has become mad with anger.” Because of this state of temperament, he had previously committed zihar against his wife several times. After accepting Islam, however, he again committed the same act following a quarrel with his wife.

Thereafter, his wife Khawlah (RA) came to the Noble Messenger (SAW), explained the whole matter, and pleaded, “O Messenger of Allah! Is there any way by which the lives of my children and me can be saved from this severe calamity?”

The Noble Prophet (SAW)’s reply has been reported by different narrators in different words. According to some reports, his reply was: “No ruling has yet been given to me regarding this matter.” In another report, he said: “I think you have become forbidden to your husband.” In yet another report, he said: “You have become forbidden to him.” Hearing this reply, Khawlah began to weep, cry out, and plead intensely.

Again and again she said to the Prophet (SAW), “He did not utter the word ‘divorce.’ Tell me some way by which the lives of my children and me may be saved from this grave danger.” But each time the Noble Prophet (SAW) continued to give her the same or a similar reply. At last Khawlah raised her hands and began to pray: “O Allah! I complain to You of my great distress and the intense anguish of separation from my husband. O Allah! Cause some word beneficial for us to issue from the mouth of Your Prophet (SAW).” Aishah (RA) says that the scene became such that I and everyone present began to weep at Khawlah’s plaintive entreaties and cries.

At that moment, the state of revelation descended upon the Noble Messenger (SAW). Aishah (RA) happily said to Khawlah, “Khawlah, Allah will soon decide your matter.” This was an extremely difficult time for her. She became deeply agitated, wavering between hope and despair. She feared that an order of separation might come and that she might die of grief. But when she looked toward the Messenger of Allah (SAW) and saw his smiling face, she became hopeful. Overcome with joy, she stood up. The Messenger (SAW) then said, “Khuwaylah! Allah has sent down revelation concerning you and your companion.” Then he recited the verses of Surah al-Mujadilah, 1–4.

“Allah has indeed heard the statement of the woman who pleads with you concerning her husband and complains to Allah. Allah hears the conversation of both of you. Surely Allah is All-Hearing, All-Seeing. Those among you who declare their wives to be their mothers—they are not their mothers. Their mothers are only those who gave birth to them. Indeed, they utter an objectionable and false statement. Surely Allah is Pardoning, Forgiving. Those who declare their wives to be their mothers and then retract what they have said—their expiation is to free a slave before the two may touch one another. This is an admonition for you, and Allah is Aware of what you do. Whoever cannot find the means must fast for two consecutive months before the two may touch one another. Whoever is unable even to do that must feed sixty needy persons. This is so that you may believe in Allah and His Messenger. These are the limits set by Allah, and for the disbelievers there is a painful punishment.”

After these verses were revealed, the Messenger (SAW) said to Khawlah, “Tell your husband to free a slave.” Khawlah said, “O Messenger of Allah! He does not have the means to free a slave.” The Prophet (SAW) said, “Then he must fast for two consecutive months.” Khawlah said, “He is an old man; how can he fast? If he does not eat and drink two or three times during the day, his eyesight begins to weaken.” The Prophet (SAW) said, “Then he must feed sixty needy persons.”

Khawlah said, “He does not have the financial means required for that either. However, it could be done if you helped.” The Noble Messenger (SAW) then donated enough food to feed sixty needy persons twice a day. Some reports state that Khawlah (RA) gave her husband from her own possessions exactly as much as the Noble Messenger (SAW) had given, so that he could fulfill his expiation. [Al-Isabah, 4/290]

Khawlah had gone to the Messenger of Allah (SAW) to learn the ruling concerning zihar. Meanwhile, her husband Aws (RA) stood anxiously at the door of the house, waiting for her return. His heart trembled with uncertainty, wondering what decision she would bring. At length, seeing Khawlah in the distance, he anxiously called out, “Khawlah, what happened?”

Khawlah said, “It is good. You are fortunate.” Then she told him of the Messenger of Allah’s (SAW) decision, and he fulfilled the expiation. [Tabaqat, 8/379–380; Shadharat al-Dhahab, 1/138–139; Ansab al-Ashraf, 1/251; Tafhim al-Qur’an, 16/185–186]

Allah Most High honored Khawlah (RA) by revealing the aforementioned verses of Surah al-Mujadilah in response to her plea. In them, He not only explained the ruling on zihar and provided a means of removing her hardship and distress, but also comforted her by saying at the very beginning: “I have heard the words of the woman who was pleading with you concerning her husband.” Aishah al-Siddiqah (RA) said, “Holy is the One who hears every voice and every person’s plea. When Khawlah bint Tha‘labah was complaining to the Messenger of Allah (SAW) about her husband, I was there. Yet despite being so close, I could not hear some of what she said, while Allah heard everything.” [Tafsir al-Qurtubi and Tafsir Ibn Kathir, commentary on Surah al-Mujadilah, verses 1–4] After these verses were revealed, Khawlah (RA) came to be known as al-Mujadilah, meaning ‘the woman who pleads.’

Khawlah was one of the most eloquent women among the Ansar. She excelled at presenting decisive statements in a splendid style and ornate language. As an example of the language and manner in which she complained to the Messenger of Allah (SAW) against her husband, the following may be cited. She said: [Nisa min Asr al-Nubuwwah, 405; Hayatus Sahabah, 3/31]

“O Messenger of Allah! He has consumed my wealth and enjoyed my youth until it was exhausted. I spread my womb for him. But now that I have grown old and can no longer bear children, he has committed zihar against me.”

It is a brief account, yet it has an artistic quality and the power to attract attention. The fact that her plea was heard and accepted by Allah, and that a favorable decree was issued by Allah without delay, earned her special honor and esteem in the community of the Companions. A hadith narrated by Ibn Abi Hatim and al-Bayhaqi states that Umar (RA) was once traveling somewhere with several companions. On the way, a woman blocked his path and stood there. Umar (RA) remained standing, bowed his head, and listened to her for a long time. He continued standing until she had finished speaking. One of his companions exclaimed, “You have made the leading men of Quraysh stand here because of this old woman.” Umar (RA) said, “Do you know who this woman is? She is Khawlah bint Tha‘labah. She is a woman whose complaint was heard above the seventh heaven. By Allah! If she had kept me standing until night, I would have remained standing. I would seek permission from her only when it was time for prayer.” [Tafhim al-Qur’an, 16/182]

Ibn Abd al-Barr has quoted a report from Qatadah in his work al-Isti‘ab. When this woman, Khawlah, met Umar (RA) on the road, he greeted her. After returning his greeting, she began to say, “Oh Umar! There was a time when I saw you in the market of Ukaz. Everyone then called you ‘Umair. You used to graze goats with a staff in your hand. Then, before long, people began calling you Umar. After some more time, you came to be called Amir al-Mu’minin. I say: Fear Allah somewhat concerning the common people. Remember that for one who fears Allah’s curse, even a distant person becomes like a close relative. And one who fears death should fear that the very thing he seeks to preserve may perhaps be lost.”

Hearing this, Umar’s (RA) companion Jarud al-Abdi said, “Woman, you are speaking very disrespectfully to the Commander of the Believers.”

Umar (RA) said, “Let her speak. Do you know who she is? Her words were heard even above the seventh heaven, so Umar (RA) must certainly hear them.” [Izalat al-Khafa, 1/51; al-Isti‘ab, 4/283; al-Isabah, 4/283; Kanz al-Ummal, 1/385; Hayatus Sahabah, 2/436]

This is Khawlah bint Tha‘labah (RA), a believing Ansari woman concerning whom Qur’anic verses were revealed. Through her, an important ruling of Islamic Shariah was instituted, and the honor and dignity of Muslim women were upheld.

The exact year and date of her death are unknown. However, various incidents indicate that she lived through most of the period of the Rightly Guided Caliphate and died during that period.

Hawwa bint Yazid (RA)

Hawwa’s father was Yazid ibn Sinan. She was a woman of the Abd al-Ashhal tribe of Madinah. She was married to Qays ibn Khutaym of Madinah. The great Ansari Companion Sa‘d ibn Mu‘adh (RA) was the full brother of Hawwa’s mother, Aqrab bint Mu‘adh. Thus, the famous Companion Sa‘d was Hawwa’s maternal uncle. The great Companion of Badr, Rafi‘ ibn Yazid (RA), was her full brother. Hawwa accepted Islam before the Messenger of Allah’s (SAW) migration to Madinah, during the early period of the propagation of Islam in Madinah. She was one of the women whom the Messenger (SAW) regarded with honor and respect. Hawwa is believed to have accepted Islam sometime between the First and Second Pledges of Aqabah. [Al-Isabah, 4/277; Nisa min Asr al-Nubuwwah, 91]

Hawwa was one of the few women of Madinah who were among the first to come to the Messenger of Allah (SAW) and pledge allegiance to him. Umm Amir, a woman of the Abd al-Ashhal tribe, narrated: “One day, I, Layla bint al-Hutaym, and Hawwa bint Yazid came to the Messenger of Allah (SAW) between Maghrib and Isha, covering our entire bodies with our shawls. We greeted him. He asked our identities, and we introduced ourselves. He welcomed us and asked, ‘Why have you come?’”

We said, “O Messenger of Allah! We have come to pledge allegiance to you in Islam. We have believed in you and testified that what you have brought is true.”

The Messenger (SAW) said, “All praise belongs to Allah, who has guided you to Islam. I accept your pledge.” Umm Amir (RA) said, “Then I stepped a little closer to the Messenger of Allah (SAW). He said, ‘I do not shake hands with women. What I say to a thousand women is the same as what I say to one woman.’”

Umm Amir said, “We were the first to pledge allegiance to the Messenger of Allah (SAW).” [Tabaqat, 8/12; al-Isabah, 4/276]

Hawwa was among those who suffered oppression and persecution for the sake of Islam. Her husband, Qays ibn Khutaym, was a renowned poet of Madinah’s Aws tribe. Although he remained firm in polytheism, his wife accepted Islam without his knowledge. When he learned of it, he began persecuting her to prevent her from Islam. He mocked and ridiculed her, and when she prostrated during prayer, he would throw her to the ground. [Al-Isabah, 4/276] Hawwa silently endured all the abuse. At that time, the Messenger (SAW) was in Makkah. She learned about conditions in Madinah from the Muslims who traveled there from Madinah. Through them, she learned of the persecution inflicted on Hawwa. Once, before his death, Qays went to the fair of Dhu al-Majaz near Makkah. Having received news of this, the Messenger (SAW) went to where he was staying. Qays was pleased to see the Messenger and treated him with great honor and respect. The Messenger (SAW) invited him to accept Islam. He asked for time, saying that he would return to Madinah and think it over further. The Messenger agreed. Then he changed the subject and said, “Your wife, Hawwa bint Yazid, has accepted Islam. You have caused her various kinds of distress. I want you never to trouble her in any way again. Fear Allah, and remember my words concerning her.” [Tabaqat, 3/324; 8/23; A‘lam al-Nisa, 1/304]

Qays said, “Abu al-Qasim! Out of respect for you, I will not trouble her anymore.” After giving his word to the Messenger (SAW), he returned to Madinah and said to his wife, “That friend of yours met with me and asked me not to trouble you in any way. So from now on I will say nothing to you. You may practice your religion freely.” [Ibn Sallam, Tabaqat al-Shu‘ara, 192–193]

Another report states that he said to his wife, “You may practice your religion as you wish. I will not obstruct you in any way. By Allah! I have never seen anyone with a more handsome face and beautiful appearance than him.” [Al-Bayhaqi, Dala’il al-Nubuwwah, 2/456; A‘lam al-Nisa, 1/304]

Thereafter, Hawwa (RA) revealed to her husband everything about Islam that she had kept hidden. She began practicing Islam openly, and Qays no longer obstructed her at all. When neighbors and friends said to him, “You remain firm upon the pagan religion, yet your wife has become a follower of Muhammad (SAW),” he would reply, “I gave Muhammad my word that I would not trouble her anymore, and I will keep my word to him.” When the Messenger of Allah (SAW) learned that Qays had kept his promise and refrained from persecuting his wife, he remarked that the man with joined, partly gray eyebrows had kept his word. [Usud al-Ghabah, 5/431; Nisa min Asr al-Nubuwwah, 94]

Thus Hawwa continued to live an unobstructed Islamic life. In the meantime, the Messenger (SAW) migrated to Madinah. At the very beginning, Hawwa came to the Messenger of Allah (SAW) with several other Ansari women and completed her pledge of allegiance.

Qays did not accept Islam. However, his two sons, Yazid and Thabit, born to Hawwa (RA), both accepted Islam and attained the honor of becoming Companions of the Messenger of Allah (SAW). Yazid took part in the Battle of Uhud alongside the Messenger of Allah (SAW) and suffered wounds in twelve places on his body. That day, he fought fiercely before the Messenger of Allah (SAW), sword in hand. The Messenger (SAW) addressed him by the name Jasir and instructed him: “O Jasir! Advance. Jasir! Fall back.”

This Yazid attained martyrdom in the Battle of Jasr, fought under the leadership of Abu Ubaydah (RA). [The foregoing source] As for Thabit, Ibn Abd al-Barr stated in al-Isti‘ab that he is listed among the Companions. He died during the caliphate of Mu‘awiyah (RA). [Nisa min Asr al-Nubuwwah, 92]

It should be noted that Qays ibn Khutaym’s two sisters, Layla and Lubna, accepted Islam and pledged allegiance to the Messenger of Allah (SAW). No information is available about Hawwa’s later life. History is silent regarding when, where, and how she died. Nevertheless, all historical sources attest that she became a good Muslim. [Al-Isabah, 4/276]

Shifa bint Abdullah (RA)

Shifa (RA) was a daughter of the Adi branch of the Quraysh of Makkah. Her kunyah was Umm Sulayman. Her father was Abdullah ibn Abd Shams, and her mother was Fatimah bint Abi Wahab, from the Amr ibn Makhzum branch of the same clan. [Usud al-Ghabah, 5/486; al-Isabah fi Tamyiz al-Sahabah, 4/333] Shifa married Abu Huthmah ibn Hudhayfah al-Adawi. [Tabaqat, 8/268; al-Isti‘ab, 4/332] Some have said that her original name was Layla and that she later became known by the title al-Shifa. [Nisa min Asr al-Nubuwwah, note 1, p. 159]

She accepted Islam in Makkah before the Hijrah and was among the women who migrated from Makkah to Madinah in the earliest period. [Al-Isabah, 4/333] She was one of the female Companions who pledged allegiance to the Messenger of Allah (SAW). [Nisa min Asr al-Nubuwwah, p. 159] She had deep devotion and love for the Noble Messenger (SAW). The Messenger (SAW) also attached great importance to her devotion and love. He would occasionally visit Shifa’s home and rest there. Shifa (RA) kept a bed and a set of clothing specially reserved in her home for the Messenger (SAW), and he used them. After Shifa’s death, her children carefully preserved these items. However, the Umayyad caliph Marwan ibn al-Hakam (d. 65 AH) seized them from her children, and thus they passed out of Shifa’s family. [Tahdhib al-Asma wa al-Lughat, 2/87; al-Isti‘ab, 4/358]

Umar (RA) held Shifa in special esteem. He attached great importance to her opinions and showed her particular respect. He assigned her certain responsibilities for supervising and managing the market. [Jamhara al-Ansab al-Arab, 1/150; al-Isabah, 4/333]

The Noble Messenger of Allah (SAW) gave her a house. She lived there with her son Sulayman. [Nisa min Asr al-Nubuwwah, p. 161]

Once, Caliph Umar (RA) summoned her and gave her a cloak. At that very time, he also gave Atikah bint Usayd, who was present, a somewhat finer cloak. In a reproachful tone, Shifa said to the caliph, “May your hands be covered with dust! You have given her a better cloak than mine, although I accepted Islam before her and I am your cousin. Besides, I came because you summoned me, whereas she came of her own accord.” Umar (RA) replied, “I would have given you the better cloak, but because she arrived, I had to give her preference. By lineage, she is closer to the Messenger of Allah (SAW).” [Al-Isti‘ab, 4/358; Usud al-Ghabah, 5/497; Sahabiyyat, p. 240]

Shifa was also an ardent admirer of Umar. Whenever she found the time and opportunity, she would present Umar’s ideals before the people. Once, seeing several young men walking very slowly past him while speaking in hushed voices, she asked why they were behaving in that manner. The people replied, “They are ascetics—people absorbed in worshipping Allah.” Shifa said in a somewhat angry tone: [Tarikh al-Tabari, 2/571; Tabaqat, 3/290]

“By Allah! When Umar spoke, he spoke loudly; when he walked, he walked swiftly; and when he struck someone, he caused severe pain. By Allah! He was the true ascetic.”

Umar would occasionally visit Shifa at her home, inquire about her welfare, ask about the well-being of her husband and children, and offer them advice and guidance on various matters. Shifa said: One day Umar came to my house and saw two men sleeping. They were her husband and her son Sulayman. Umar asked, “What is the matter with them? Did they not pray the morning prayer in congregation with us?” I replied, “O Commander of the Believers, they did pray in congregation. They spent the whole night praying, then performed the dawn prayer in congregation and went to sleep.” It was the month of Ramadan. Umar said, “Performing the dawn prayer in congregation is dearer to me than praying all night and missing the dawn prayer in congregation.” [Kanz al-Ummal, 4/243; Hayat al-Sahabah, 3/123]

She knew some incantations and writing. In the Age of Ignorance, both of these skills were held in very high esteem. Once she came to the Messenger of Allah and humbly said, “During the Age of Ignorance, I knew some incantations. If you permit me, I can recite one for you.” The Messenger gave her permission and listened to the incantation. He said, “You may continue to treat people with this incantation. Teach it to Hafsah as well.”

According to another narration, the Messenger said to her:

“Teach Hafsah the incantation for namlah, just as you taught her writing.” This narration shows that she taught Hafsah to write. [Al-Isabah, 4/333] It may be noted that, according to modern physicians, namlah is a type of skin disease resembling eczema. [A‘lam al-Nisa, 2/201] With the permission of the Messenger of Allah, she taught this incantation to women. [Nisa min Asr al-Nubuwwah, p. 160]

Shifa narrated several hadiths directly from the Messenger of Allah and from Umar. Among those who narrated from her were her son Sulayman; her grandsons Abu Salamah, Abu Bakr, and Uthman; and Abu Ishaq and the Mother of the Believers Hafsah. [Tahdhib al-Tahdhib, 12/428; Al-Isti‘ab, 4/333] The number of hadiths narrated by her is twelve. [Al-Isabah, 4/333]

Two of her children are known: her son Sulayman and a daughter who was the wife of Shurahbil ibn Hasanah. Sulayman was a learned, devout, and righteous man. He held a distinguished position among Muslim scholars. [Tabaqat, 8/268]

The year of Shifa’s death is unknown. However, many have placed it at a time around the twentieth year after the Hijrah, during the caliphate of Umar. [A‘lam al-Nisa, 2/163]

One of the notable hadiths narrated by Shifa is: [Usud al-Ghabah, 5/487; Al-Isabah, 4/333]

“The Messenger of Allah was asked about the best deeds. He said: Faith in Allah, jihad in the path of Allah, and an accepted Hajj.”

Al-Tabarani and al-Bayhaqi narrated a remarkable hadith from Shifa. Shifa said: One day I went to the Messenger of Allah and asked him for some charity. He kept expressing his inability to give, while I continued pressing my request. Meanwhile, the time for prayer arrived. I left and went to my daughter’s house. Her husband was Shurahbil ibn Hasanah. Seeing Shurahbil at home, I said, “The prayer is about to begin, and you are still at home?” I began reproaching him. He said, “Aunt, please do not reproach me. I have only one garment, and the Messenger has borrowed even that.” I said, “This is the condition of the person I am reproaching, yet I knew nothing of it.” Shurahbil said, “I have only one patched garment.” [Kanz al-Ummal, 4/41; Hayat al-Sahabah, 1/326]

Hamnah daughter of Jahsh ((may Allah be pleased with her))

Hamnah was a close relative of the Messenger of Allah. She was the daughter of Umaymah bint Abd al-Muttalib, the respected paternal aunt of the Messenger. Thus, she was both his paternal cousin and his sister-in-law. She was the full sister of the Mother of the Believers Zaynab bint Jahsh. [Ansab al-Ashraf, 1/231; Nisa’ Mubashsharat bil-Jannah, 1/243] Her first husband was the eminent Companion Mus‘ab ibn Umayr, the first envoy and da‘i sent by the Messenger of Allah to Madinah. [Jamharat Ansab al-Arab, 1/191; Tabaqat, 8/241; Al-Isti‘ab, 4/262]

Hamnah’s husband, Mus‘ab ibn Umayr, was a handsome young man from a wealthy Makkan family. His mother, Khunas bint Malik, possessed great wealth. He grew up amid abundance. His mother always dressed him in expensive clothing. No one in Makkah used more expensive perfume than he did. He wore shoes from Hadramawt. Later, when recalling Mus‘ab, the Messenger said:

“I never saw anyone in Makkah with more handsome locks, softer cloaks, or greater luxury than Mus‘ab.”

When this young man heard that the Messenger was staying in the home of al-Arqam ibn Abi al-Arqam and secretly calling people to Islam, he went there one day and accepted Islam. From then on, he became a student of the Prophetic school. Under the Prophet’s direct supervision, he received education and training. In a very short time he earned such confidence from his teacher that the Prophet sent him to Madinah as an envoy and da‘i. Thus he became the first envoy and da‘i in the history of Islam. [Nisa min Asr al-Nubuwwah, p. 50]

Hamnah was among the women who accepted Islam in the early period in Makkah and attained the honor of companionship with the Messenger of Allah. Her entire family was Muslim. When the persecution of the Quraysh against them became unbearable in Makkah, all of them—men and women—migrated to Madinah. The men who migrated were Abdullah ibn Jahsh, his brother Abu Ahmad, Ukashah ibn Mihsan, Shuja‘, Uqbah, the two sons of Wahb, and Irbad. The women were Zaynab bint Jahsh, Umm Habibah bint Jahsh, Juthamah bint Jundal, Umm Qays bint Mihsan, Umm Habib bint Thumamah, Umayyah bint Ruqays, Sakhbar bint Tamim, and Hamnah bint Jahsh. [Sirat Ibn Hisham, 1/472; Durr al-Sahabah, 556]

After arriving in Madinah, Hamnah devoted herself, like the other believing women, to seeking the pleasure of Allah and His Messenger. Through acquiring Islamic knowledge from the Prophet and her husband, she further educated herself and improved her moral character. As a result, she attained an honorable position in Madinah’s society. Her daughter, Zaynab bint Mus‘ab, was born there. [Tabaqat, 3/116; Ansab al-Ashraf, 1/437]

When warfare and conflict with the opponents began during the Madinan period of the Messenger’s life, Hamnah’s role was highly commendable and exemplary. In the Battle of Uhud, Hamnah joined the mujahidin along with several other Muslim women. They played an important role that day. The Companion Ka‘b ibn Malik, a soldier and eyewitness of the battle, said: “On the day of Uhud, I saw Umm Sulaym bint Milhan and the Mother of the Believers Aishah carrying water skins on their backs. I saw Hamnah bint Jahsh giving water to the thirsty and tending the wounded. And I saw Umm Ayman giving water to the wounded.” [Al-Waqidi, al-Maghazi, 1/249–250; Durr al-Sahabah, 556]

Seventy Muslim mujahidin, including Mus‘ab ibn Umayr, were martyred in the Battle of Uhud. After the battle, Hamnah went to the Messenger of Allah. He said to her, “Take account.” Hamnah asked, “Of whom?” The Messenger replied, “Of your maternal uncle Hamzah.” Hamzah: May Allah forgive him, shower him with mercy and grace, and grant him Paradise!

The Prophet said again, “Take account of another person.”

Hamnah asked, “Of whom?”

The Prophet said, “Of your husband, Mus‘ab ibn Umayr.”

Hamnah cried out loudly, “Alas for my grief!”

Seeing her condition, the Messenger remarked: “A husband occupies a place in a woman’s heart that no one else can occupy.” He made this remark when he saw that Hamnah had remained composed at the deaths of her maternal uncle and brother, but collapsed upon hearing of her husband’s death.

The Messenger asked Hamnah, “Why did you react in this way upon hearing of your husband’s death?” Hamnah replied, “I thought of his children becoming orphans, and I became frightened and lost control.” [Sirat Ibn Hisham, 2/98; Ansab al-Ashraf, 1/438]

The Messenger prayed for Hamnah, asking Allah to grant her children someone better than Mus‘ab in his place. Thereafter Hamnah married the renowned Companion Talhah ibn Ubaydullah. It may be noted that this Talhah was one of the ten who received the glad tidings of Paradise during their lifetimes. Through Talhah, Hamnah gave birth to a son, Muhammad ibn Talhah. He was extremely affectionate toward Hamnah’s children. [Al-Isabah, 2/221; Ansab al-Ashraf, 1/88; Sunan Abi Dawud, hadith no. 1590]

Hamnah continued to participate in the battles that followed Uhud. She also accompanied the Messenger of Allah to Khaybar, and after the victory he allocated thirty wasaqs of the produce grown there to her. [Tabaqat, 8/241; Sirat Ibn Hisham, 2/352]

After Hamnah’s son Muhammad ibn Talhah was born, she carried him in her arms to the Messenger of Allah and requested, “O Messenger of Allah, give him a name.” The Messenger stroked his head and named him Muhammad, giving him the kunya Abu al-Qasim. Rashid ibn Hafs al-Zuhri said, “I found only four sons of the Companions whose names were Muhammad and whose kunya was Abu al-Qasim: 1. Muhammad ibn Abi Bakr, 2. Muhammad ibn Ali ibn Abi Talib, 3. Muhammad ibn Sa‘d ibn Abi Waqqas, and 4. Muhammad ibn Talhah.” [Al-Isabah, 3/357]

This son of Hamnah, Muhammad ibn Talhah, later became a world-renouncing and truthful worshipper. Because he prostrated so frequently, he was given the epithet al-Sajjad. He was martyred alongside his father Talhah in the Battle of the Camel, in Jumada al-Awwal of 36 AH. Hamnah also bore Talhah another son, named Imran ibn Talhah. [Tabaqat, 5/166; Jamharat Ansab al-Arab, 1/138; Ansab al-Ashraf, 1/437]

Hamnah possessed great virtue and distinction. She narrated hadiths from the Noble Prophet, and her son Imran ibn Talhah narrated from her. She was the sister of the Mother of the Believers Zaynab. It is reported that when Zaynab’s life was nearing its end, she said to her sister Hamnah: “I have prepared my shroud. After my death, the caliph Umar may send me a shroud. If he does, give any one of them in charity.” Zaynab died, and Umar sent five pieces of cloth. She was shrouded in that cloth, while Hamnah gave Zaynab’s prepared cloth in charity. [Ansab al-Ashraf, 1/435; Al-Isabah, 4/308] This incident indicates that Hamnah was still alive after the twentieth year AH, because the Mother of the Believers Zaynab died in 20 AH. [Nisa min Asr al-Nubuwwah, 54] Through a life of worship and devotion in obedience to Allah and His Messenger, she passed on to the Hereafter.

Those who became involved in various ways in the incident of casting slander upon the immaculate character of the Mother of the Believers Aishah were Abdullah ibn Ubayy, Zayd ibn Rifa‘ah, Mistah ibn Uthathah, Hassan ibn Thabit, and Hamnah bint Jahsh. The first two were hypocrites, while the other three were believers. Because of certain human weaknesses and errors, the three believers became involved in this tribulation. [Tafhim al-Qur’an, vol. 3, Surah al-Nur, p. 138; Hayat al-Sahabah, 1/588]

After verses of the Qur’an were revealed declaring Aishah’s innocence, the Messenger inflicted upon all of them the prescribed punishment for making a false accusation. [Al-Bidayah wa al-Nihayah, 4/160; Ansab al-Ashraf, 1/343; Hayat al-Sahabah, 1/590] Regarding the reason Hamnah became involved in this act, Aishah said: “Among my co-wives, no one except her sister Zaynab could claim equality with me. Therefore, seeking the welfare of her sister, she assumed the role of my opponent and became involved in the tribulation.” [Sirat Ibn Hisham, 2/300]

Khansa daughter of Amr son of al-Ash–Sharid ((may Allah be pleased with her))

Khansa’s real name was Tumadir. Because of her lively, clever, energetic nature and captivating appearance, she was called Khansa. Khansa means a wild cow or doe. Eventually, her real name sank into oblivion, and she became famous in history by the name Khansa. [Sahabiyyat, p. 181] Her father’s name was Amr ibn Sharid. He belonged to the Sulaym clan of the Qays tribe. [Usud al-Ghabah, 5/441; Al-Isabah, 4/287] The Banu Sulaym lived north of the Hijaz and Najd. [Dr. Umar Farrukh, Tarikh al-Adab, 1/317]

Durayd ibn al-Simmah was a famous leader of ancient Arabia. When Khansa reached marriageable age, Durayd once saw her carefully applying medicine to one of her camels and then grooming herself. He was impressed and sent her a marriage proposal. Khansa rejected his proposal, saying: [Ibn Qutaybah, al-Shi‘r wa al-Shu‘ara, p. 160]

“Would you have me abandon my cousins as though they were the upper parts of arrows and the forsaken old man of Banu Jusham?”

After being rejected, Durayd recited a poem, parts of which have been compiled in various books. Two of its lines are as follows: [Al-Isabah, 4/287]

“O my companions and friends, welcome Tumadir and wait for me, for your presence is my support. Has Khunas (the doe) driven your hearts mad with love, and have you fallen ill from loving her?”

After rejecting Durayd’s proposal, Khansa married a young man from her own tribe, Rawahah ibn Abd al-Uzza. She bore him a son, Shajarah Abdullah. After Rawahah died some time later, she married Mirdas ibn Abi Amr. By her second husband she had two sons, Yazid and Mu‘awiyah, and a daughter, Umrah. [Al-Suyuti, al-Durr al-Manthur, p. 110; al-Shi‘r wa al-Shu‘ara, p. 160]

When the sun of prophethood rose in Makkah and its rays illuminated the entire world, Khansa’s eyes sparkled with the radiance of faith. She hastened to Madinah with some members of her tribe and declared her faith before the Messenger of Allah. During this meeting, she recited her own poetry to him. The Messenger listened patiently to her recitation for a long time, expressed amazement at the purity and artistry of her language, and asked to hear more. [Usud al-Ghabah, 5/441; Al-Isabah, 4/550]

Khansa was a poet. However, in the early period of her poetic life, she composed only a few verses from time to time. In a war between her tribe and the renowned Arab tribe of Asad, her full brother Mu‘awiyah was killed, while her half-brother Sakhr was gravely wounded by a spear thrown by a man from the opposing side named Abu Thawr al-Asadi. For nearly a year she endured boundless hardship and suffering in an effort to restore her brother to health. But all her efforts failed. The wound was extremely serious. Leaving his beloved sister immersed in grief, he passed away one day. [Al-Isti‘ab, marginal note to Al-Isabah, 4/296]

Khansa deeply loved her two brothers who had passed away. Sakhr in particular held a very deep place in her heart because of his knowledge, intelligence, patience, bravery, generosity, handsome appearance, and other qualities. Therefore, his death caused her boundless grief. From that day onward, she began composing unparalleled elegies in memory of Sakhr. [Usud al-Ghabah, 5/441] Ibn Qutaybah says: [al-Shi‘r wa al-Shu‘ara, 161]

“She became blind from weeping over Sakhr’s grief.”

One reason she loved Sakhr so deeply was this: Khansa had married a respectable but extravagant young man. He squandered all his wealth on useless pursuits and became penniless. Khansa went to her brother Sakhr to complain about her husband. Sakhr gave half of his wealth to his sister, and she returned with it to her husband’s home. Within a short time, her reckless husband had spent that as well and become destitute. Khansa again went to Sakhr. This time too, Sakhr divided his property into two equal portions and gave his sister the better portion. [Dr. Umar Farrukh, 1/317] In this way, Sakhr established a permanent place deep in his half-sister’s heart. In the elegies that Khansa composed in memory of Sakhr, she expressed her intense pain and grief in such heart-melting words that no one can hear or read them without becoming agitated. Tears flow from the eyes of anyone who hears them. Regarding the emotions expressed in them, Professor R. A. Nicholson said:

“It is impossible to translate the poignant and vivid emotion, the energy of passion, and the noble simplicity of style that distinguish Khansa’s poetry.” [A Literary History of the Arabs, p. 126]

A few couplets from one of her elegies are quoted below so that its artistic form, ornamentation, and style may be observed directly.

(Arabic**********)

“O my two eyes, be generous and do not be miserly. Will you not weep for the generous Sakhr? Will you not weep for a brave and handsome man like him? Will you not weep for a young leader like him?

The hilt of his sword was exceedingly long [meaning that he was tall]. The heap of ashes was immense [he was extremely hospitable, and therefore a huge heap of ashes accumulated at his home]. He assumed leadership of his tribe while still young.

Whenever his tribe reached out toward an honorable and glorious deed, he too would spring forward swiftly. Thus, he departed while possessing honor and good fortune.

You will see honor and distinction showing the way to his home. Even the highest distinction considers that he ought to be praised.

When honor and nobility are discussed, you will see him wrapped in the mantle of distinction.”

According to the customs and practices of the women of ancient Arabia, Khansa (may Allah be pleased with her) would go and sit beside her brother’s grave morning and evening, mourn him, and recite elegies composed by herself. Some passages from those elegies are given below: [Sahabiyyat, p. 184]

(Arabic*******************************)

“Every sunrise reminds me of Sakhr, and I remember him at every sunset. If there were not many mourners around me grieving for their own dead, I would have killed myself.” [ibid.]

(Arabic******************)

“O Sakhr, if you have made my two eyes weep, so what? You made me laugh for a long time.

I have wept for you among a group of loud-voiced mourners. Yet I am more entitled than those who mourn loudly to mourn even more loudly.

During your lifetime, through you I warded off many calamities and hardships. Now, who will ward off this great calamity?

When mourning for a slain person is a bad deed, I consider weeping for you a very good deed.”

While describing Sakhr’s worth and distinction, she said: [Ash-Shi‘ru wash-Shu‘ara, p. 162]

(Arabic**************)

“Great leaders follow Sakhr. Sakhr is like a mountain whose summit is ablaze with fire.”

That is, just as the people of Arabia find their way by the light of a blazing fire on a mountain peak, so they find their way by following Sakhr. In memory of Sakhr, she also composed the following elegy: [Al-‘Iqd al-Farid, 3/268]

(Arabic*****************)

O my eyes, what has happened to them, and what has happened to him? They have soaked his garment with tears. After the death of Sakhr, descendant of ash-Sharid, has the earth been relieved of its burden? (The Arabs say that a bold horseman is an immense burden upon the earth. Through his death or killing, the earth is relieved of that burden.) Then I swore to offer condolences for a ruined man, and, while lamenting, I ask: What has happened to him?

He himself resolved to bear all grief and suffering. Therefore, the better sufferings are more fitting for me personally.

I shall carry myself along one course and method—perhaps it will be against him or in his favor.

Once Khansa was asked: Tell us something about the qualities of your two brothers. She replied: (Arabic ***************)

“By Allah, Sakhr was a shield from bygone times and the poisonous red blade of a five-cubit spear. By Allah, Mu‘awiyah was as eloquent as he was capable.

She was asked again: Which of the two possessed greater distinction and glory? She replied: (Arabic**********)

“Sakhr is the warmth of winter, while Mu‘awiyah is the coolness of the wind.” She was asked again: Whose loss is more painful? She replied: (Arabic***************)

“Sakhr is the throbbing of the heart, while Mu‘awiyah is the fever of the body.” Then she recited the following two lines: (Arabic**********************)

“They were two bold, blood-clawed lions; two seas amid a harsh and furious age; two moons in gatherings and assemblies; exalted in honor and distinction; leaders like mountains and free.” [ibid., 3/267]

Through the composition and commentary of such heart-rending elegies as those quoted here, Khansa (may Allah be pleased with her) became famous throughout pre-Islamic Arabia as an unmatched elegist.

After the death of the Messenger of Allah (peace and blessings be upon him), Khansa (may Allah be pleased with her) would sometimes visit Umm al-Mu’minin ‘A’ishah (may Allah be pleased with her). In accordance with the customs of the Arabs of that time, she would tie a black cloth around her head as a symbol of mourning. Once ‘A’ishah (may Allah be pleased with her) told her that adopting mourning symbols in this manner was prohibited in Islam. I did not adopt any such symbol after the death of the Messenger of Allah (peace and blessings be upon him), either. Khansa (may Allah be pleased with her) said: I did not know that it was prohibited. However, I have a special reason for adopting this symbol. ‘A’ishah (may Allah be pleased with her) asked to know the reason.

Khansa (may Allah be pleased with her) said: The man whom my father married me to was a leader of his tribe, but he was extremely reckless. He gambled away all his wealth and mine. When we were completely destitute, my brother Sakhr divided all his wealth equally and gave me the better share. Within a short time, my husband squandered that as well. Seeing my plight, Sakhr expressed his sorrow and again divided all his property into two equal portions, asking me to choose the better share. His wife then exclaimed: You gave Khansa half your property once before—and the better share—and now you are asking her to choose the better share again. How long will this continue? Her husband is just as he was before; he will gamble everything away again. Sakhr then recited the following two couplets to his wife: [ibid.; Al-Isabah, 4/296]

(Arabic**********************)

“By Allah, I will not give her the inferior portion of my wealth. She is a chaste and virtuous woman; disgrace and humiliation are enough for me. When I die, she will tear her veil in mourning for me and make a mourning band from her hair.” Umm al-Mu’minin, therefore I have adopted this mourning symbol in his memory. [Ash-Shi‘r wash-Shu‘ara, p. 161]

At some point during the caliphate of the second caliph, ‘Umar (may Allah be pleased with him), Khansa (may Allah be pleased with her) went to the caliph’s court. She was then fifty years old and was still mourning her deceased brothers. Tears had streamed from her eyes for so long that they had left marks on her cheeks. The caliph asked: Khansa, what are these marks on your face? She replied: These are the marks left by years of weeping for my two brothers. The caliph said: Why do you mourn them so much? They have gone to Hell. Khansa (may Allah be pleased with her) replied: (Arabic*********) [Dr. ‘Umar Farrukh, 1/317]

“That is the greatest reason for mourning them. Previously I wept to avenge their blood, but now I weep because of the Fire of Hell.”

According to Ibn Qutaybah’s narration, Khansa (may Allah be pleased with her): (Arabic*****************) [Ash-Shi‘r wash-Shu‘ara, p. 161; Al-‘Iqd al-Farid, 3/266]

“Before, I wept over Sakhr’s being slain. Now I weep thinking of his punishment in Hell.”

After moving from the life of ignorance into Islam, Khansa (may Allah be pleased with her) became a true Muslim in her conduct, culture, thought, and belief. She came to understand that continuous jihad is the sacred responsibility and duty of a true Muslim. Therefore, she did not hesitate to sacrifice the thing dearest to her.

The historic Battle of Qadisiyyah took place in 16 AH, during the caliphate of Caliph ‘Umar (may Allah be pleased with him). In this battle, the vast Persian army confronted the Muslim army with great courage and skill. Numerous soldiers on both sides were killed or wounded. Khansa (may Allah be pleased with her) joined the battle with her four sons. The inspiring speech she delivered to her four sons together on the night before the decisive battle has been preserved in history. We present some portions of it to the readers: [Khazanat al-Adab, 1/395; Jamharat al-Khutab al-‘Arab, 1/231; Al-Isabah, 4/288]

(Arabic*********************************************)

“My dear sons! You accepted Islam obediently and migrated willingly. By the name of Allah, besides whom there is no deity, surely you are all the sons of one man, just as you are the sons of one woman. I have not betrayed your father, brought shame upon your maternal family, or stained your lineage and honor in any way. You know how great a reward Allah Almighty has prepared for Muslims who engage in jihad against the disbelievers. Know well that the everlasting life of the Hereafter is better than the fleeting life of this world. The Most Glorious Allah, Lord of the worlds, says: ‘O believers! Be patient, stand firm in opposition, and continue to fear Allah so that you may attain your objective.’ (Aal ‘Imran, 200) Tomorrow at dawn, attack the enemy with foresight and determination. Seek His help in fighting against the enemies of Allah.”

The obedient sons listened attentively to their mother. The night passed. At dawn, they advanced together toward the battlefield, reciting several lines of Arabic poetry. [Al-Qurtubi and Ibn Hajar compiled many of those lines in their works. (Al-Isti‘ab, 4/296; Al-Isabah, 4/288)] At one point, they fought with the utmost bravery and courage and all attained martyrdom. The words uttered by their mother Khansa (may Allah be pleased with her) upon hearing the news of their martyrdom are worth noting. She said: (Arabic**********************) [Usd al-Ghabah, 5/442; Jamharat al-Khutab al-‘Arab, 1/231]

“All praise belongs to Allah, who has honored me by granting them martyrdom. I hope from my Lord that in the Hereafter He will gather me with them beneath the shade of His everlasting mercy.”

The woman who, in the Age of Ignorance, became famous throughout Arabia by composing elegies and mourning all her life over the death of a worthy brother was the same woman who, upon hearing of the martyrdom of her four sons together, expressed gratitude to Allah in this manner. There is no report that she mourned for them, composed an elegy, or adopted a mourning symbol. How strong must faith be for a person to reach such a state?

During their lifetimes, Caliph ‘Umar (may Allah be pleased with him) granted each of her sons an allowance of one hundred dirhams. Even after their martyrdom, he continued their allowances in the name of Khansa (may Allah be pleased with her). She received that allowance for the rest of her life. [Al-Isabah, 4/288; Khazanat al-Adab, 1/395; Dr. ‘Umar Farrukh, 1/318]

Poet as Khansa (may Allah be pleased with her) (her) status

Khansa (may Allah be pleased with her) displayed her talent in almost every field of Arabic poetry. However, she had few equals in composing elegies. Allamah Ibn al-Athir wrote: Arabic **************) [Usd al-Ghabah, 5/441]

“Scholars of Arabic poetics have unanimously agreed that no female poet greater than Khansa was born either before or after her.”

Jarir was one of the greatest Arab poets of the Umayyad period (d. 110 AH). He was once asked: Who is the greatest poet of the Arabs? He replied: Arabic**********)[Durr al-Manthur, 110]

“If Khansa existed, then I would be.”

Bashshar ibn Burd was one of the greatest Arab poets of the Abbasid period. He said: When I examine the poetry of female poets closely, I observe some flaw or weakness in each of their poetry. People asked: Is Khansa’s poetry the same? He replied: She is superior even to male poets. [Tabaqat ash-Shu‘ara, p. 271]

All Arab poets regarded Layla al-Akhyaliyyah of the Umayyad period as the crown of Arab female poets, with the sole exception of Khansa (may Allah be pleased with her). The modern Egyptian scholar Dr. ‘Umar Farrukh evaluated Khansa’s poetic talent and her poetry as follows: [Tarikh al-Adab al-‘Arabi, 1/318]

(Arabic ******************)

“Khansa is, overall, the greatest Arab poet. Her poems are all composed in separate fragments. They are extremely pure, lucid, subtle, firmly structured, and furnished with splendid introductions. Eulogistic poetry occupies only a very small place in her verse. From what we have seen, elegy occupies a much greater place, especially because of the painful grief she suffered over the deaths of her two brothers. The meaning of her elegies is clear, subtle, and tender, and they are an accurate mouthpiece for emotion and feeling. Despite their excessive grief and sorrow, and their exaggeration in praising her two brothers, they follow the Bedouin manner and style.”

In the Age of Ignorance, fairs, exhibitions, and assemblies were regularly held in various places throughout Arabia. Their purpose was the exchange of views and the exhibition and competition of art, literature, and culture. People of every level, men and women alike, participated. Arabs came to these fairs from far and wide. They began in the month of Rabi‘ al-Awwal. On the first day of that month, the year’s first fair was held at Dumat al-Jandal. After this fair ended, they went to the market of Hijr, then to Oman, and from there to Hadramawt. After that, they stayed for ten days in some places and twenty in others around San‘a in Yemen. After touring all of Arabia in this manner, around the time of Hajj, in the month of Dhu al-Qa‘dah, the final fair of the year was held at the market of ‘Ukaz, several miles from Makkah. [‘Ukaz was situated between Nakhlah and Ta’if. A commercial market was generally held there. It was established in 540 CE and remained active until it was looted by the Kharijites in 129 AH. (Dr. ‘Abd al-Mun‘im Khafaji and Dr. Salahuddin ‘Abd al-Tawwab, Al-Hayat al-Adabiyyah fi ‘Asray al-Jahiliyyah wa Sadr al-Islam, p. 28) After the fair of ‘Ukaz was closed out of fear of the Kharijites, it never reopened. After ‘Ukaz, the ancient markets of Arabia, such as Majannah and Dhu al-Majaz, also gradually closed. The last such market in Makkah was destroyed in 197 AH. (Al-Azraqi, Akhbar Makkah, 121–22)] This fair was the largest and most important in Arabia. People from all the Arab tribes, especially the tribal leaders, necessarily attended it. If a tribal leader was unable to attend for any reason, he sent a representative. At this fair, the Arabs finalized matters such as selecting their tribal leaders, settling intertribal disputes, and ending mutual killings and conflicts. The Quraysh tribe of Makkah held the highest honor and distinction at this fair. Once all matters had been settled, the poets of each tribe recited their own poetry. Those poems described bravery, courage, generosity, hospitality, the valor of ancestors, glory, hunting, celebrations, bloodshed, wars, peace treaties, love, separation, mourning, and so on. It was here that the rank and status of Arab poets were determined.

The poet Khansa also participated in all these fairs and assemblies, and at ‘Ukaz her unmatched skill in elegy was acknowledged. When she arrived riding a camel, the other poets would gather around her. Everyone would eagerly wait to hear her poetry. Eventually, she would satisfy them all by reciting an elegy.

At these gatherings, as a symbol of Khansa’s special honor and distinction, a flag was flown at the entrance of her tent, bearing the words—(Arabic*****)—meaning “the greatest elegist of Arabia.” Ibn Qutaybah says: (Arabic*******) [Ash-Shi‘r wash-Shu‘ara, p. 161; Sifat Jazirat al-‘Arab, p. 263]

She would stay at these seasonal fairs. Her howdah was specially marked. The Arabs regarded the deaths of her father ‘Amr and her two brothers, Sakhr and Mu‘awiyah, as a tremendous calamity. She would recite poetry, and the people would weep.” Many great poets were born in pre-Islamic Arabia. An-Nabighah adh-Dhubyani (d. 604 CE) was one of those great poets. His poetic fame remains worldwide to this day. His real name was Ziyad ibn Mu‘awiyah, and his kunya was Abu Umamah. Abu ‘Ubaydah wrote about him: (Arabic ***************) [Sahabiyyat, p. 186]

“He was one of the foremost poets of the highest rank, standing at the head of all poets.” He was called an-Nabighah because he composed abundant poetry of high quality. At the ‘Ukaz fair, a red tent was erected exclusively for him. This was a rare symbol of honor and distinction, which he alone was deemed worthy to receive. No such red tent could be erected for anyone else. The reason was that only one universally acknowledged in the field of poetry was considered worthy of this honor. Ibn Qutaybah says: (Arabic *****) [Ash-Shi‘r wash-Shu‘ara, p. 160]

“A red leather tent was hung for an-Nabighah at ‘Ukaz. Poets would come to that tent and recite their poetry to him.”

On the occasion of the ‘Ukaz fair, a poets’ gathering was held under the chairmanship of the poet an-Nabighah. The great poets of Arabia attended this gathering and gained recognition by reciting their own poetry. Once, the three greatest poets of Arabia at that time—al-A‘sha Abu Basir, Hassan ibn Thabit, and Khansa—attended such a gathering. First al-A‘sha recited, then Hassan. Finally, Khansa recited. When she finished, the chairman, an-Nabighah, addressed her and said: (Arabic ***********)

“By Allah! If Abu Basir had not recited his poetry to me just now, I would have said that you were the greatest poet among jinn and humans.”

The poet Hassan was extremely angered by an-Nabighah’s comment. He reacted as follows: By Allah! I am a greater poet than you, your father, and your grandfather. An-Nabighah grasped Hassan’s hand and said: Nephew, can you recite any verse better than this verse of mine? (Arabic***********)

Surely you are like the night that encompasses me, although I thought the distance between you and me was vast.” That is, you surround me like the night, no matter how far away I may be. Then he said to Khansa: Recite it to him. Khansa recited some more of her verses. Then an-Nabighah commented: (Arabic ****)

“By Allah! I have never seen anyone with two breasts who is a greater poet than you. That is, I have never seen a female poet greater than you.” Khansa immediately corrected an-Nabighah’s words as follows: (Arabic************)

“No, by Allah! Nor among those with two testicles.” That is, not only among women—even among men, you have not seen a poet greater than me. [Abu al-Faraj al-Isfahani, Kitab al-Aghani, 11/6; Ash-Shi‘r wash-Shu‘ara, p. 160]

Some narrations state that, in response to an-Nabighah’s question, Hassan recited the following verse to him: Arabic ********)

“We have large, clear, shining vessels that glitter in the forenoon, and our swords are such that blood drips from their blades.” The poet Hassan intended in his verse to speak of his hospitality toward guests and his bravery and courage. But the poet al-Nabighah—or, according to another view, Khansa—harshly criticized Hassan’s verse, pointed out its defects, and rejected his claim. [Qudamah ibn Ja‘far: Naqd al-Shi‘r, p. 62; al-Aghani, 9/340]

In short, in terms of poetic power and talent, Hadhrat Khansa (ra) held a very high position among the second-tier Arab poets of her time. A diwan of her poetry was first published in print by a publishing house in Beirut in 1888 CE. In 1889 CE, the diwan was translated into French. [Sahabiyyat, 188]

There is disagreement regarding the year of Hadhrat Khansa’s (ra) death. According to one view, she died at the beginning of Hadhrat Uthman’s (ra) caliphate, in 24 AH/644–45 CE. Another view places it in 42 AH/663 CE. [Dr. Umar Farrukh, 1/318]

Asma’ bint Yazid al-Ansariyya (ra)

Hadhrat Asma’ (ra) was a female Companion from the Ansar. Her father was Yazid ibn al-Sakan and her mother was Ummu Sa‘d ibn Zays ibn Mas‘ud. Her husband was Sa‘id ibn ‘Ammarah, who was known as Abu Sa‘id al-Ansari. [Siyar A‘lam al-Nubala’, 2/296; al-Isabah, 4/89] Hadhrat Asma’ was nicknamed Ummu Salamah, though another view gives Ummu ‘Amir. She was descended from the Banu ‘Abd al-Ashhal branch of the renowned Aws tribe of Madinah. She was the paternal aunt’s daughter of the famous Companion Mu‘adh ibn Jabal (ra). [Nisa’ min ‘Asr al-Nubuwwah, 78] Ibn Hajar called her the paternal cousin of Mu‘adh ibn Jabal. [al-Isabah, 4/225]

Little information is available about Hadhrat Asma’s (ra) birth and childhood. It is known regarding her acceptance of Islam that she became Muslim after the Messenger of Allah’s (sa) Hijrah to Madinah. She possessed many distinctive qualities. She was a pure-speaking and exceptionally eloquent woman. She was also renowned for her intelligence, piety, worship and devotion, and narration of Hadith. Another major aspect of her identity was that she was a brave warrior. She was called the spokeswoman for women, as she would speak to the Messenger of Allah (sa) on their behalf. According to one report, she took part in the final Bay‘ah at ‘Aqabah. [Hayat al-Sahabah, 1/597; note 4]

The Noble Messenger of Allah (sa) had arrived in Madinah. One day he was sitting surrounded by the noble Companions. At that moment Asma’ came and addressed the Messenger of Allah (sa) with this brief speech:

“O Messenger of Allah! I have come on behalf of a group of Muslim women to convey some of their concerns. Allah Most High sent you as a guide for both men and women. We women have believed in you and followed you. But we observe a great difference between women and men. We remain confined within our homes. We fulfill men’s sexual needs and bear their children. You men, however, can attend Friday prayer, congregational prayers and funerals. You go for Hajj. Most importantly, you go out for jihad in the path of Allah. Meanwhile, we raise your children, look after your wealth and property, and spin thread on the spinning wheel to make clothes. Our question is: will we not share in your reward? The women behind me hold the same view and make the same statement as I do.”

After hearing Asma’s statement, the Messenger (sa) turned toward the Companions and said: “Have you ever heard of a woman asking to learn a more beautiful religion than this?” They replied: “We never imagined that a woman could ask such a question.” Then the Messenger (sa) said to Asma’: “If a woman treats her husband well, seeks to please him, obeys him in what he wishes and dislikes, and fulfills the duties and rights of married life, she will receive a reward equal to that of men. Go and tell this to the other women you have left behind.”

Hearing this good news from the lips of the Messenger of Allah (sa), Asma’ returned joyfully, reciting ‘There is no deity but Allah’ and ‘Allah is the Greatest.’ [al-Isti‘ab, 4/233; Usd al-Ghabah, 5/398; al-Sirah al-Halabiyyah, 1/149. al-Tusi attributed this incident to Asma’ bint ‘Ubayd al-Ansariyya. Ibn Mundah and Abu Nu‘aym attributed it to Asma’ bint Yazid ibn al-Sakan, considering them two different women. Ibn ‘Abd al-Barr regarded the two as the same woman and held that she was the woman who spoke with the Messenger of Allah (sa). Imam Ahmad also held this view. (A‘lam al-Nisa’, 1/67; note 1)]

Asma’s maternal aunt was among the group of women she represented. She was wearing gold bangles and rings. The Messenger (sa) asked: “Is zakat paid on these ornaments?” She replied: “No.” The Messenger (sa) said: “Would you like Allah to put bangles and rings of fire on you?” Asma’ then said to her aunt: “Aunt, take these off.” She immediately removed all the ornaments and threw them away. Then Asma’ said: “O Messenger of Allah! If we do not wear ornaments, we will become insignificant in the eyes of our husbands.” He said: “Make silver ornaments and color them with saffron; do not let the glitter of gold be seen.” At this point, it was time for the Bay‘ah. The Messenger (sa) had them recite several pledges. At that time Asma’ said: “O Messenger of Allah! Extend one of your hands so that we may touch it and complete our Bay‘ah.” The Messenger (sa) said: “I do not shake hands with women.” [Musnad Ahmad, 6/453, 454, 458, 460, 461] In some sources, the incident of the ornaments is narrated as having happened to Asma’s aunt. [Sahabiyyat, 302]

Hadhrat Asma’ (ra) always remained near the Noble Messenger of Allah (sa). One day the Messenger (sa) discussed the Dajjal in her presence. She began to weep. The Messenger (sa) rose and left in that state. When he returned, he saw Asma’ still weeping. He asked: “Why are you crying?” Asma’ said: “Our condition is such that when a servant begins kneading flour, we become hungry, and before her food is ready we grow restless for something to eat. When famine occurs during the time of the Dajjal, how will we be able to remain patient?” The Messenger (sa) said: “On that day, tasbih and takbir will protect you from hunger. There is no need for so much weeping and lamentation. If I am alive then, I will be a shield for you. Otherwise, after me Allah will protect every Muslim.” [Musnad Ahmad, 6/453]

A short while after Hadhrat ‘Aishah (ra) migrated from Makkah to Madinah with the other members of her family, she formally moved from her father’s home to her husband’s home. Hadhrat Asma’ was also present at this ceremony. Asma’ was one of those who dressed ‘Aishah (ra) as a bride. When the adornment was complete, ‘Aishah (ra) was seated on a platform and word was sent to her husband, the Messenger (sa). He came and sat beside ‘Aishah (ra). One of the women handed a cup of milk to the Messenger of Allah (sa). He drank a little and handed it to ‘Aishah (ra). She kept her head lowered shyly. Asma’ then said sharply: “Accept what the Messenger of Allah (sa) is giving you.” Hadhrat ‘Aishah (ra) took the cup of milk from the Messenger of Allah’s (sa) hand, drank a little, and returned it to him. He handed the cup to Asma’. Asma’ kept turning the cup so that she could drink from exactly the place where the Messenger (sa) had placed his lips. The Messenger (sa) said: “Give it to the other women as well.” But the other women present said: “We do not feel like drinking now.” In reply, the Messenger (sa) said: “Hunger and lying too? In other words, are you joining lying with hunger?” [Ibid., 6/458, 461]

Among all the heroic female mujahids whose names are found in Islamic history, the name of Hadhrat Asma’ shines at the forefront. This is only fitting, because she belonged to a family whose members all sacrificed their lives for the security of the Messenger of Allah. At every critical moment of the Messenger of Allah’s (sa) Madinan life, including the Battle of Uhud, members of this family secured his safety at the cost of their own lives.

It is narrated from Anas ibn Malik (ra) that on the day of the Battle of Uhud, the Messenger (sa) became separated from the main army with seven Ansar and two Quraysh, nine mujahids in all. At one point, the Messenger (sa) was wounded by the enemy’s attack. He then said to these few mujahids accompanying him: “Whoever can drive them away from us will have Paradise,” or he said: “He will be my companion in Paradise.”

One of the Ansar stepped forward, fought, and was martyred. The Messenger (sa) again said the same thing as before. Another Ansari stepped forward and was martyred after fighting. Thus, one after another, all seven Ansaris were martyred. [Sahih Muslim: Bab Ghazwat Uhud] The seventh was Asma’s brother, ‘Ammarah ibn Yazid ibn al-Sakan. When he fell, seriously wounded by the enemy’s attack, a group of mujahids arrived. They drove away the polytheist forces and rescued ‘Ammar from their grasp. The Messenger (sa) shouted to them: “Bring him to me.” He laid ‘Ammar down with his head resting on his feet. When he died in that condition, his face was found resting upon the feet of the Messenger of Allah (sa). In this Battle of Uhud, Asma’s father Yazid, her other brother ‘Amir, and her uncle Ziyad ibn al-Sakan (ra) were martyred. [Nisa’ min ‘Asr al-Nubuwwah, 80]

The martyrdom of her family members in this manner inspired Asma’ to take an interest in jihad. The Bay‘at al-Ridwan, the Conquest of Makkah and the Khaybar expedition were among these occasions. The narrators unanimously agree that Asma’ (ra) took part in the Battle of Yarmuk, fought in 15 AH, and single-handedly killed nine Roman soldiers by striking them with a tent pole. [Siyar A‘lam al-Nubala’, 2/297; al-Isabah, 4/229; A‘lam al-Nisa’; Majma‘ al-Zawa’id, 9/260; Hayat al-Sahabah, 1/597]

From her acceptance of Islam until the death of the Messenger of Allah (sa), Hadhrat Asma’ (ra) spent a long time in his company and presence. She was always near him. She never missed even the slightest opportunity to serve the Messenger of Allah (sa). She listened attentively to everything he said and remembered it. At various times, she would ask him about different matters and learn from him. For this reason, she earned the distinction of narrating more Hadith than any other Ansari woman. She narrated 81 Hadiths from the Messenger of Allah (sa). [A‘lam al-Nisa’, 1/67; Nisa’ min ‘Asr al-Nubuwwah, 80]

Those who narrated Hadith from Hadhrat Asma’ (ra) include: Mahmud ibn ‘Amr al-Ansari (her nephew), Abu Sufyan, the freedman of Ibn Ahmad, ‘Abd al-Rahman ibn Thabit al-Samit al-Ansari, Mujahid ibn Jubayr, Muhajir ibn Abi Muslim, and Shahr ibn Hawshab.

Her Hadiths were compiled in the works of Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah and others. [A‘lam al-Nisa’, 1/67; Siyar al-Sahabiyyat, 166] Imam al-Bukhari also compiled them in his work al-Adab al-Mufrad. [Nisa’ min ‘Asr al-Nubuwwah, 81]

Through the Hadiths narrated by Hadhrat Asma’ (ra), we learn, in general, the circumstances and occasions of the revelation of various Qur’anic verses, different rulings of the Shari‘ah, the qualities of the Messenger of Allah (sa), battles, his biography and other matters. For example, regarding the revelation of Surah al-Ma’idah, she said: “I was holding the reins of the Messenger of Allah’s (sa) she-camel, al-‘Adba’. The Messenger (sa) was sitting on its back. In that state, it seemed as though the camel’s forelegs would break to pieces.” [Tafsir Ibn Kathir, 2.2; al-Bidayah wa al-Nihayah, 3/22]

The jubba was the Messenger’s (sa) favorite garment. Asma’ (ra) described that garment as follows: “The sleeves of the Messenger of Allah’s (sa) jubba reached his wrists.” [Hayat al-Sahabah, 2/705]

This Hadith, too, has been narrated from Asma’ (ra): the Messenger of Allah (sa) died while his armor was pledged to a Jew in exchange for some food. She also narrated a Hadith concerning how, after the death of the Noble Messenger of Allah (sa), Abu Dharr al-Ghifari (ra) would harshly criticize the rulers and, because of this, would be driven from place to place. [Ibn Majah (2838); al-Tirmidhi (1765); Hayat al-Sahabah, 2/67]

Just as many accounts of the sympathy, generosity and selflessness of the Ansar of Madinah are recorded in the books of Hadith, Sirah and history, so too are accounts of many miracles of the Messenger of Allah (sa) manifested through food. Ibn ‘Asakir, in his Tarikh, narrated through Asma’ an account of one of the Messenger of Allah’s (sa) miracles. Asma’ said: “One day I saw the Messenger of Allah (sa) performing the Maghrib prayer in our mosque. I went home, brought some meat cooked in a pot and bread, placed them before him, and said: ‘May my father and mother be sacrificed for you! Please eat these as your evening meal.’ He called his Companions and said: ‘Begin eating by saying Bismillah.’ The Messenger of Allah (sa) ate that small amount of food, his Companions ate, and everyone who was present ate. By Him in whose hand is my life, even after a total of forty people had eaten, I saw that most of the meat and bread remained. Then the Messenger (sa) drank water by putting his mouth to a water-skin and departed. We preserved that water-skin. Whenever someone fell ill, he was given water from it to drink, and from time to time people also drank from it seeking blessing.” [Nisa’ min ‘Asr al-Nubuwwah, 82]

She was extremely hospitable. Once Shahr ibn Hawshab came to her house. Food was presented before him, but he expressed reluctance to eat. Asma’ (ra) then related an incident concerning the Messenger of Allah (sa) and said: “Surely you will not be reluctant to eat now.” Shahr said: “Mother, I will not make that mistake.” [al-Isti‘ab, 3/726; Musnad Ahmad, 6/458]

After the death of the Messenger of Allah (sa), Hadhrat Asma’ (ra) left Madinah and went to Syria. During this period she took part in the Battle of Yarmuk. She then settled in Damascus and continued narrating Hadith there. Ibn ‘Asakir narrated this through Abu Zur‘ah.

The exact year of Hadhrat Asma’s (ra) death is unknown. ‘Allamah al-Dhahabi (rh) said that she lived until the reign of Yazid ibn Mu‘awiyah (ra). [Nisa’ min ‘Asr al-Nubuwwah, 83]

It should be noted that Yazid died on 14 Rabi‘ al-Awwal, 64 AH. Al-Dhahabi also said that Asma’ (ra) lived in Damascus and that her grave is in Bab al-Saghir, Damascus. [Siyar A‘lam al-Nubala’, 2/220, 296] Ibn Kathir’s comments likewise support this. He says that those who died in 69 AH were buried in Bab al-Saghir, Damascus. According to his statement, Hadhrat Asma’ died during the caliphate of ‘Abd al-Malik ibn Marwan. [Nisa’ min ‘Asr al-Nubuwwah, 83] No information is available about her children.

Ummu Ruman bint ‘Amir (ra)

The identity of Hadhrat Ummu Ruman (ra) is as follows: Ummu Ruman bint ‘Amir ibn ‘Uwaymir ibn ‘Abd Shams ibn ‘Itab ibn ‘Uthaynah al-Kinaniyyah. [Usd al-Ghabah, 5/583; Ansab al-Ashraf, 1/409; Siyar A‘lam al-Nubala’, 2/135] Two pronunciations of the name are found in history: Ummu Ruman and Ummu Rawman. Ibn Ishaq said that her real name was “Zaynab,” while others said “Da‘ad.” [al-Isabah, 4/433; al-Rawd al-Unuf, 4/12] She is famous in history by the kunya Ummu Ruman.

Ummu Ruman was born and raised in the al-Sarat region of the Arabian Peninsula (Arabic text). [Mu‘jam al-Buldan, 3/204–205] When she reached marriageable age, she had a son named ‘Abdullah. This was during the pre-Islamic period, the Age of Jahiliyyah. At that time, corruption and unrest prevailed throughout Arabia. Whatever peace and security existed in the Arabian Peninsula was found, one might say, only in the city of Makkah, Umm al-Qura. [Surah Ibrahim, 35] (Arabic text)

When Ibrahim said, ‘My Lord, make this city a city of peace and security…’ This honored and glorious city was centered around the House of Allah, the Ka‘bah. Throughout the ages, people have wished to come to this city of peace and security and live beside the Ka‘bah. Ummu Ruman’s husband, ‘Abdullah ibn al-Harith, also dreamed of living as a neighbor of this sacred Ka‘bah. To fulfill that dream, one day he set out from his homeland, al-Sarat, toward Makkah with his wife Ummu Ruman and his son al-Tufayl. Upon reaching Makkah, he entered into an agreement with Abu Bakr, one of its residents, according to the custom of the Arabs of that time. Thus, under Abu Bakr’s protection, he began living in Makkah with his family. Within a few days, he died. The widowed Ummu Ruman and her son were left in a foreign land in a very helpless condition.

Amid this hardship, Ummu Ruman saw a ray of hope. Their protector, Abu Bakr, was a man of strong character, generosity and charity. Standing by people in their difficulties was his nature. After accepting Islam, when the polytheistic forces of Makkah began persecuting Abu Bakr (ra), he intended to leave the country. At that time, in the words Ibn al-Daghinnah uttered while rebuking the Quraysh, Abu Bakr’s (ra) virtues were beautifully expressed. He said: [Nisa’ min ‘Asr al-Nubuwwah, 269–270] (Arabic text)

‘Are you driving out of the country a man who helps the poor and destitute, maintains ties of kinship, bears the burdens of others, feeds guests, and assists people in times of hardship?’ How could such a man turn away a helpless widow and her child who were under his protection? He extended a helping hand to Ummu Ruman. He married her and joined her and her son to his own family. In this way, Ummu Ruman (ra) gained a wonderful home and household. During her married life with Abu Bakr (ra), she gave him a son and a daughter—‘Abd al-Rahman and ‘Aishah (ra). [Ibid.; Nisa’ Hawladar Rasul, 264] This ‘Aishah (ra) later attained the honor of becoming an Umm al-Mu’minin.

It would not be irrelevant to mention here that during the Age of Jahiliyyah, Abu Bakr (ra) married Qutaylah bint ‘Abd al-‘Uzza al-‘Amiriyyah. His son ‘Abdullah and daughter Asma’ (ra) were born to her. Since Qutaylah did not accept Islam, Abu Bakr (ra) separated from her. During his Islamic life, Abu Bakr married Asma’ bint ‘Umays (ra), who bore him a son, Muhammad ibn Abu Bakr (ra). He also married Habibah bint Khuwaylid, and Abu Bakr died while their daughter Ummu Kulthum was still in her mother’s womb. [Nisa’ Mubashsharat bil-Jannah, 84]

Acceptance of Islam

All reliable reports support the fact that Abu Bakr al-Siddiq (ra) was the first free man to accept Islam. A person who devoted everything to propagating and spreading Islam would naturally have presented Islam to his closest relatives immediately after accepting it. It is known that he took his mother, Umm al-Khayr Salma bint Sakhr (ra), by the hand and brought her before the Messenger of Allah (sa). The Messenger (sa) initiated her into Islam. He also invited his wife Ummu Ruman to Islam, and she attained the unique honor of becoming a member of the first group to accept Islam. Hadhrat ‘Aishah (ra) said: [Tahdhib al-Asma’ wa al-Lughat, 2/183]

(Arabic text)

‘As soon as I came to know my father, I saw that those two had embraced this religion.’

Ibn Sa‘d said: (Arabic text)

‘Ummu Ruman accepted Islam, pledged allegiance and migrated in Makkah long before.’ [Tabaqat, 8/276]

After accepting Islam, she tried her utmost to shape herself and her family wholeheartedly according to its teachings. She witnessed Islam’s greatness and true form in the person of the Messenger of Allah (sa). The Messenger (sa) would visit Abu Bakr’s (ra) home at various times for the needs of Islamic da‘wah. Everyone in Ummu Ruman’s household was delighted by such visits from the Messenger of Allah (sa). She served this noble guest to the best of her ability. Ummu Ruman (ra) had a clear mind and a compassionate heart filled with firm faith. She also possessed immense strength to remain patient in times of hardship. She was deeply distressed to see the merciless persecution of the weak Muslims of Makkah by the polytheists. She saw the Messenger (sa) teaching his Companions patience. She was pleased to see her husband Abu Bakr (ra) stand by the weaker Muslims and purchase slaves with his own money in order to free them. She encouraged him in his noble work.

Alongside her household duties, she took exceptional care in looking after her son ‘Abd al-Rahman and daughter ‘Aishah (ra). She tried to raise her children upon fear of Allah and love for Allah and His Messenger. From the very beginning, her discerning heart told her that her daughter ‘Aishah would play a special role in the future of Islam. The Messenger (sa) would come and go at their home at all times—morning, noon and evening. At times, he would also guide Ummu Ruman regarding household duties and the upbringing of the children.

As a child, ‘Aishah (ra) would sometimes anger her mother. Her mother would also discipline her. The Messenger (sa) felt distressed by this. Once he said to Ummu Ruman: [Ibid.] (Arabic text)

‘Ummu Ruman! Treat ‘Aishah well and remember my words concerning her.’

One day the Messenger (sa) came to Abu Bakr’s (ra) home and saw ‘Aishah (ra) crying while leaning against the doorjamb. He said to Ummu Ruman: “You have not paid attention to my words.” Ummu Ruman said: “O Messenger of Allah! This girl complains about me to her father.” The Messenger (sa) said: “Whatever she may do, do not cause her distress.” [Ashab-e-Rasul-er Jibankatha, 5/57]

Her tenderness toward her children, deep love and obedience toward her husband, and above all her sharp intelligence made Ummu Ruman and her family an exemplary household. She never undertook any decisive action without consulting her husband. Ummu Ruman’s role when the marriage proposal came from the Messenger of Allah (sa) for her daughter ‘Aishah (ra) is an excellent example of this.

Three years before the Hijrah, the Mother of the Believers, Khadijah (RA), passed away. The Messenger (SAW) became overwhelmed with grief. One day, seeing him sorrowful, Khawlah bint Hakim (RA), the wife of ‘Uthman ibn Maz‘un, said, “O Messenger of Allah! You should marry again.” The Messenger (SAW) asked, “Whom?” Khawlah said, “There are both widows and virgins among the prospective brides; we can speak about whichever one you prefer.” The Messenger (SAW) again asked, “Who are they?” Khawlah replied, “The widow is Sawdah bint Zam‘ah, and the virgin is ‘A’ishah, the daughter of Abu Bakr.” The Messenger (SAW) said, “Good. Speak to her family about it.”

Having received the Messenger of Allah’s (SAW) consent, Khawlah (RA) went to Abu Bakr’s house and said to Umm Ruman (RA) in a deeply emotional tone, “Umm Ruman! Why has Allah Most High bestowed so much khayr and blessing (goodness and prosperity) upon your household?” Umm Ruman said, “Why? What has happened, Khawlah?”

With a face radiant with joy, Khawlah (RA) said, “The Messenger of Allah (SAW) has spoken about ‘A’ishah (he has sent a marriage proposal).”

Umm Ruman (RA) seemed to ponder something for a moment. Gradually, her face became radiant. She said, “Khawlah! Please sit down; Abu Bakr will be here shortly.”

Abu Bakr (RA) arrived. When Umm Ruman (RA) informed him of the matter, he said, “Mut‘im ibn ‘Adi had proposed ‘A’ishah for his son Jubayr, and I had given him my word. I cannot break my pledge.” Abu Bakr (RA) went to Mut‘im ibn ‘Adi and said, “You had proposed ‘A’ishah for your son. Now tell me your decision.” Mut‘im asked his wife. Mut‘im’s family had not yet accepted Islam. Therefore, his wife said, “If this girl enters our household, our son will abandon his religion. I do not agree to this proposal.” Abu Bakr (RA) turned to Mut‘im and said, “What is your opinion?” Mut‘im said, “My opinion is the same as hers.” Abu Bakr (RA) returned home and said to Khawlah, “Bring the Messenger of Allah (SAW).” The Messenger (SAW) came, and the marriage was solemnized.[Musnad Ahmad, 6/210–211; Tabaqat, 8/58; al-Dhahabi, Tarikh, 1/280–281; Siyar A‘lam al-Nubala’, 2/149] ‘Atiyyah (RA) narrated this marriage as follows: “‘A’ishah (RA) was playing with some other girls. Her attendant came and took her away, and Abu Bakr (RA) solemnized the marriage.” The simplicity of this marriage can be understood from a report by ‘A’ishah (RA). She said, “When I was married, I understood nothing. I was married. When Mother began forbidding me to go outside, I understood that I had been married. Then Mother explained everything to me.”[Tabaqat, 8/59–60] In short, Umm Ruman (RA) raised her daughter ‘A’ishah (RA) to become the future Mother of the Believers and the mistress of the Prophetic household, and made her suitably prepared for revelation to descend in her home.

Hijrah

Abu Bakr (RA) set out with the Messenger of Allah (SAW) under cover of night toward Madinah. They remained concealed for three days in the cave of Mount Thawr. Umm Ruman’s sleep disappeared amid anxiety and apprehension. On the one hand, she worried that Abu Bakr (RA) had left no money at home for his sons and daughters; on the other, she feared for the safety of the beloved Prophet (SAW) and her husband. Yet she remained extremely steadfast and resolute, cast all her worries aside, and continued praying to Allah for the Messenger of Allah (SAW) to reach Madinah safely.

After settling somewhat in Madinah, the Messenger of Allah (SAW) sent Zayd ibn Harithah (RA) and Rafi‘ (RA) to Makkah to bring his family members and relatives from Makkah to Madinah. Abu Bakr (RA) also sent ‘Abdullah with them, instructing him to bring Asma’, ‘A’ishah, and their mother Umm Ruman to Madinah. When these people departed from Makkah, Talhah ibn ‘Abdullah (RA) accompanied them for the Hijrah. With Abu Rafi‘ and Zayd ibn Harithah (RA) were Umm Kulthum, Fatimah, the Mother of the Believers Sawdah bint Zam‘ah, Umm Ayman, and Usamah ibn Zayd (RA); and with ‘Abdullah ibn Abu Bakr (RA) were Umm Ruman, Asma’, and ‘A’ishah (RA).[Ansab al-Ashraf, 1/269–270]

When this caravan, having departed from Makkah, reached al-Bayda’, the dwelling place of Banu Kinanah in the Hijaz, the camel on which ‘A’ishah (RA) and her mother Umm Ruman (RA) were riding became unruly and began running swiftly. At every moment they feared that they would be thrown out together with the howdah. As is natural for women, the mother had no thought for her own life; she became agitated and began weeping for her beloved daughter ‘A’ishah (RA). She continued crying out: (Arabic******)

“Save my daughter-in-law, save my daughter!”

‘A’ishah (RA) said, “At that moment I heard someone say: (Arabic****)”

“Loosen the camel’s reins.” I loosened the reins. By Allah’s will, the camel became calm and stood still.[al-Bidayah wa al-Nihayah, 3/211; al-Isti‘ab, 4/4343]

They remained safe and reached Madinah safely.

Umm Ruman (RA) settled with her sons and daughters in the quarter of Banu al-Harith ibn Khazraj in Madinah and lived there for seven or eight months. It should be noted that ‘A’ishah (RA) stayed with her mother. Madinah’s climate was not suitable for most of the Muhajirun who had come from Makkah. Many men and women fell ill. Abu Bakr (RA) fell ill. Through the tireless care of mother and daughter, he recovered. After her husband recovered, their daughter ‘A’ishah (RA) became bedridden. Her illness was so severe that she nearly lost all her hair.[Sahih al-Bukhari, Bab al-Hijrah; Tabaqat, 8/63] Through her mother’s care, she recovered. After they had overcome all these trials and hardships, Umm Ruman (RA) said one day to the Messenger of Allah (SAW), “O Messenger of Allah! Why do you not take your wife into your home?” She did not have enough money to pay the mahr. Abu Bakr (RA) said, “Take my money; I am lending it to you.” The Messenger (SAW) then borrowed an amount equal to the mahr from Abu Bakr (RA) and sent it to ‘A’ishah (RA).

In the sixth year after the Hijrah, on the return journey from the expedition of Muraysi‘, the hypocrites embarked on a grave conspiracy centered around the Prophet’s family. ‘A’ishah (RA) was with the Messenger of Allah (SAW) on this journey. On the return from the expedition, a malicious group seized upon an incident and spread slander with the aim of tarnishing ‘A’ishah’s (RA) character. For nearly a month, this false accusation circulated throughout Madinah’s society. The Prophet (SAW) himself and Abu Bakr’s (RA) family were placed in a deeply embarrassing situation. When the allegation against her daughter reached Umm Ruman (RA), she fainted and fell to the ground.[A‘lam al-Nisa’, 1/472] But she soon regained consciousness, strengthened herself, and entrusted everything to Allah and His Messenger. At first, what people were saying was concealed from ‘A’ishah (RA). When she later learned of it, she severely reproached her mother for keeping it hidden.[Nisa Hawla al-Rasul, 267] ‘A’ishah (RA) became somewhat ill after returning to Madinah from the journey, so she went to her mother. She then remained with her mother throughout the entire month of this grave crisis. During this time, Umm Ruman (RA) was seen standing beside her daughter as an exemplary mother. She always advised her daughter to be patient and urged her to place her trust in Allah, the Lord of the worlds. One day during this period, the Messenger (SAW) came to ‘A’ishah’s (RA) parental home. Abu Bakr and Umm Ruman (RA) thought that perhaps some decisive statement would be made that day, so they both came and sat nearby. The Messenger (SAW) said to ‘A’ishah (RA), “‘A’ishah, these reports about you have reached me. If you are innocent, I hope Allah will disclose and prove your innocence. But if you have actually committed a sin, then repent to Allah and seek forgiveness. When a servant acknowledges a sin and repents, Allah forgives him.”

‘A’ishah (RA) said, “The tears in my eyes dried up. I said to my father, ‘Answer the words of the Messenger of Allah (SAW).’ He said, ‘Daughter, I do not know what to say to the Messenger of Allah (SAW).’ I said to my mother, ‘Answer the Messenger of Allah (SAW).’ She said, ‘I do not know what to say to the Messenger of Allah (SAW).’[Tafsir Ibn Kathir; Tafsir al-Qurtubi: Surah al-Nur, verses 11–21; Bukhari, 6/127; Tafsir of Surah al-Nur]

Meanwhile, the state that accompanies the descent of revelation came over the Messenger (SAW). Even in the intense cold, drops of sweat began falling steadily from his blessed face. Seeing this, we all fell silent. I myself was completely confident. But the condition of my father Abu Bakr and my mother Umm Ruman was extremely distressing. They were restless and anxious, wondering what great truth Allah would reveal. When the state accompanying revelation ended, the Messenger of Allah (SAW) appeared extremely joyful. The first words he uttered with a smiling face were, “‘A’ishah, glad tidings for you. Allah has sent down revelation declaring your innocence.” He then recited verses 11 and 12 of Surah al-Nur. My mother said to me, “Get up and offer thanks to the Messenger of Allah (SAW).”

The anxiety and unrest that had overcome Umm Ruman’s (RA) family because of the slander against their beloved daughter ‘A’ishah (RA) disappeared after the revelation descended. The honor and importance this family had already held in people’s eyes increased a hundredfold. As a mother, Umm Ruman’s (RA) joy knew no bounds.

The incident involving the Mother of the Believers, ‘A’ishah (RA), placed an enormous strain on the body and mind of her mother, Umm Ruman (RA). After weathering it, she herself fell ill and took to her bed. ‘A’ishah (RA) tried as much as she could to nurse her back to health. All efforts failed. She passed away in Madinah in Dhu al-Hijjah of the sixth year after the Hijrah.[A‘lam al-Nisa’, 1/472]

Umm Ruman was a devout woman. The pleasure of Allah and His Messenger (SAW) was her sole desire. She took upon herself all the responsibilities of her husband’s household, thereby giving him more time to serve Islam. One day, her husband Abu Bakr (RA) came home with several guests of the Messenger of Allah (SAW). They had to be given dinner. But an urgent summons came from the court of the Messenger of Allah (SAW). He told Umm Ruman (RA), “I will be late returning; you should feed the guests.” As agreed, Umm Ruman (RA) had her son ‘Abd al-Rahman serve food to the guests at the proper time; however, they refused to eat in the host’s absence. When Abu Bakr (RA) returned late at night and learned that the guests were still hungry, he became extremely angry with Umm Ruman and his son ‘Abd al-Rahman. He even moved to strike his son. Ultimately, he calmed down through the guests’ intervention. Food was placed before the guests. After everyone had eaten his fill, Umm Ruman said that three times as much food as had originally been prepared still remained. Abu Bakr (RA) sent that food to the household of the Messenger of Allah (SAW). (Bukhari, 1/84–85)

She was an ‘abidah (a woman devoted to worship). Her husband taught her the rules and procedures of worship. One day, while standing in prayer, she was looking around by turning her eyes sideways. Abu Bakr (RA) noticed this and reprimanded her so severely that she nearly abandoned the prayer. He then said, “I heard the Messenger of Allah (SAW) say:”[Hayat al-Sahabah, 3/137] (Arabic*********)

“When any of you stands for prayer, keep your gaze fixed. Do not turn it from side to side like the Jews. Keeping the gaze steady is part of the perfection of prayer.”

The Messenger of Allah (SAW) held Umm Ruman (RA) in great esteem, both because she was his mother-in-law and because of her contributions to the service of Islam. Therefore, when the daughter and son-in-law conversed in her presence, she would listen silently. At times she would mediate their gentle, affectionate quarrels. The Messenger of Allah (SAW) often spoke of his first wife, the Mother of the Believers Khadijah al-Kubra (RA), and mentioned her many virtues. This stirred ‘A’ishah’s (RA) feminine jealousy. One day she blurted out, “It seems there is no woman in the world except Khadijah (RA).” The Messenger (SAW) was quite displeased by ‘A’ishah’s (RA) reaction. This time Umm Ruman came forward as a mother. Addressing her son-in-law, she said, “‘A’ishah, what has happened between you and her? She is young; someone like you can surely excuse her.”[al-Sirah al-Halabiyyah, 3/401]

Umm Ruman’s (RA) family would always ask the Messenger of Allah (SAW) to pray for them. One day Abu Bakr (RA) and Umm Ruman (RA) went to the Messenger of Allah (SAW). He asked, “Why have you come?” They said, “O Messenger of Allah! Pray before us for ‘A’ishah’s forgiveness.” The Messenger (SAW) said: (Arabic****)

“O Allah! Forgive all the apparent and hidden sins of ‘A’ishah bint Abu Bakr, so that she has no sin remaining.”

After this supplication, seeing his parents-in-law extremely pleased, the Messenger (SAW) said, “By the One who sent me as a prophet, this is a supplication for all the Muslims of my ummah from the day Allah sent me as a prophet until today.”[Tuhfat al-Siddiq fi Fada’il Abi Bakr al-Siddiq, 97; Siyar A‘lam al-Nubala’, 2/158]

At the death of Umm Ruman (RA), her daughter ‘A’ishah (RA) and the other members of the family were grief-stricken, and her son-in-law, the Messenger of Allah (SAW), was also saddened. Just as the Messenger (SAW) had held her in deep esteem during her lifetime, he showed equal respect for her body after her death.

It is reported that the Messenger (SAW) descended into the graves of only five people and laid them to rest. Three of them were women and two were men. In Makkah, he descended into the grave of the Mother of the Believers Khadijah. In Madinah, Umm Ruman (RA) was one of the other four. At Baqi‘ Cemetery, after placing Umm Ruman’s (RA) body in the grave, the Messenger of Allah (SAW) supplicated: [al-Isti‘ab, 4/431; al-Isabah, 4/433; Wafa al-Wafa, 3/897] (Arabic*****)

“O Allah! Nothing that Umm Ruman endured in the path of seeking Your pleasure and the pleasure of Your Messenger is hidden from You.”

He further addressed those present, saying: [Tabaqat, 8/277; Kanz al-‘Ummal, 12/146; Ansab al-Ashraf, 1/420; al-Rawd al-Anf, 4/21]

“If any of you wishes to see and rejoice at a wide-eyed houri of Paradise, let him look at Umm Ruman.”

Since (Arabic*****0) will be in Paradise, this statement of the Messenger of Allah (SAW) indicates that Umm Ruman (RA) will certainly be among the people of Paradise. This statement conveys that glad tidings.

A hadith of the Messenger of Allah (SAW) has been narrated through Umm Ruman (RA). Imam al-Bukhari compiled the hadith.

Umm ‘Atiyyah bint al-Harith (RA)

Umm ‘Atiyyah (RA) was an Ansari woman. Her father’s name was al-Harith.[Tahdhib al-Asma’ wa al-Lughat, 2/364; Tahdhib al-Tahdhib, 12/455; Usd al-Ghabah, 5/603] She was an eminent female Companion. Umm ‘Atiyyah was her kunyah, and she became famous in history by this name. Her actual name was Nusaybah bint al-Harith.[al-Qamus al-Muhit, entry: nasab] It should be noted that no other female Companion has been found who was simultaneously named Nusaybah and known by the kunyah Umm ‘Atiyyah.

It is likely that she accepted Islam before the Messenger of Allah’s (SAW) Hijrah to Madinah. For this reason, after the Messenger (SAW) came to Madinah, he administered the pledge of allegiance to women alongside the men. Umm ‘Atiyyah narrated that pledge as follows:

When the Messenger of Allah (SAW) came to Madinah, he gathered the Ansari women in a house. He then sent ‘Umar ibn al-Khattab (RA) there. He came and stood on the other side of the door and offered salam; the women returned the salam. He then said, “I have come to you as the representative of the Messenger of Allah (SAW).” We said, “Welcome to the Messenger of Allah (SAW) and his representative.” He said, “Pledge allegiance on the condition that you will not associate anything with Allah, will not steal, will not commit adultery, will not kill your children, will not falsely accuse anyone, and will not disobey in any good matter.”

We said, “Yes, we accept.” Then ‘Umar (RA) extended his hand from outside the door, and the women inside extended their hands individually. (In reality, extending the hand was a symbol of the pledge; none of the women touched ‘Umar’s (RA) hand.) Then ‘Umar (RA) said, “O Allah, be witness!” Umm ‘Atiyyah (RA) further said, “Our menstruating women and adolescent girls were instructed to go to the Eid prayer ground on the two Eids, were forbidden to follow funeral processions, and were exempted from Jumu‘ah.” On this occasion, Umm ‘Atiyyah asked for an explanation of the two expressions “false accusation” and “disobedience in a good matter.”[Hayat al-Sahabah, 1/251–252]

The Messenger of Allah (SAW) permitted women to go on jihad. In practice, many Muhajir and Ansari women, including some of the wives of the Messenger of Allah (SAW), participated in jihad. For example, the Mother of the Believers ‘A’ishah (RA) participated in the battles of Uhud and Banu al-Mustaliq, while the Mother of the Believers Umm Salamah (RA) participated in the Khaybar expedition and the conquest of Makkah.

On the battlefield, women generally engaged in service-related activities, such as caring for the wounded, administering medicine, preparing food, giving water to drink, and so forth. Umm ‘Atiyyah also went to battle with the Messenger of Allah (SAW). She herself said: [al-Taj al-Jami‘ li al-Usul, 4/344; Tabaqat, 8/455; al-Isabah, 4/455; al-Isabah, 4/455; al-Maghazi, 2/685; Sirat Ibn Hisham, 2/342] (Arabic*********)

“I participated in seven battles with the Prophet (SAW). I would remain in the tents behind them, prepare food for them, administer medicine to the wounded, and care for the sick.” During the Battle of Khaybar, Umm ‘Atiyyah (RA) left home with a group of twenty women, seeking the reward of jihad.

Umm ‘Atiyyah (RA) had a close relationship with the Prophet’s family. Her relationship with the Mother of the Believers ‘A’ishah (RA) was especially cordial. She would occasionally give ‘A’ishah (RA) gifts. One day, the Messenger (SAW) came to ‘A’ishah’s (RA) room and asked, “Do you have anything to eat?” ‘A’ishah (RA) said, “No. However, some meat from a charity goat had been sent to Umm ‘Atiyyah Nusaybah, and she has sent some of it back.” The Messenger (SAW) said, “It has reached its proper destination.”[al-Isabah, 4/455]

Umm ‘Atiyyah (RA) also had a relationship with the daughters of the Messenger of Allah (SAW). Proof of this is that when Zaynab (RA) passed away at the beginning of the eighth year after the Hijrah, Umm ‘Atiyyah (RA) washed her body. She narrated the account as follows: [Muwatta of Imam Malik: al-Jana’iz; Tabaqat, 8/34–35; Usd al-Ghabah, 5/603; al-Dhahabi, Tarikh, 2/520] (Arabic********)

“When Zaynab, the daughter of the Messenger of Allah (SAW), died, the Messenger (SAW) said, ‘Wash her an odd number of times—three or five times. Add camphor or something similar to it the final time. Inform me when you have finished washing her.’ When we had finished washing her, the Messenger (SAW) gave us one of his waist garments and said, ‘Wrap it around her body.’”

When another daughter of the Messenger of Allah (SAW), Umm Kulthum (RA), passed away, Umm ‘Atiyyah (RA) also washed her.[al-Tabari, Tarikh, 2/192; Ibn Majah, hadith no. 1458; Tabaqat, 8/38; al-Isabah, 4/466] Thus she carried out these duties during the lifetime of the Messenger of Allah (SAW).

During the period of the Rightly Guided Caliphate, one of Umm ‘Atiyyah’s (RA) sons went to a certain battle and was brought to Basrah in a critically ill condition. Upon hearing this, his mother Umm ‘Atiyyah (RA) hastened there. However, her son died one day before she arrived. She stayed at the palace of Banu Khalaf in Basrah and did not go anywhere else from there. On the third day after her son’s death, she had perfume brought and applied it to herself, saying:

(Arabic*******)[Sahihan: al-Talaq; Tafsir al-Khazin, 1/239]

“A woman should not mourn anyone who dies, other than her husband, for more than three days. For her husband, she shall mourn for four months and ten days.”

She tried to observe the commands and prohibitions of the Messenger of Allah (SAW) precisely. When people were always being forbidden to mourn with loud wailing, she said, “The people of such-and-such a clan came to me and wailed, so I ought to go and weep for one of their dead in return.” Because of this statement, the Messenger (SAW) declared that clan exempt from the scope of the prohibition.[Sahih Muslim, 1/401; Musnad, /407]

Among the Ansari women who possessed sharp memories, Umm ‘Atiyyah (RA) was one of the foremost. She memorized and narrated a number of hadiths of the Messenger of Allah (SAW). Imam al-Nawawi (RA) mentioned that forty hadiths of the Messenger of Allah (SAW) were narrated through Umm ‘Atiyyah (RA). Of these, six were narrated by both Bukhari and Muslim. In addition, each of them independently narrated one hadith in his own collection.[Tahdhib al-Asma’ wa al-Lughat, 2/364] Her hadiths were also compiled in the Four Sunan.

Among the Companions, Anas ibn Malik (RA), along with many prominent Tabi‘un, heard and narrated those hadiths from her. They included Hafsah bint Sirin (d. 101 AH), her brother Muhammad ibn Sirin, ‘Abd al-Malik ibn ‘Umayr, ‘Ali ibn al-Aqmar, Umm Shurahi (RA), and others.[Siyar A‘lam al-Nubala’, 2/318; Tahdhib al-Tahdhib, 12/455]

Imam al-Dhahabi included Umm ‘Atiyyah (RA) among the jurist Companions. The truth of this is demonstrated simply by considering the following report of hers. He said: (Arabic(********)

“We were forbidden to follow funeral processions, but the prohibition was not strict.” He meant that women were forbidden to follow the bier. However, this prohibition was not as strict as other prohibitions. Therefore, it does not reach the level of haram; rather, it is at the level of makruh.[Nisa’ min ‘Asr al-Nubuwwah, 121, note 1]

Ibn ‘Abd al-Barr considered Umm ‘Atiyyah (RA) a resident of Basrah. The famous female Tabi‘iyyah Hafsah bint Sirin (RA) also said this.[ibid.] Various historical reports indicate that after leaving Madinah, she never returned there. She remained in Basrah until the end of her life and earned the deep respect and affection of the Companions, Tabi‘un, and ordinary people of Basrah. Her good relationship with the Ahl al-Bayt, that is, the Prophet’s family, continued throughout her life. ‘Ali (RA) would eat and rest in her home.[Tabaqat, 8/456; al-Isabah, 4/455]

In Basra, she became renowned as a female Companion well versed in Islamic jurisprudence. Once her understanding of Hadith, subtle knowledge of the rulings of the Shariah, and closeness to the Messenger of Allah (peace and blessings be upon him) became known, she became respected by people of all classes. Since she had washed the bodies of two daughters of the Messenger of Allah (peace and blessings be upon him) and narrated the matter, the Companions residing in Basra and eminent jurist Tabi‘i scholars such as Muhammad ibn Sirin (may Allah have mercy on him) would come to her to learn the rules and methods of washing the dead and other matters. [Al-Isti‘ab, 4/452; Al-Isabah, 4/455]

It is believed that she died in Basra toward the end of 70 AH. [Siyar A‘lam al-Nubala’, 2/318]

Zaynab bint Abi Mu‘awiyah (may Allah be pleased with her)

In those days, the name Zaynab was quite common in Arabia. The books of Sirah mention many women bearing this name. Our Zaynab was one of those Zaynabs who earned a place in the pages of history through faith and good deeds. She was the daughter of the famous Thaqif tribe. Her father was ‘Abdullah Abu Mu‘awiyah ibn ‘Uttab, and her husband was the renowned Companion ‘Abdullah ibn Mas‘ud (may Allah be pleased with him). [Tabaqat, 8/290; Al-Isti‘ab, 4/310; Usud al-Ghabah, 5/470; Tahdhib al-Tahdhib, 12/422]

She was a craftswoman. She sold the items she made with her own hands and spent the proceeds on her children and family. She embraced Islam along with others and pledged allegiance at the hands of the Messenger of Allah (peace and blessings be upon him) along with the other women. She participated in the expedition of Khaybar. [Majma‘ al-Zawa’id, 6/10]

Zaynab (may Allah be pleased with her) was one of the female Companions who memorized and narrated the Hadith of the Messenger of Allah (peace and blessings be upon him). Eight Hadith were narrated from her. She narrated directly from the Messenger (peace and blessings be upon him), and through her husband ‘Abdullah ibn Mas‘ud and ‘Umar ibn al-Khattab (may Allah be pleased with them). [Nisa’ min ‘Asr al-Nubuwwah, 72] The following also narrated Hadith through her:

Abu ‘Ubaydah, ‘Umar ibn al-Harith, Bisr ibn Sa‘id, ‘Ubayd ibn Sabbak, one of her nephews whose name is unknown, and others. [Al-Isabah, 4/313]

Zaynab (may Allah be pleased with her) narrated that the Noble Messenger of Allah (peace and blessings be upon him) prohibited women from using any perfume when going outside the home. One day the Messenger of Allah (peace and blessings be upon him) told her: “When you leave the house for the ‘Isha prayer, do not touch perfume.” [Tabaqat, 8/290; Al-Isti‘ab, 4/310; Al-Isabah, 4/313]

Zaynab’s (may Allah be pleased with her) husband, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him), was an eminent Companion. He followed the words and deeds of the Noble Messenger of Allah (peace and blessings be upon him) to the letter and could not even imagine the slightest alteration. He did his utmost to raise the members of his family in the same way. As his wife, Zaynab (may Allah be pleased with her) learned from him many Islamic laws and ways of living.

Imam Ahmad compiled one report from Zaynab (may Allah be pleased with her). She said: “‘Abdullah, my husband, would return home after finishing his work outside. He would stop at the door, clear his throat and cough so that he would not see us in a state he disliked. One day he returned and cleared his throat. At that time, an old woman was sitting with me and performing an incantation over me to cure the disease of humrah. I quickly hid her under the bed. After entering the room and sitting beside me, he saw a thread hanging around my neck. He asked: ‘What is this?’

I said: ‘It has been recited over and blown upon for me.’ He seized it, tore it apart, and cut it into pieces. Then he said: ‘The family of ‘Abdullah has no need of shirk. I heard the Messenger of Allah (peace and blessings be upon him) say: Incantations, amulets, and magic are shirk.’

I said to him: ‘Why are you saying this? Once, discharge used to come from my eye, and I went to such-and-such a Jew. When he recited an incantation over my eye and blew upon it, it became well.’

He said: ‘That is the work of Satan. He used to prick your eye with his hand. When the Jew recited an incantation and blew, Satan stopped pricking it. What the Prophet (peace and blessings be upon him) said is sufficient for you: (Arabic text)

‘O Lord of mankind! Remove this affliction. You are the Healer, so heal me. There is no healing except Your healing. Grant a healing that leaves no illness behind. [Bukhari, al-Tibb, chapter on the Prophet’s incantation; Muslim, chapter on incantation for the sick; Abu Dawud (3883); Ibn Majah (3530); Tafsir Ibn Kathir, 4/494]

Islamic jurists say that if zakat becomes obligatory on a wife, she should give zakat to her husband. This is because the responsibility for maintaining the family belongs not to the wife but to the husband. Therefore, by giving the zakat money to her husband rather than to someone else, the wife will earn a greater reward.

A similar incident occurred in the case of Zaynab (may Allah be pleased with her). One day she heard the Messenger (peace and blessings be upon him) give a sermon encouraging women to give charity and seek closeness to Allah. After returning home, she gathered all her jewelry intending to give it away. Her husband, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him), asked: ‘Where are you going with this jewelry?’

She said: ‘Through it I wish to attain the pleasure and nearness of Allah and His Messenger (peace and blessings be upon him).’

He said: ‘Give it to me and my children; I am more entitled to it.’ [Hilyat al-Awliya’ wa Tabaqat al-Asfiya’, 2/69]

Imam Bukhari narrated the subsequent incident through Abu Sa‘id al-Khudri (may Allah be pleased with him) as follows:

Zaynab, the wife of Ibn Mas‘ud, said: ‘O Prophet of Allah! Today you commanded charity. I have some jewelry and wish to give it in charity. But Ibn Mas‘ud believes that he and his son are more entitled to it than others.’ The Prophet (peace and blessings be upon him) said: ‘Ibn Mas‘ud is right. Your husband and son have greater priority than others in receiving your charity.’

The incident has also been narrated from ‘Amr ibn al-Harith as follows:

Zaynab, the wife of ‘Abdullah ibn Mas‘ud (may Allah be pleased with him), said: The Messenger of Allah (peace and blessings be upon him) said: (Arabic text)

‘O women! Give charity—even if it is your jewelry.’

Zaynab said: ‘Hearing this, I returned to ‘Abdullah and said: You are a man of limited means. The Messenger of Allah (peace and blessings be upon him) has instructed us to give charity. Go to him and ask whether it is permissible for me to give charity to you. If it is not permissible, I will give it to others.’

I went and saw another An­sari woman standing at the door of the Messenger of Allah (peace and blessings be upon him). It should be noted that this woman was also named Zaynab, and she was the wife of Abu Mas‘ud al-Ansari. Her purpose and mine were the same. Bilal (may Allah be pleased with him) came out. We said to him: ‘Please go to the Messenger of Allah (peace and blessings be upon him) and tell him that two women standing at the door wish to know whether it is permissible to give charity to their husbands and young children. Do not tell him who we are.’

Bilal (may Allah be pleased with him) went to the Messenger of Allah (peace and blessings be upon him) and asked about the matter. But the Messenger of Allah (peace and blessings be upon him) asked: ‘Who are they?’ Bilal (may Allah be pleased with him) said: ‘An Ansari woman and Zaynab.’

The Messenger (peace and blessings be upon him) asked again: ‘Which Zaynab?’ Bilal said: ‘The wife of ‘Abdullah ibn Mas‘ud.’ The Messenger of Allah (peace and blessings be upon him) said: ‘They will receive two rewards: one for maintaining kinship and one for charity.’ [Bukhari, al-Zakat, chapter on giving zakat to relatives; Muslim, al-Zakat, chapter on the virtue of spending on relatives, wives, and children; Usud al-Ghabah, 5/470–471; Al-Isabah, 4/313]

Zaynab’s (may Allah be pleased with her) husband, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him), died in 32 AH. At the time of his death, he left a bequest in favor of al-Zubayr ibn al-‘Awwam and ‘Abdullah ibn al-Zubayr, granting them some authority to look after his wife and daughters and make decisions regarding their marriages. [Tabaqat, 3/159] No definite information is available about when or where Zaynab (may Allah be pleased with her) died. It is believed, however, that she lived for some time after her husband’s death and died toward the end of the Rightly Guided Caliphate. [Nisa’ min ‘Asr al-Nubuwwah, 76]

al-Rubayyi‘ bint Mu‘awwidh (may Allah be pleased with her)

Al-Rubayyi‘ was a daughter of Medina’s ‘Adi ibn al-Najjar clan. Her family belonged to those Ansari families that played a great role in serving Islam. In the early period, this family made a glorious contribution to serving the Messenger of Allah (peace and blessings be upon him), Islam, and the Muslims who came from Makkah. Her illustrious father was Mu‘awwidh; her brothers were Yas, ‘Aqil, Khalid, and ‘Amir. Their mother was ‘Afra’ bint ‘Ubayd al-Ansariyyah al-Najjariyyah (may Allah be pleased with her). The father of her first three sons was al-Harith ibn Rifa‘ah al-Najjari. However, they were better known by their mother ‘Afra’s name than by their father’s. In history they became famous as the “sons of ‘Afra.” The father of the remaining four was al-Bukayr ibn ‘Abd Yalil al-Laythi. All seven of ‘Afra’s sons participated with the Noble Messenger (peace and blessings be upon him) in Islam’s first battle, Badr. ‘Awf, al-Rubayyi‘’s uncle, was one of the six Medinans who went to Makkah, secretly met the Messenger of Allah (peace and blessings be upon him), and were the first to embrace Islam. He was also an ‘Aqabi—that is, one who participated in the two pledges of ‘Aqabah. Her father Mu‘awwidh and another uncle, Mu‘adh (may Allah be pleased with him), participated in the First Pledge of ‘Aqabah.

Her grandmother, ‘Afrah bint ‘Ubayd, embraced Islam at the beginning of the period when the message of Islam reached Medina. After the Messenger of Allah’s (peace and blessings be upon him) arrival in Medina, she too pledged allegiance along with the other Ansari women. Her seven sons joined the Messenger of Allah (peace and blessings be upon him) under his banner at the Battle of Badr, and two of them attained martyrdom. Is there any other Muslim woman as fortunate as she? Al-Rubayyi‘’s mother, Ummu Huwayzid bint Qays, was also a daughter of Medina’s ‘Adi ibn al-Najjar clan.

Abu Jahl, who was given the title Pharaoh of this Ummah, was killed at Badr by two of ‘Afra’s sons, and they received the Messenger of Allah’s (peace and blessings be upon him) blessed supplication. He supplicated: [Ansab al-Ashraf, 1/299; Ahmad Zayni Dahlan, al-Sirah al-Nabawiyyah, 1/389] (Arabic text)

‘May Allah shower mercy and compassion upon ‘Afra’s two sons who took part in killing Abu Jahl, the Pharaoh of this Ummah.’

Al-Rubayyi‘’s mother, Ummu Yazid bint Qays, was a daughter of Medina’s al-Najjar clan. Her sister was Furay‘ah bint Mu‘awwidh. She too was an eminent female Companion. Because her supplications were answered to an extraordinary degree by Allah, she was called Mujabat al-Da‘wah, “the one whose supplication is answered.” [Al-Isti‘ab, 4/375]

As mentioned earlier, al-Rubayyi‘’s father and uncles were heroic warriors at the Battle of Badr. That day they gave their lives and initiated the later stream of victories for Islam. On that day, the Quraysh’s brave soldier Abu al-Walid ‘Utbah ibn Rabi‘ah, accompanied by his brother Shaybah and his son al-Walid ibn ‘Utbah, came out of the polytheist army, advanced toward the Muslim army, and challenged them to single combat. Immediately, ‘Afra’s three sons, Mu‘awwidh, Mu‘adh, and ‘Awf, advanced toward them armed. They asked: ‘Who are you?’ They replied: ‘We belong to the Ansar.’ They said: ‘We do not wish to fight you.’ The Messenger (peace and blessings be upon him) ordered them to return and ordered their fellow tribesmen Hamzah, ‘Ali, and ‘Ubaydah (may Allah be pleased with them) to advance. They went forward and attacked together, severing the heads of these devils from their bodies.

Al-Rubayyi‘’s family knew that Abu Jahl, the Pharaoh of this Ummah, was the principal obstacle to the propagation and establishment of Islam. He was so vile that he harmed and insulted the Messenger of Allah, persecuted weak Muslims, and killed them. Therefore, al-Rubayyi‘’s father Mu‘awwidh and uncle Mu‘adh (may Allah be pleased with him) resolved to kill the wretch if they got the opportunity. They pledged that they would either kill him or be martyred themselves. Their longed-for opportunity arrived. The seven brothers went to the Battle of Badr. The famous Muhajir Companion ‘Abd al-Rahman ibn ‘Awf (may Allah be pleased with him) narrated what happened next beautifully. He said: [Sahih al-Bukhari, On the Distribution of the Khums (3141), On the Battles (3964, 3988); Muslim, On Jihad (1752); Siyar A‘lam al-Nubala’, 1/250; Banat al-Sahabah, 66] (Arabic text)

‘On the day of Badr, I stood in the ranks and looked to my right and left. I saw two young boys on either side of me. I did not feel that their presence made me safe. At that moment, one of them whispered to me so that his companion would not hear: “Uncle, show me Abu Jahl.” I said: “Nephew, what will you do with him?” He said: “I have pledged to Allah that if I see him, I will either kill him or be killed.” The other said the same thing to me in the same manner.’

‘Abd al-Rahman ibn ‘Awf said: ‘I felt extremely happy to be positioned between the two of them! I pointed Abu Jahl out to them with my hand. Immediately, they pounced upon Abu Jahl like two falcons and killed him. They were the two sons of ‘Afra.’

After killing Abu Jahl, they heroically charged the enemy. It was at Badr that al-Rubayyi‘’s noble father Mu‘awwidh (may Allah be pleased with him) attained martyrdom. [Al-Istibsar, 66] The Messenger was asked (peace and blessings be upon him) about the killing of Abu Jahl: ‘Who else was with the two men who killed him?’ He said: ‘The angels, and ‘Abdullah ibn Mas‘ud delivered the final blow.’ After Abu Jahl was killed, the Messenger (peace and blessings be upon him) said: ‘Can anyone go and see what has become of Abu Jahl?’ Ibn Mas‘ud (may Allah be pleased with him) said: ‘O Messenger of Allah, I will go.’ He went and found that ‘Afra’s two sons had struck him so severely that he was completely lifeless. [‘Uyun al-Athar, 1/315; Al-Sirah al-Halabiyyah, 2/433]

Al-Rubayyi‘ (may Allah be pleased with her) embraced Islam before the Noble Messenger of Allah’s (peace and blessings be upon him) migration to Medina. She was then a young girl. The Messenger (peace and blessings be upon him) came from Makkah and stayed at Quba. After remaining there for three days, he set out toward central Medina and stayed at the home of Abu Ayyub al-Ansari (may Allah be pleased with him), beside the Prophet’s Mosque. At his blessed arrival, all Medina stood in joy, dancing, singing, and welcoming him. One line of their welcoming song was:

(Arabic text)

‘We are the young men and women of Banu al-Najjar. How wonderful! Muhammad is our neighbor.’

The Messenger (peace and blessings be upon him) addressed them and said: ‘Do you love me?’ They replied: ‘Yes.’ He said: ‘Allah knows that my heart loves you.’ Many have said that al-Rubayyi‘ was among these young men and women. [Nisa’ min ‘Asr al-Nubuwwah, 150–151] As she grew older, she became involved in various ways in the Messenger of Allah’s (peace and blessings be upon him) struggle to propagate and establish Islam. She can be seen present in various scenes. Because of this family’s unparalleled sacrifices in the service of Islam, the Messenger (peace and blessings be upon him) regarded its members with special esteem. They always kept informed of the Noble Messenger’s (peace and blessings be upon him) wishes, dislikes, comfort, and well-being. The Messenger (peace and blessings be upon him) liked to eat young cucumbers with fresh dates. Al-Rubayyi‘ said: ‘My father Mu‘awwidh ibn ‘Afra (may Allah be pleased with him) sent me to the Messenger of Allah (peace and blessings be upon him) with a vessel containing one sa‘ of fresh dates and some young cucumbers on top. He liked cucumbers. At that time, some jewelry had arrived for the Messenger (peace and blessings be upon him) from Bahrain. He took a handful of jewelry from it and gave it to me. Another narration mentions gold. Then he said: “Adorn yourself with this,” or, “Have jewelry made from this and wear it.” [Bukhari, On Foods, 9/495; Muslim, On Drinks (2043); Tirmidhi (1845) and Ibn Majah (3325), On Foods; Majma‘ al-Zawa’id li al-Haythami, 9/13]

When she reached marriageable age, she married the famous Muhajir Companion Ibn al-Bukayr al-Laythi, and their son Muhammad ibn Iyas was born. The special honor and distinction of this marriage was that on the morning of the wedding day, the Messenger (peace and blessings be upon him) went to their home and sat on her bed. In later life, al-Rubayyi‘ (may Allah be pleased with her) spoke of this with great pride as follows: [Bukhari, On Marriage (5147); On the Battles (4001); Tirmidhi, 1090; Tabaqat, 8/328; Tahdhib al-Asma’ wa al-Lughat, 2/609] (Arabic text)

‘On the morning of my wedding day, the Messenger of Allah (peace and blessings be upon him) came to our house, entered my room, and sat on the bed. Our young girls were beating the daff and singing verses praising my fathers and uncles who had been killed at the Battle of Badr. One of them sang: “Among us is a Prophet who knows what the future holds.” The Messenger (peace and blessings be upon him) told her: “Leave that out. Say instead what you were saying before.” Another narration says:

‘Do not say that. Rather, say what you were saying before.’ He said this to prevent attributing knowledge of the future to him.

Imam al-Dhahabi narrated this incident as follows: [Siyar A‘lam al-Nubala’, 3/198] (Arabic text)

‘On the morning of her wedding day, the Prophet (peace and blessings be upon him) went to visit her on account of their kinship.’

The Messenger of Allah’s (peace and blessings be upon him) presence at al-Rubayyi‘’s wedding was probably intended to honor her and her family. The Messenger (peace and blessings be upon him) could not overlook this family’s sacrifices for Islam. For Islam, this family spent its wealth, fought the enemy, and even gave its lives. So how could the Messenger (peace and blessings be upon him) remain distant on the joyful day of this orphaned girl, whose father had helped kill Abu Jahl and had attained martyrdom at Badr?

On the battlefield, al-Rubayyi‘’s father began his jihad by participating in the Battle of Badr, and as his daughter she continued that legacy. Her father’s blood flowed in her veins, so she possessed an unquenchable desire to go out for jihad. She fully understood the immense importance of jihad. Thus, seeking Allah’s pleasure, she joined several expeditions with the Messenger (peace and blessings be upon him). Ibn Kathir (may Allah have mercy on him) said: ‘She would go on jihad with the Messenger of Allah (peace and blessings be upon him). She would give medicine to the wounded and water to the injured.’ She herself said: [Sifat al-Safwah, 2/71; al-Taj al-Jami‘ li al-Usul, 4/344] (Arabic text)

‘We would go on jihad with the Messenger of Allah (peace and blessings be upon him). We would give water to the fighters, serve them, and send the wounded and dead back to Medina.’

In Dhu al-Qa‘dah of the sixth year after the Hijrah, she was one of the fourteen hundred fighters present at Hudaybiyyah when the Messenger of Allah (peace and blessings be upon him) concluded a peace treaty with the polytheists of Makkah. There, she too made the pledge at the hand of the Messenger of Allah (peace and blessings be upon him) to risk her life in fighting the polytheists. This pledge is called the Pledge of Ridwan and the Pledge of the Tree. Its importance in Islamic history is immeasurable. The words of the Qur’an and Hadith clearly show that Allah, Lord of the Worlds, and His Messenger (peace and blessings be upon him) greatly valued this pledge. Allah says: [Surah al-Fath, 10] (Arabic text)

‘Indeed, those who pledge allegiance to you pledge allegiance to Allah. The hand of Allah is over their hands. So whoever breaks it, the consequence of breaking it is only upon himself; and whoever fulfills his covenant with Allah, He will surely grant him a great reward.’

This verse describes pledging allegiance by placing one’s hand in the hand of the Messenger of Allah (peace and blessings be upon him) as pledging allegiance by placing one’s hand in the hand of Allah. This proves the tremendous importance of this pledge.

The Noble Messenger of Allah (peace and blessings be upon him) said concerning the importance of this pledge: [Muslim (2496); Tabaqat, 2/100–101] (Arabic text)

‘None of those who pledged allegiance beneath the tree will enter Hell.’

On that day, the Messenger (peace and blessings be upon him) said to those who had pledged allegiance: [Bukhari, chapter on the Conquest Expedition] (Arabic text)

‘Today you are the best people among the inhabitants of the earth.’

Outspoken

Al-Rubayyi‘ (may Allah be pleased with her) had immense pride in her noble father, the slayer of Abu Jahl. An incident involving her and Asma’ bint Makhramah, Abu Jahl’s mother, proves this. Al-Rubayyi‘ said:

During the caliphate of ‘Umar ibn al-Khattab (may Allah be pleased with him), I once went with several Ansari women to Asma’ bint Makhramah, the mother of Abu Jahl. ‘Abdullah ibn Abi Rabi‘ah, Abu Jahl’s maternal half-brother, was another of her sons. He would send perfume from Yemen to his mother Asma in Medina, and she would sell it. We would also buy perfume from her. That day she filled my vial with perfume and weighed it, just as she had weighed perfume for my companions. Then she said: ‘Write down how much each of you owes.’ I said: ‘Write down the debt of al-Rubayyi‘ bint Mu‘awwidh.’

Asma’ exclaimed upon hearing my name: ‘May you perish!’—a curse, meaning, ‘May you die with pain in your throat.’ Then she said: ‘Are you the daughter of the killer of the Quraysh leader?’

I said: ‘Not the leader—the daughter of the killer of his slave.’

She said: ‘By Allah, I will sell you nothing.’

I also said: “By Allah, I will never buy anything from you again. There is no fragrance in this perfume of yours.” According to another version, he also said: “Apart from your perfume, I have never found a foul smell in anyone else’s perfume.” Having said these words, I got up and left. In reality, I said this out of agitation. In truth, I have never smelled perfume more fragrant than his. Al-Maghazi by al-Waqidi 1/89; Tabaqat 8/300–301; Ansab al-Ashraf 1/298; Siyar A‘lam al-Nubala’ 3/199

Narration of Hadith

Her keen interest was not limited to participating in jihad; she was equally eager to learn various matters of the Shari‘ah, hear the words of the Messenger of Allah (peace and blessings be upon him), and observe his conduct. For this purpose, she would often visit the Mother of the Believers, ‘A’ishah (may Allah be pleased with her). Thus, she narrated a number of the qualities and characteristics of the Messenger of Allah (peace and blessings be upon him). Imam al-Dhahabi said: “Just as she enjoyed the companionship of the Messenger of Allah (peace and blessings be upon him), she also narrated his Hadith. Twenty-one Hadith have been narrated from her. These Hadith have been compiled in the books of Sahih and Sunan. One of them is agreed upon.” Jawami‘ al-Sirah al-Nabawiyyah 282; Banat al-Sahabah 167–168

Many eminent scholar-T tabi‘is heard Hadith from her and narrated through her chain. Some of those famous tabi‘is were:

Sulayman ibn Yasar and Abu Salamah ibn ‘Abd al-Rahman. These two were among the seven leading jurist tabi‘is. In addition, there were Abu ‘Ubaydah Muhammad ibn ‘Ammar ibn Yasir; Nafi‘, the freedman of Ibn ‘Umar (may Allah be pleased with him); ‘Ubadah ibn al-Walid ibn ‘Ubadah ibn al-Samit (may Allah be pleased with him); Khalid ibn Dhakwan; ‘Abdullah ibn Muhammad ibn ‘Aqil; and ‘A’ishah bint Anas ibn Malik, among others. Al-Isti‘ab 4/302; Tahdhib al-Tahdhib 12/418; Siyar A‘lam al-Nubala’ 3/198

The noble Companions (may Allah be pleased with them) gave many wonderful descriptions of the radiance and beauty of the face of the Noble Messenger of Allah (peace and blessings be upon him). In some of their descriptions, the incomparable artistry of certain phrases deeply fascinates readers and listeners. For example, one statement by Abu Hurayrah (may Allah be pleased with him): Musnad Ahmad 2/350, 380; Banat al-Sahabah 166

“I have never seen anything more beautiful than the Messenger of Allah (peace and blessings be upon him), as though the sun itself were moving.” Describing the beauty of the face of the Messenger of Allah (peace and blessings be upon him), he said: Dala’il al-Nubuwwah by al-Bayhaqi 1/200; Usd al-Ghabah 5/455

“My son, if you had seen him, you would have said that the sun was rising.” Truly, this is a wondrous description.

Once, the Messenger of Allah (peace and blessings be upon him) performed ablution in al-Rubayyi‘’s house. Al-Rubayyi‘ (may Allah be pleased with her) observed how he performed ablution. Later, she would narrate it, and many people would come to her to hear that account. Once, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) came and asked her to describe the ablution of the Messenger of Allah (peace and blessings be upon him). Tafsir al-Qurtubi 6/89. Her narration was compiled in various Hadith collections. Abu Dawud, Fi al-Taharah, chapter on the description of the ablution of the Prophet (peace and blessings be upon him); al-Tirmidhi, al-Taharah 33; Ibn Majah 418

Just as married life between a man and a woman is natural in this world, so are discord, quarrels, and separation within that life. The same happened in the life of al-Rubayyi‘ (may Allah be pleased with her). After living with her husband, Yas ibn al-Bukayr, for a long time, such a dispute arose between them that they could no longer remain together. She described the matter as follows: “One day, my cousin—that is, my husband—and I quarreled. I told him: ‘Take everything I possess and separate from me.’ He said: ‘Very well, I have done so.’ Al-Rubayyi‘ (may Allah be pleased with her) said: ‘By Allah, he took everything I had, even the bed. I went to ‘Uthman (may Allah be pleased with him) and told him everything. At that time, he was under siege. He said: ‘The condition should be fulfilled.’ Addressing Yas, he said: ‘You may take everything she possesses, even her hair ribbon.’” Al-Isabah 4/294; Siyar A‘lam al-Nubala’ 3/300. Their separation took place in 35 AH.

It is known that Lady al-Rubayyi‘ (may Allah be pleased with her) lived to an advanced age, but the exact year of her death is not known. Imam al-Dhahabi (may Allah have mercy on him) said that she died after 70 AH, during the caliphate of ‘Abd al-Malik ibn Marwan. Siyar A‘lam al-Nubala’ 3/300. However, one source states that she died in 45 AH. ‘Allamah al-Zirikli said that she remained alive until the caliphate of Mu‘awiyah (may Allah be pleased with him). Al-A‘lam 3/39

Hind bint ‘Utbah

Hind was the daughter of ‘Utbah ibn Rabi‘ah ibn ‘Abd Manaf ibn ‘Abd Shams. Her mother was Safiyyah bint Umayyah ibn Harithah al-Sulamiyyah. She was born into the noble Quraysh family of Makkah. Tabaqat 8/235; Tahdhib al-Asma’ wa al-Lughat 2/35; al-Isabah fi Tamyiz al-Sahabah 4/409. She was one of the women renowned in Arabia both before and after Islam. Her greatest distinction was that she was the honored mother of Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him), founder of the Umayyad caliphate.

Hind’s first marriage was to the young Qurayshi man al-Fakih ibn al-Mughirah al-Makhzumi, but the marriage did not last; they separated. There is a fascinating story behind this separation, recorded in early sources of Arabic literature. The story is as follows:

Hind married al-Fakih ibn al-Mughirah, a young man of the Makhzum branch of the Quraysh tribe of Makkah. He was hospitable and had a guesthouse for visitors. Outsiders came and went there freely without permission. One day, al-Fakih was resting there at midday with his wife, Hind. At one point, he left the room, leaving Hind asleep. A visitor arrived, saw a woman sleeping, and turned back from the doorway. On his way back, the man encountered al-Fakih, arousing his suspicion. He entered the room and asked Hind: ‘Who was the man who just came out from your presence?’ Hind replied: ‘I know nothing. I saw no one.’ Al-Fakih did not believe her and told Hind to go to her father’s house. The matter became known among the people. Hind’s father, ‘Utbah, said to her: ‘Tell me the truth about your situation. If al-Fakih’s accusation is true, I will have him killed by a secret assassin, and your disgrace will be removed forever. But if he is lying, I will take you to a renowned kahin, or soothsayer, in Yemen for judgment.’ Hind said: ‘Father, he is lying.’

‘Utbah went to al-Fakih and said: ‘You have made a grave accusation against my daughter. Either you will reveal the truth, or you will go with us to the kahin of Yemen for judgment.’ He replied: ‘Very well, let it be so.’ Al-Fakih set out from Makkah with a group of men and women from Banu Makhzum, while ‘Utbah likewise departed with a group of men and women from Banu ‘Abd Manaf.

When they came close to the kahin’s house, Hind’s expression changed and she became dejected. Seeing this, her father asked her: ‘Was your face not like this when we left Makkah?’ She replied: ‘Father, my face has not changed because I have done anything wrong. Rather, I am thinking that the person you are going to is only a human being. He may be right or wrong. He might accuse me, and that accusation could be repeated forever from mouth to mouth throughout Arabia.’ Her father said: ‘You are right.’

Eventually, they reached the kahin. The women stood in a row. The kahin went to each one, placed his hand on her head, and said: ‘Go! Attend to your business.’ At last, he came to Hind, placed his hand on her head, and said:

“Go, you have committed no indecent act, nor are you an adulteress. In the future, you will give birth to a king named Mu‘awiyah.”

When Hind came out from the kahin, al-Fakih took her hand. Hind forcefully pulled her hand away and said to al-Fakih: ‘By Allah, I want that child to be born in my womb through someone else.’ Thereafter, Abu Sufyan married her and became Mu‘awiyah’s father.

It is reported that after separating from al-Fakih, Hind said to her father: ‘Father, you married me to this man without asking my opinion. What happened has happened. This time, do not marry me to anyone without describing his character and qualities to me in detail.’ Thereafter, Suhayl ibn ‘Amr and Abu Sufyan ibn Harb presented their proposals in these words:

“O Hind, woman among women! Abu Sufyan, son of Harb, and Suhayl have come to you. They desire you and are pleased with you.

One may live by their favor and generosity. They can bring both harm and benefit.

They are both magnanimous and generous, both handsome-faced and courageous heroes.

We have presented them to you. You choose, for you are a far-sighted and intelligent woman. Do not resort to deception and fraud, for whoever deceives will himself be deceived.”

Hind said: ‘Father, I do not want to hear any of this. Please explain the character and qualities of the two men to me. Then I will be able to determine which is more suitable for me.’ ‘Utbah then began describing Suhayl: ‘One is a man of high standing and wealth within his tribe. If you obey him, he will remain devoted to you; if you oppose him, he will submit to you. You will then have authority over him regarding his family and property. The other is known to everyone for his noble lineage and sound judgment. He is the honor and prestige of his tribe, intensely proud, extremely vigilant; he does not sleep heedlessly while guarding his wealth, and he never lowers his staff from his family. Hind said: ‘Father, the first man would ruin a free woman. If she rebelled, she would never submit. Under her husband’s protection, she would essentially do everything, and if her husband obeyed her, he would follow his wife’s every signal. The members of the household would live in fear of him, and their condition would become miserable. If he had a child in such circumstances, that child would be foolish. Do not discuss this man with me, and do not even mention his name to me. The other man is fit to be the husband of a pure, free, virgin woman. I am certain that his tribe cannot change his decision, nor can any fear or threat harm him. A man with such qualities is worthy of being my husband. Marry me to him.’ ‘Utbah married Hind to Abu Sufyan. She bore him a son named Mu‘awiyah. Unable to marry Hind, Suhayl ibn ‘Amr was deeply wounded and expressed his anguish in a poem, also attempting to belittle Abu Sufyan. Abu Sufyan answered him in a poem.

The story continues. Suhayl married another woman, and a son was born to them. When the boy grew up, Suhayl once took him out for a walk. On the way, he saw a man riding a female camel while tending goats. The boy asked his father: ‘Father, are these little ones the offspring of the large one?’ Hearing this question, the father, Suhayl, involuntarily said: ‘May Allah have mercy and compassion on Hind.’ By this remark, he recalled Hind’s far-sightedness. Tarikh Dimashq, Tarajim al-Nisa’ 440–441; al-‘Iqd al-Farid 6/89; al-Sabih al-Halabiyyah 6/86–78; Majma‘ al-Zawa’id 9/267–268

Ibn Sa‘d, however, said that Hind’s first husband was Hafs ibn al-Mughirah ibn ‘Abdullah, and that she bore him a son named Aban. Tabaqat 8/235

Hind loved Musafir ibn Abi ‘Amr, and Musafir loved her deeply as well. Musafir was the finest among the young men of Quraysh in beauty, poetic talent, and generosity. One day, Hind said to him: ‘Since you are poor, my family will not agree to marry me to you. Go to a neighboring king, acquire some wealth there, return, and then marry me.’ Hoping to obtain the money for Hind’s bridal gift, Musafir went to the king of al-Hirah, al-Nu‘man ibn al-Mundhir. Some time later, Abu Sufyan ibn Harb—or, according to another account, another man—went from Makkah to al-Hirah. Musafir asked him about conditions in Makkah and whether there was any recent news. Abu Sufyan replied: ‘There is no major new news. However, I have married Hind bint ‘Utbah.’ Musafir began reciting the following two verses: A‘lam al-Nisa’ 5/242

“Alas, Hind has become forbidden to you, and has become the vilest of forbidden things. She has become like an evil man who unsheathes his weapon and turns his bow and arrows over and over in both hands.”

At one point, Islam arose in Makkah.

For the next twenty years, Hind paid no heed to the call of Islam. Rather, that long period was spent in extreme opposition and hostility toward the Messenger of Allah, Islam, and the Muslims. During that time, she missed no opportunity to display her enmity. Women are naturally attached to gold and jewelry and do not wish to part with either under any circumstances. Yet Hind did not hesitate in the least to give up both in order to obstruct the spread and propagation of Islam. On the day of the conquest of Makkah, the Messenger (peace and blessings be upon him) declared Abu Sufyan’s house a place of safety. He said that whoever took refuge in Abu Sufyan’s house would be safe. After this declaration, when Abu Sufyan wanted to enter his house, Hind rebuked him, saying: ‘May Allah ruin you! You are a despicable intruder.’ Al-Dhahabi, Tarikh al-Islam wa Tabaqat al-Mashahir wa al-A‘lam 3/298. Because of her extreme hostility, the Messenger (peace and blessings be upon him) had announced that she was to be killed. This great enemy of Islam nevertheless declared her Islam at the time of the conquest of Makkah.

Hind was one of the most beautiful and intelligent women of Quraysh. She also possessed remarkable poetic talent. In memory of those killed at Badr—especially her father, ‘Utbah; her brother, al-Walid ibn ‘Utbah; her paternal uncle, Shaybah ibn Rabi‘ah; and others—she composed many elegies.

‘Umar Rida Kahhalah identified Hind as follows: A‘lam al-Nisa’ 5/242

Hind bint ‘Utbah possessed beauty, sound opinion, decisiveness, intelligence and wisdom, purity and eloquence of language, literary and poetic talent, bravery and courage, and a sense of self-respect.

It is reported that when the Messenger (peace and blessings be upon him), having been commanded to propagate Islam, gathered the people of Quraysh and presented the call to Islam before them, Abu Lahab protested, rejected it, and walked away. He then came to Hind bint ‘Utbah and said: ‘Daughter of ‘Utbah, I have disassociated myself from Muhammad and rejected what he claims to have brought. I have supported al-Lat and al-‘Uzza, and I am angry with Muhammad for rejecting them.’ Hind remarked: ‘Father of ‘Utbah, may Allah reward you well.’ Sirat Ibn Hisham 1/654

Hind had intense hatred and hostility toward Islam. Nevertheless, she possessed many virtues. History records an incident that clearly reveals her keen sense of honor and her deep sympathy and compassion for women. Abu al-‘As ibn al-Rabi‘ (may Allah be pleased with him), the husband of the Messenger’s daughter Zaynab (may Allah be pleased with her), went to Badr with the Quraysh army to fight the Muslims. Unfortunately, he was captured by the Muslim army. While he remained in Makkah, he was released through the efforts of his wife Zaynab (may Allah be pleased with her) and the generosity of the Muslims, and returned to Makkah. However, when leaving Madinah, he had promised the Messenger of Allah (peace and blessings be upon him) that after reaching Makkah he would send Zaynab honorably to Madinah. On returning to Makkah, he told his wife Zaynab to prepare for the journey. Zaynab began preparing secretly. The news reached Hind. She secretly went to Zaynab at night and said: ‘O daughter of Muhammad, I have heard that you are going to your father.’ Zaynab (may Allah be pleased with her) replied: ‘I have not yet decided.’ Hind thought that Zaynab might be concealing the matter from her, so she said: ‘My cousin, do not conceal it. If you need anything useful for your journey, or if you lack money, tell me and I will help you. Do not be shy with me. The disputes and conflicts among men have no effect whatsoever on relations among women.’ Zaynab (may Allah be pleased with her) later said: ‘I believed that she would do what she was saying. Nevertheless, I was afraid of her, so I denied my intention.’

One day, Zaynab (may Allah be pleased with her) set out from Makkah toward Madinah. The Quraysh stopped her and sent her back to Makkah. When Hind learned of this, she came out of her house in a terrifying rage, went before those wicked men, and harshly condemned them for their evil deed. She also recited the following verse to them: Sirat Ibn Hisham 1/656; Nisa’ min ‘Asr al-Nubuwwah 472

“In times of truce and peace, you may act like a hard and harsh donkey, but on the battlefield you take on the form of a menstruating woman.”

The Quraysh brutes brought Zaynab (may Allah be pleased with her) to Abu Sufyan in Makkah. It should be noted that Zaynab was pregnant. The brutes had thrown her from the back of a camel, causing her considerable injury. The women of Banu Hashim and Banu Umayyah began disputing over who would care for and comfort her. Eventually, Hind took her into her own care and nursed her back to health. During this time, Hind often told her: ‘This misfortune of yours is because of your father.’

In the second year after the Hijrah, a large army of Makkah’s polytheists set out with the aim of safely escorting Abu Sufyan’s trade caravan from Syria toward Makkah and annihilating the Muslims forever. The foremost ranks of this army consisted of the finest men and leaders of Quraysh. They decided that upon reaching Badr, they would slaughter camels, feast, drink wine, and celebrate. Then they would uproot the Muslims completely, so that no one else in Arabia would ever dare raise his head against them.

Hind’s father, brother, paternal uncle, and husband were all in this polytheist army from Makkah. Of particular significance were Abu Hudhayfah ibn ‘Utbah (may Allah be pleased with him) and his freedman Salim (may Allah be pleased with him). Abu Hudhayfah ibn ‘Utbah (may Allah be pleased with him) and his freedman Salim (may Allah be pleased with him) played a glorious role in the Battle of Badr.

In this battle, he challenged his father, ‘Utbah, to single combat. Hind spoke the following two lines condemning her brother’s conduct: Siyar A‘lam al-Nubala’ 1/166; Nisa’ min ‘Asr al-Nubuwwah 472

“Abu Hudhayfah, the man with slanted eyes, crooked teeth, and an accursed destiny, is the vilest of people in matters of religion.

Will you not show gratitude to your father, who raised you from childhood and made you a full-grown man without any deformity?”

At the beginning of the battle, Hind’s father, brother, and paternal uncle were killed. Not only that, but seventy of the finest soldiers of the polytheist army were also killed. The others left their dead at Badr and fled toward Makkah. At the forefront of these fugitives was Hind’s husband, Abu Sufyan. Just as the Muslims were overjoyed by this victory, men and women throughout Makkah were stunned when news of the Quraysh army reached them. At first, many could not believe it. When the defeated began returning to Makkah, there was no longer any doubt about the truth of the report. The horror of the event seemed to bring the sky crashing down upon the people of Makkah. Abu Lahab took to his bed in grief and sorrow, and seven days later departed for Hell in that condition; thus his life came to an end. The Qurayshi women mourned their dead for a full month. Beating their breasts and tearing their hair, they lamented. They gathered beside the mounts or horses of the fallen soldiers and wept. No woman in Makkah refrained from this mourning and lamentation except Hind. Yes, Hind showed no grief whatsoever. One day, some Qurayshi women went to Hind and asked: ‘Did you not weep at all for your father, brother, paternal uncle, and family members?’ She replied: ‘If I weep for them, that news will reach Muhammad.’

“They and the women of the Khazraj tribe will rejoice. By Allah, oil and perfume are forbidden to me until I take revenge on Muhammad and his companions. If I knew that weeping and lamentation would relieve my grief, I would weep. But I know that the pain in my heart will not disappear until I avenge my loved ones.”

Hind did not go near oil or perfume, nor did she share Abu Sufyan’s bed. Until the next Battle of Uhud, she continued inciting the people of Makkah against the Muslims. She also composed many elegies in memory of those killed at Badr. A few lines from those elegies are as follows: Sha‘irat al-‘Arab 468; A‘lam al-Nisa’ 5/243

“I mourn the death of the leader of the two valleys of al-Abtah, who protected him from the evil intentions of every rebel.

May you perish! Know that I mourn the righteous ‘Utbah, Shaybah, and his son, the protector of the tribe. They all held an exalted position among the descendants of Ghalib. Their honor and standing were great.”

In the Battle of Badr, Hind’s father, ‘Utbah, her paternal uncle Shaybah, and her brother were killed. Hind began singing elegies in their memory. Al-Khansa’ was one of the greatest female poets of Arabia at that time. In a battle during the Age of Ignorance, her two brothers, Sakhr and Mu‘awiyah, were killed. Al-Khansa’ wept and lamented for them throughout her life, composing many deeply moving elegies and making all Arabia share in her grief. For this reason, at the ‘Ukaz fair, her howdah and tent were specially marked by a flag raised in front of them. She used to say: ‘I am the most afflicted person in Arabia.’ Having learned of this, Hind would say: ‘I am more afflicted than al-Khansa’.’ She too then ordered that her howdah be specially marked and attended ‘Ukaz. She said: ‘Bring my camel near al-Khansa’s camel.’ This was done. When she came close to al-Khansa’, she said: ‘Sister, who are you?’ She replied: ‘I am Hind bint ‘Utbah, the most afflicted person in Arabia. I have learned that you have presented yourself to the Arabs as the most afflicted person. What is your calamity?’ She replied: ‘The death of my father, ‘Amr, and my brothers Sakhr and Mu‘awiyah.’

He in turn asked Hind: “Then what is your calamity?” She replied: “The deaths of my father, ‘Utbah, and my brother, al-Walid.” Al-Khansa’ asked: “Is there anyone else?” Then she recited an elegy in memory of Abu ‘Amr, Mu‘awiyah, and Sakhr. [A‘lam an-Nisa’ 5/234]

Preparations for Uhud

Since Badr, the Quraysh had known no peace. Their women continued mourning their slain sons, fathers, husbands, and loved ones. Their hearts were filled with pain. The pagans of Makkah then decided to take suitable revenge for Badr. This time the women insisted on going to war with the men. Safwan ibn Umayyah and some other cavalrymen and infantrymen, however, were unwilling to take the women with them. Hind came out of her house and stood before them, addressing Safwan ibn Umayyah: “You survived Badr and returned safely to your wife. Yes, this time we shall go and take part in the battle. When you set out for Badr, you sent the women back from al-Juhfah; this time no one will be able to turn them back. That time they lost their loved ones.”

The Quraysh army left Makkah and proceeded toward Madinah. Fifteen women, led by Hind, accompanied them. [Ansab al-Ashraf 1/312–313; among the other women who went to Uhud from Makkah were: Barzaz bint ‘Umu­d ath-Thaqafi, wife of Safwan ibn Umayyah; Salamah bint Sa‘d, wife of Talhah ibn Abi Talhah; Fatimah bint al-Walid ibn al-Mughirah, wife of al-Harith ibn Hisham; and Hind bint Munabbih, wife of ‘Amr ibn al-‘As. (Al-Waqidi, al-Maghazi 1/202–203)] The fire of revenge blazed in their hearts. At Badr, Hamzah ibn ‘Abd al-Muttalib, the uncle of Muhammad (peace be upon him), had killed the person dearest to Hind. Therefore, Hind made various promises to the Abyssinian slave Wahshi, inciting and encouraging him. If he could kill Hamzah, she would give him abundant gold, jewelry, and money. It should be noted that this Wahshi was the slave of Jubayr ibn Mut‘im.

When the two armies faced each other on the field of Uhud, both sides stood prepared for battle. The Quraysh recalled Badr and those who had been killed there. Led by Hind, the Quraysh women began circling before their lined-up soldiers, beating tambourines and singing the following song. [A‘lam an-Nisa’ 5/244; the song varies somewhat in different narrations.] (Arabic*******)

“We are daughters of the stars, walking with graceful steps. If you advance, we shall embrace you; but if you retreat, we shall part from you forever.” On the other hand, the Muslims remembered Almighty Allah, the Lord of the worlds, and His help. The Noble Messenger of Allah (peace be upon him) stationed some skilled archers at a specified place on the mountain and arranged the entire army in such a way that, provided no one made a mistake, victory was assured by Allah’s will.

The battle began. At first, the defeat of the pagan army seemed inevitable. The Muslim army reached the threshold of victory, and the Quraysh army became scattered. The Quraysh women were about to become humiliated and disgraced prisoners of war. At one stage of the battle, some Muslim soldiers became occupied with collecting the enemy’s abandoned belongings, while some members of the archer force stationed on the mountain left their position, forgetting the Messenger of Allah’s (peace be upon him) instructions. In an instant, the course of the battle changed. The fleeing pagan army took advantage of this weakness among the Muslims. They turned back and launched a counterattack. The Muslim army was stunned. The battle began anew, and it ended with seventy (70) Muslim soldiers attaining martyrdom, along with many other casualties. Hamzah (may Allah be pleased with him) was martyred at the hands of Wahshi.

The Quraysh burst into joy and celebration, feeling satisfied that they had taken severe revenge for Badr. Hind was the happiest of all. She was not satisfied merely with Hamzah’s (may Allah be pleased with him) killing. Accompanied by the Quraysh women, she pounced upon the slain Muslim soldiers and mutilated them horribly, cutting off their noses, ears, hands, feet, and other limbs.

Al-Baladhuri described Hind’s brutality as follows: “Wahshi killed Hamzah, tore open his chest, removed his liver, and brought it to Hind. Hind chewed the liver with her teeth and spat it out. Then she went herself and mutilated Hamzah’s (may Allah be pleased with him) body, cutting off his two wrists, stomach, and both feet. Returning, she removed the valuable jewel-studded golden ornaments from her own body—namely, her anklets, necklace, and earrings—and handed them to Wahshi. She also removed the golden rings from her toes and gave them to him. Hamzah had killed her father, ‘Utbah, at the Battle of Badr. [Ansab al-Ashraf 1/322]

When the Noble Messenger of Allah (peace be upon him) heard that Hind had chewed Hamzah’s liver, he said: “If Hind had chewed and swallowed Hamzah’s liver, the Fire of Hell would not have touched her. Allah, the Lord of the worlds, has forbidden the Fire of Hell from touching Hamzah’s flesh.” [A‘lami an-Nisa’ 5/245]

It was such a cruel and inhuman act that even the Quraysh leader Abu Sufyan refused to accept responsibility for it. Addressing a Muslim, he said: “By Allah, I am neither pleased nor displeased with the mutilation inflicted upon you. I neither forbade anyone from doing it nor ordered anyone to do it.” After everything was over, Hind stood on a high rock and loudly recited the following lines: [Adh-Dhahabi, Tarikh 2/205] (Arabic*******)

“We have avenged Badr upon you. One battle follows another, a battle of fire. I had become distraught over my father, ‘Utbah, my brother, my uncle, and my people. I have healed my heart and fulfilled my vow. O Wahshi! You have cured my heart of its illness.”

Having somewhat compensated for the loss, humiliation, and disgrace of Badr, the Quraysh returned with hearts filled with joy. Hind then began to sing: [Sirat Ibn Hisham 2/168] (Arabic*******)

“I am returning, yet my heart contains many accumulated pains. I have failed to achieve some of what I intended, though I have achieved something. My purpose and my journey have not turned out as I had hoped.”

Several years passed for the Quraysh amid conflicts and clashes with the people of Madinah.

The Battle of the Trench, the Treaty of Hudaybiyyah, and finally the conquest of Makkah followed. Finding no other option, on the day before the Messenger of Allah (peace be upon him) entered Makkah, Hind’s husband, the Quraysh leader Abu Sufyan, went to the Messenger of Allah (peace be upon him) to discuss the security of the people of Makkah. There he accepted Islam, returned to Makkah, and proclaimed: “O Quraysh! Listen carefully: I have accepted Islam. You too should accept Islam, for Muhammad has come to you with power and strength of which you have no conception.” Hind immediately seized him firmly by the head and said: “You are a wretched leader of the community.” Hind then urged the people of Makkah to mount strong resistance and kill Muhammad (peace be upon him). [A‘lam an-Nisa’ 5/245]

Acceptance of Islam and the Pledge

All accounts agree that on the day of the conquest of Makkah, after Hind’s husband Abu Sufyan accepted Islam, Hind also accepted Islam. She became a very good Muslim. When the information reported in various sources concerning her acceptance of Islam is brought together, it takes the following form:

Hind said to Abu Sufyan: “I have decided to become a follower of Muhammad.”

Abu Sufyan: “Only yesterday I saw that you strongly disliked this.”

Hind: “By Allah, it seems to me that before last night, Allah had never truly been worshipped in this mosque. They came there solely to perform the prayer through standing, bowing, and prostration.”

Abu Sufyan: “You have done what you intended to do. When you go to him, take someone from your clan with you.” [On the day of the conquest of Makkah, the Messenger (peace be upon him) excluded six men and four women from the amnesty and ordered that they be killed whenever they were found within reach. The men were: ‘Ikrimah ibn Abi Jahl, Habbab ibn al-Aswad, ‘Abdullah ibn Sa‘d ibn Abi Sarh, Muqayyis ibn Subabah, and al-Huwayrith ibn Nuqaydh. The women were: Hind bint ‘Utbah; Sabah, the slave girl of ‘Amr ibn Hashim ibn ‘Abd al-Muttalib; and Hilal ibn ‘Abdullah’s two singing girls, Fartanah and Arnah. These two singing girls used to sing songs insulting the Messenger of Allah (peace be upon him). (Ansab al-Ashraf 1/257; Nisa’ min ‘Asr an-Nubuwwah 486) Ibn Hajar mentions the names of some additional women and men. (Fath al-Bari 8/11–12)]

After this, Hind went to ‘Uthman—or, according to another report, to ‘Umar (may Allah be pleased with him). Several women who had previously accepted Islam were with her. ‘Uthman (may Allah be pleased with him) obtained permission for her to meet the Messenger of Allah (peace be upon him). Hind feared that the Messenger (peace be upon him) might seize her because of what she had done to Hamzah (may Allah be pleased with him), so she entered before him disguised as a stranger, with her head and face covered.

Many other women went with her, intending to pledge allegiance to the Messenger of Allah (peace be upon him). When they reached him, two of his wives, his daughter Fatimah, and many other women of Banu ‘Abd al-Muttalib were sitting with him. With her head and face covered, Hind said: “With regard to the Messenger of Allah (peace be upon him), in the Battle of Uhud I chewed the liver of Hamzah (may Allah be pleased with him), and today I feel profound shame and remorse.” Still covering her head and face, she said:

“O Messenger of Allah! Praise belongs to Allah, who has granted victory to the religion He chose. Through the bond of kinship between you and me, I hope for good treatment from you. Now I am a believing and faithful woman.” Saying this, she removed her veil and identified herself: “O Messenger of Allah! I am Hind bint ‘Utbah.” The Messenger (peace be upon him) said: “Welcome.” Hind said: “O Messenger of Allah! By Allah, no house on earth was previously dearer to me than your house for the purpose of humiliating and disgracing it. But now no house is more honored in my eyes than your house.” [Companions of the Messenger, 1/205]

The Messenger (peace be upon him) said: “Much more so.” Then he recited the Qur’an to them and accepted their pledge. The Messenger (peace be upon him) said: “Pledge to me that you will not associate anything with Allah.”

Hind said: “You are taking from us a pledge that you do not take from men. Nevertheless, we give you this promise.”

The Messenger (peace be upon him): “You shall not steal.”

Hind: “By Allah, I sometimes take something from Abu Sufyan’s wealth. I do not know whether that is lawful or unlawful for me.”

Abu Sufyan, sitting nearby, exclaimed: “Whatever you took in the past is lawful for you.” The Messenger (peace be upon him) said: “You are Hind bint ‘Utbah.”

Hind: “Yes, I am Hind bint ‘Utbah. Forgive my past conduct; may Allah forgive you.”

The Messenger (peace be upon him) said: “You shall not commit adultery.”

Hind: “O Messenger of Allah! Does any free woman commit adultery?”

The Messenger (peace be upon him): “You shall not kill your children.”

Hind said: “We raised them when they were children. You killed their adult men at Badr. Therefore, you and they know this matter best.”

Hearing this remark, ‘Umar (may Allah be pleased with him) laughed.

The Messenger (peace be upon him): “You shall not make false accusations against anyone.”

Hind: “Accusing anyone is a very bad act.”

The Messenger (peace be upon him): “You shall not disobey me in any good matter.”

Hind: “Even after sitting in this assembly, would we disobey you in any good matter?”

The Messenger (peace be upon him) said to ‘Umar: “Accept the pledge of these women and pray to Allah for their forgiveness.”

‘Umar (may Allah be pleased with him) accepted their pledge. The Messenger (peace be upon him) did not shake hands with women. He did not touch any woman except one lawful to him or a mahram, nor did he allow them the opportunity to touch him. Thus, when Hind said, “O Messenger of Allah! We wish to touch you,” he replied: “I do not shake hands with women. What I say to one woman is the same as what I say to one hundred women.”

Thereafter, the Messenger (peace be upon him) confirmed the previous marriage of Abu Sufyan and Hind. [Tabaqat 8/236–237; at-Tabari, Tarikh 2/161–162; al-Isti‘ab 4/411; Usud al-Ghabah 4/4/409; as-Sirah al-Halabiyyah 3/46–47; the incident is also reported, with some variation, in various works including Bukhari, Muslim, Abu Dawud, and an-Nasa’i.]

Among women, Hind’s personality bore a distinctive mark. After Islam entered her life, it removed all the impurities from her heart, and she emerged as an exceptional woman among the female Companions. Allah Most High removed the veil of ignorance from her and cleansed her of all falsehood and vanity that had covered her conscience and awareness. After accepting Islam, she never again bowed before any erroneous belief. She translated Islamic faith into practice. Before Islam, her home contained a valuable idol. After accepting Islam and returning home, she said, “We were deceived concerning you,” and smashed it to pieces with an axe. [Tahdhib al-Asma’ wa’l-Lughat 2/357; Tabaqat 8/237; Ansab al-Ashraf 1/360]

It appears that Hind was endowed with courtesy and good manners. After accepting Islam and acknowledging the Messenger of Allah’s (peace be upon him) messengership as true, she sent him a gift. The Messenger (peace be upon him) prayed for her. Ibn ‘Asakir says in this regard: After accepting Islam, Hind sent the Messenger of Allah (peace be upon him), through her maidservant, two roasted young goats and a waterskin of water. At that time, the Messenger (peace be upon him) was staying in the valley of al-Abtah. With him were Umm Salamah, Maymunah, and several other women of Banu ‘Abd al-Muttalib. After presenting the food before the Messenger of Allah (peace be upon him), the maidservant said: “My mistress has sent this gift and has humbly conveyed her inability, saying: At present our nanny goats are rarely giving birth.” The Messenger (peace be upon him) said: “May Allah bless your goats and increase their offspring.”

When the maidservant returned and informed Hind of the Messenger of Allah’s (peace be upon him) prayer, she became extremely happy. Later, the maidservant used to say: “We saw the number of our goats and their offspring become greater than ever before.” Hind would say: “This happened through the Messenger of Allah’s (peace be upon him) prayer and blessing. All praise belongs to Allah, who guided us to Islam.” She would then relate this dream: “I had seen in a dream that I was standing in the sun for an eternity. The shade was close to me, but I was unable to reach it. When the Messenger (peace be upon him) came to us, I saw that I had entered the shade.” [Tarikh Dimashq, Tarajim an-Nisa’ 456–457]

Hind’s Words of Wisdom

Many wise sayings issued from Hind’s lips have almost become proverbs. Their wording is so captivating and their meaning so elevated that they demonstrate her sharp intelligence and excellent powers of thought and reflection. They also reveal her extensive experience of the stage of life, firmness in judgment, foresight, and ability to accept the truth. For this reason, Ibn al-Athir introduced her as follows: [Usud al-Ghabah 5/563] (Arabic******)

“She was a woman of vitality, self-respect, the ability to make independent decisions, and intelligence and wisdom.”

For example, she said: “A woman is a fetter. She necessarily needs a neck. Before placing it around your neck, look carefully at whom you are taking.” She also said: “Women are fetters. Every man must wear a fetter on his hand.” [Al-Bayan wa’t-Tabyin 3/267; al-A‘lam 8/98]

A later incident occurred during Caliph ‘Umar’s caliphate. In Makkah, water used to flow in front of the door of Abu Sufyan’s (may Allah be pleased with him) house, causing pilgrims to slip as they passed. ‘Umar (may Allah be pleased with him) told him to stop the water from flowing in this manner. Abu Sufyan (may Allah be pleased with him) did not take ‘Umar’s words seriously. One day, ‘Umar was passing along that road when his foot slipped precisely on the wet spot by the door. He raised the whip in his hand over Abu Sufyan’s (may Allah be pleased with him) head and said: “Did I not tell you to stop this water from flowing?” Abu Sufyan immediately covered his mouth with his index finger. ‘Umar (may Allah be pleased with him) then said: “All praise belongs to Allah, who has allowed me to see the day when I am beating Abu Sufyan in the Bat-ha valley of Makkah, with no helper to aid him, ordering him and seeing him obey.” Hearing ‘Umar’s remark, Hind exclaimed: “O ‘Umar! Praise him. If you praise him, you will be given something great.”

When ‘Umar ibn al-Khattab (may Allah be pleased with him) appointed Yazid ibn Abi Sufyan (may Allah be pleased with him) governor of Syria, Mu‘awiyah (may Allah be pleased with him) went to Syria with Yazid. At that time, Abu Sufyan (may Allah be pleased with him) said to Hind one day: “How do you feel about your son Mu‘awiyah now being under the authority of my son Yazid?” Hind replied: “If instability arises in the unity of the Arabs, then you will see the positions of my son and your son.” It should be noted that Yazid (may Allah be pleased with him) was the son of Abu Sufyan (may Allah be pleased with him) by another wife. Shortly afterward, Yazid (may Allah be pleased with him) died in Syria. ‘Umar (may Allah be pleased with him) appointed Mu‘awiyah (may Allah be pleased with him) in his place. After receiving this appointment, Hind said to Mu‘awiyah (may Allah be pleased with him): “My son! By Allah, the free women of Arabia have rarely given birth to a son like you. This man has raised you up. Therefore, whether you like it or not, you will act according to his wishes.” These and similar remarks and actions by Hind at various times show that she held ‘Umar (may Allah be pleased with him) in deep respect and always regarded him with honor and esteem.

Once Hind went to Caliph ‘Umar (may Allah be pleased with him) and requested a loan of four thousand dirhams from the public treasury, saying: “I will use it in trade and repay it gradually.” The Caliph lent it to her. She took the money to the territory of the Kalb tribe and traded there. Meanwhile, she learned that Abu Sufyan and his son ‘Amr ibn Abi Sufyan had come to Mu‘awiyah. She immediately went to Mu‘awiyah.

It should be noted that a distance had already arisen between her and Abu Sufyan.

Mu‘awiyah (may Allah be pleased with him) asked why she had come in this manner. Hind said: “I have come to keep an eye on you. ‘Umar works only for Allah’s sake. Meanwhile, your father has come to you. I fear that you may hand everything over to him. People will not know where you obtained the things you give him, and later ‘Umar will seize you.” Mu‘awiyah (may Allah be pleased with him) gave his father and brother one hundred dinars, as well as clothes and mounts. His brother ‘Amr considered this gift sufficient.

Abu Sufyan said: “Do not consider this a great gift. It was not given without Hind’s knowledge. And these fine clothes were brought by Hind.” They all then returned to Madinah. At one point, Abu Sufyan asked Hind: “Did the business make a profit?” Hind replied: “Allah knows best. I have some business in Madinah.” After coming to Madinah, Hind sold her goods and went to ‘Umar (may Allah be pleased with him), informing him of her loss in the business. ‘Umar said: “If the money given to you had been mine, I would have let you keep it. But this money belongs to the Muslims. Moreover, the fine clothes you gave Abu Sufyan are still with him.” Then ‘Umar (may Allah be pleased with him) sent men to arrest Abu Sufyan. After recovering from him what was owed by Hind, he released him. ‘Umar (may Allah be pleased with him) asked Abu Sufyan: “How much cash did Mu‘awiyah give you?” Abu Sufyan replied: “One hundred dinars.” [A‘lam an-Nisa’ 5/249]

The book Al-‘Iqd al-Farid relates: Abu Sufyan came to Madinah from Mu‘awiyah and went to ‘Umar (may Allah be pleased with him), saying: “Give me something.” ‘Umar replied: “I do not have anything substantial to give you.” ‘Umar gave his seal to a man and sent him to Hind, instructing him: “Tell her that Abu Sufyan has asked her to send the two vessels she brought.” Shortly afterward, the two vessels were brought to ‘Umar (may Allah be pleased with him). They contained ten thousand dirhams. ‘Umar sent the vessels and dirhams to the public treasury. After ‘Umar (may Allah be pleased with him), ‘Uthman (may Allah be pleased with him) became caliph and wanted to return that money to Abu Sufyan (may Allah be pleased with him). Abu Sufyan refused to accept it, saying: “I will certainly not take money for which ‘Umar rebuked me.” [Ibid.; Al-‘Iqd al-Farid 1/49]

Hind and Mu‘awiyah

While Hind’s son Mu‘awiyah (may Allah be pleased with him) was still nursing, she tried to raise him as a self-respecting, generous, courteous boy endowed with various virtues. When he was an infant, she would hold him in her lap, rock him, and recite the following lines melodiously. [Nisa’ min ‘Asr an-Nubuwwah 480]

(Arabic*******)

“My son is of noble origin and lineage. Among his family he is beloved and discerning. He is neither a perpetrator of indecent acts nor base in character. He is neither cowardly nor fainthearted, nor is he a symbol of evil and misfortune. He is the noblest of Banu Fihr, their leader. He does not allow people’s expectations and assumptions to prove false, nor does he flee in fear.”

When Mu‘awiyah (may Allah be pleased with him) was a small child, a man saw him one day and remarked: “I believe this boy will indeed lead his people.” [Al-‘Iqd al-Farid 2/287; ‘Uyun al-Akhbar 1/224]

After the death of Yazid ibn Abi Sufyan, many people began saying, “We hope Mu‘awiyah will be a worthy successor to Yazid.” Hearing this, Hind remarked, “A man like Mu‘awiyah does not become anyone’s successor. By Allah, if the entire Arab land were brought together and he were cast into its midst, he would be able to emerge from whichever direction he wished.” [Al-‘Iqd al-Farid, 3/14] Once she was told, “If Mu‘awiyah lives, he will rule his people.” Hind said, “May he perish, if he does not rule anyone besides his own people.” Once she was traveling to Ta’if with the child Mu‘awiyah. Mu‘awiyah was seated at the front of the howdah on the camel. Seeing him, an Arab Bedouin said to Hind, “Hold the child firmly with both hands and raise him with care, for in the future this child will become a great leader and one who maintains ties of kinship.” Hind objected, saying, “No; rather, he will be a highly honored king and a generous man.” [A‘lam al-Nisa’, 5/250]

Speaking about his mother, Mu‘awiyah (may Allah be pleased with him) said: “Hind was one of the most important women among Quraysh in the Age of Ignorance and a respected, experienced woman in the Islamic era.” Mu‘awiyah (may Allah be pleased with him) was one of the foremost perceptive, intelligent, gifted, and capable men of Arabia. He acquired most of his qualities from his mother rather than his father. In later life, whenever he spoke candidly about his own qualities, he attributed them particularly to his mother. In response to his opponents’ criticism, he would often say proudly, “I am Hind’s son.” [Al-Bayan wa al-Tabyin, 2/92

Hind (may Allah be pleased with her) remained steadfast throughout her life in the pledge she had made to the Messenger of Allah (peace and blessings be upon him). She fulfilled it to the letter. She took part in the Battle of Yarmuk and incited the soldiers against the Romans on the battlefield. During the caliphate of ‘Umar (may Allah be pleased with him), she went to her son Mu‘awiyah (may Allah be pleased with him). [Tarikh Dimashq, Tarajim al-Nisa’, 437; Al-A‘lam, 8/98]

Hind (may Allah be pleased with her) narrated several hadiths from the Messenger of Allah (peace and blessings be upon him). Mu‘awiyah and the Mother of the Believers, ‘A’ishah (may Allah be pleased with them), narrated through her. One of the hadiths narrated from her is as follows: [Apart from al-Tirmidhi, it was recorded in the other five books of the Sihah Sittah. Musnad Ahmad, 6/39; Tabaqat, 8/237;]

“I said to the Prophet (peace and blessings be upon him), ‘Abu Sufyan is a miserly man. Apart from what I take secretly from his property, he gives nothing to me or my son. Would I be sinful for this?’ He said, ‘Take reasonably as much as suffices for you and your son.’”

However, Ibn al-Jawzi said in his book Al-Mujtana that it is not known that Hind narrated anything directly from the Messenger of Allah (peace and blessings be upon him). [A‘lam al-Nisa’, 5/250]

According to various reports, Hind (may Allah be pleased with her) died in 14 AH, corresponding to 635 CE, during the caliphate of Caliph ‘Umar (may Allah be pleased with him). Abu Quhafah (may Allah be pleased with him), the father of Abu Bakr al-Siddiq (may Allah be pleased with him), died on the very day she died. [Usud al-Ghabah, 563; Tahdhib al-Asma’ wa al-Lughat, 2/357] It has also been reported that after Abu Sufyan (may Allah be pleased with him) died during the caliphate of ‘Uthman (may Allah be pleased with him), someone sent a marriage proposal for Hind to Mu‘awiyah (may Allah be pleased with him). He politely rejected it, saying that she had become barren and no longer needed marriage. [Al-Isabah, 4/426; Sahabiyyat, 271]

Durrah (may Allah be pleased with her), daughter of Abu Lahab

For three years after receiving prophethood, the Noble Messenger of Allah (peace and blessings be upon him) preached the message of Islam secretly in Makkah. Many responded to his call and believed in Allah and His Messenger. Although the faith of many became known, most concealed it out of fear of the persecution of Quraysh. At first, Quraysh did not attach much importance to the Messenger’s preaching. After three years, Jibril (peace be upon him) came and instructed the Messenger (peace and blessings be upon him) to call people openly to Islam, informing him that he was a clear warner. Ibn ‘Abbas (may Allah be pleased with him) said: When this verse was revealed—

“Warn your nearest relatives” [Surah al-Shu‘ara, 214]—the Messenger (peace and blessings be upon him) climbed to the summit of Mount Safa and called out loudly: “O people of the clan of Fihr! O people of the clan of ‘Adi!”

Hearing this voice, all the leading men of Quraysh gathered. Whoever could not go sent a representative to find out what was happening. When Quraysh arrived, Abu Lahab was with them. He then said, “Tell me, if I were to say that a group of horsemen is hiding in the plain beyond the mountain and wants to attack you, would you believe me?” Everyone said, “Yes, we would, because we have never heard you tell a lie.” The Prophet (peace and blessings be upon him) said, “Then listen: I have been sent to warn you of a terrible punishment.” Abu Lahab said, “May you perish! Is this why you gathered us here?”

After Abu Lahab said this, Allah Most High revealed Surah al-Lahab. It says:

“May the hands of Abu Lahab perish, and may he himself perish.” [Sahih Muslim, 1/114; Sahih al-Bukhari, 2/706; Tafsir al-Khazin, 7/311; Tafsir Ibn Kathir: Surah al-Masad]

Durrah (may Allah be pleased with her) was the daughter of this Abu Lahab, and ‘Abd al-Muttalib was her grandfather. She belonged to the Hashimi branch of Makkah’s Quraysh clan and was the paternal cousin of the Noble Messenger of Allah (peace and blessings be upon him). [Usud al-Ghabah, 5/449; Al-Isti‘ab, 4/290; Siyar A‘lam al-Nubala’, 2/275] Before discussing Durrah’s life, a brief discussion of her parents would not be out of place.

Abu Lahab was an uncle of the Messenger of Allah (peace and blessings be upon him). His actual name was ‘Abd al-‘Uzza ibn ‘Abd al-Muttalib ibn Hashim. He harbored intense hatred and enmity toward his nephew Muhammad (peace and blessings be upon him). He never ceased devising ways to hurt him and disparage his religion and person. Because of his physical beauty and radiant face, he was called “Abu Lahab” (flame of fire). Yet a person with a radiant face should have been called “Abu al-Nur” or “Abu al-Diya”; but since his future abode would be Hell, Allah had people call him Abu Lahab from the outset. [Tafsir Ibn Kathir; Surah al-Lahab]

Although Abu Lahab was the uncle of the Noble Messenger of Allah (peace and blessings be upon him), he had not the slightest compassion or affection for his nephew. As soon as his nephew claimed prophethood and began openly preaching Islam, their relationship deteriorated severely. He pursued him in order to humiliate and disgrace him. He never missed an opportunity to cause him pain. He followed him through markets and public gatherings in an attempt to prove him a liar. Imam Ahmad (may Allah have mercy on him) narrated through Abu al-Zinad. Abu al-Zinad said: A man named Rabi‘ah ibn ‘Abbad, who later accepted Islam, told me: Once I saw the Prophet (peace and blessings be upon him) in the market of Dhu al-Majaz addressing the crowd and saying:

“O people! Say, ‘There is no deity except Allah,’ and you will succeed.” A crowd had gathered around him, and a radiant-faced man followed him, telling people, “This apostate is a liar.” When I asked the people who this man was, they said, “He is his uncle, Abu Lahab.” [Ibid.; Nisa min Athar al-Nubuwwah, 191]

It is known from the report of Tariq ibn ‘Abdillah al-Muharibi that Abu Lahab was not merely occupied with disproving the Prophet’s (peace and blessings be upon him) words; he also threw stones at him, causing the Prophet’s heels to bleed. [Tafhim al-Qur’an, 6/522; Fi Zilal al-Qur’an, 3/282]

Was that all? He thought his wealth would protect him from every humiliation, disgrace, and punishment in this world and the Hereafter. It is reported that when the Messenger (peace and blessings be upon him) called his people to believe in Allah, Abu Lahab said, “If what my nephew says is true, I will ransom myself on the Day of Resurrection with my wealth and children.” He ignored this declaration of Allah Most High: [Surah al-Shu‘ara, 88–89]

“The day when neither wealth nor children will benefit anyone. Only he will benefit who comes to Allah with a sound heart.”

Before the Messenger of Allah (peace and blessings be upon him) received prophethood, Abu Lahab had married his two sons, ‘Utbah and ‘Utaybah, to the Prophet’s (peace and blessings be upon him) two daughters, Ruqayyah and Umm Kulthum. But after the Messenger received prophethood and began preaching the religion, Abu Lahab forced his two sons to divorce the Prophet’s two daughters. [Tafhim al-Qur’an, 6/522; Fi Zilal al-Qur’an, 3/282]

After the death of the Noble Messenger’s (peace and blessings be upon him) second son, ‘Abdullah, Abu Lahab was so delighted that he ran to his friends and exclaimed joyfully, “Muhammad has become childless.” [Tafhim al-Qur’an, 6/490]

The actual name of Umm Jamil, the wife of Abu Lahab and mother of Durrah (may Allah be pleased with her), was Arwa. She was the daughter of Harb ibn Umayyah and the sister of Abu Sufyan (may Allah be pleased with him). In her hostility toward the Noble Messenger of Allah (peace and blessings be upon him), she was no less than her husband. She scattered thorns along the paths where the Messenger (peace and blessings be upon him) walked and at his door. She was extremely vulgar and quarrelsome. Insulting the Prophet (peace and blessings be upon him), slandering, quarreling on various pretexts, and creating discord and conflict were her habitual activities. In short, she was a foul-natured woman. For this reason, Allah Most High condemned her in the Qur’an, saying:

“And his wife too, the carrier of firewood.” [Sirat Ibn Hisham, 1/355]

When this Umm Jamil learned that verses had been revealed condemning her and her husband, she came searching for the Messenger of Allah (peace and blessings be upon him) near the Ka‘bah, where he was at the time. Abu Bakr al-Siddiq (may Allah be pleased with him) was with him. Abu Lahab’s wife was carrying a handful of stones. When she came close to the Messenger, Allah took away her sight, so she could not see him, although she could see Abu Bakr. She went up to Abu Bakr and asked, “Where is your companion? I have heard that he has condemned me. By Allah, if I find him, I will throw these stones at his face. Look, by Allah, I too am a poet.” Then she recited the following two verses:

“I have disobeyed Muzammam, rejected his command, and repudiated his religion with hatred and contempt.”

It should be noted that the polytheists of Makkah at that time called the Noble Prophet (peace and blessings be upon him) “Muzammam” instead of Muhammad. Muhammad means “praised,” whereas Muzammam means “condemned.” Umm Jamil then left. Abu Bakr al-Siddiq (may Allah be pleased with him) said to the Prophet (peace and blessings be upon him), “O Messenger of Allah, did she not see you?” He replied, “No, she did not see me. Allah had taken away her sight concerning me.” [Ibid., 1/356]

Ibn Ishaq said that those who used to torment the Messenger (peace and blessings be upon him) inside his home included Abu Lahab, al-Hakam ibn Abi al-‘As ibn Umayyah, ‘Uqbah ibn Abi Mu‘ayt, ‘Adi ibn Hamra, Thaqif ibn al-Asda‘, and others. They were all neighbors of the Messenger (peace and blessings be upon him). [Al-Rahiq al-Makhtum, 103]

It is worth knowing what became of such an extreme enemy of the Noble Messenger of Allah (peace and blessings be upon him). He was in Makkah during the Battle of Badr. After hearing of the Muslims’ victory, he contracted a deadly plague-like disease called al-‘Adasah and died. His corpse lay in the house for three days. No one went near it for fear of infection. When decomposition began and the stench spread, one of his sons threw water at the corpse from a distance and washed it. None of the Quraysh approached the body. They then wrapped it in cloth, carried it to the elevated ground of Makkah, leaned it against a wall, and covered it with stones. Such was the vile worldly end of this extreme enemy of Allah and His Messenger (peace and blessings be upon him). [Nisa min Athar al-Nubuwwah, 192]

Durrah bint Abi Lahab was born and raised in such a filthy and terrible family. From childhood she witnessed her parents’ disgraceful and vulgar deeds, but she could not accept their actions and behavior. In her heart, she rejected those despicable deeds of her parents.

Gradually, she understood the message of Islam. Islam found a place in her heart. One day she shook off the darkness of polytheism and became radiant with the light of faith. “He brings forth the living from the dead.” Just as Allah, Lord of the Worlds, brings the living out of the dead, the same may be said to have occurred in Durrah’s acceptance of Islam.

Durrah (may Allah be pleased with her) accepted Islam in Makkah. [Al-Zirikli: Al-A‘lam, 2/338] However, it is not known exactly when. She migrated to Madinah. [Siyar A‘lam al-Nubala’, 2/275] Her first husband was al-Harith ibn Nawfal ibn al-Harith ibn ‘Abd al-Muttalib. He went to the Battle of Badr on the side of Quraysh and was killed as a polytheist. Durrah (may Allah be pleased with her) had three sons by him: ‘Uqbah, al-Walid, and Abu Muslim. After she came to Madinah, she married the famous Companion Dihyah al-Kalbi (may Allah be pleased with him). [Tabaqat Ibn Sa‘d, 8/50; Nisa min Athar al-Nubuwwah, 193] Dihyah al-Kalbi (may Allah be pleased with him) was a great Companion who accepted Islam at an early stage. He participated with the Messenger of Allah (peace and blessings be upon him) in every battle after Badr. He went to the court of the Roman emperor Heraclius carrying a letter from the Messenger of Allah. He was exceptionally handsome. Jibril (peace be upon him) would sometimes come to the Messenger of Allah (peace and blessings be upon him) in Dihyah’s form. He remained alive until the caliphate of Mu‘awiyah (may Allah be pleased with him). [Tahdhib al-Asma’ wa al-Lughat, 1/185]

After Durrah (may Allah be pleased with her) migrated to Madinah, she received considerable welcome, honor, and respect, yet some Muslim women could not accept her easily. Remembering her parents’ conduct toward the Messenger of Allah (peace and blessings be upon him), they continued to look down on her. Durrah (may Allah be pleased with her) found herself in a very embarrassing situation. The Messenger (peace and blessings be upon him) rescued her from it. When the reports on this matter are brought together, the account is as follows: “Durrah bint Abi Lahab migrated to Madinah and stayed at the home of Rafi‘ ibn al-Mu‘alla al-Zuraqi (may Allah be pleased with him). The women of Banu Zurayq came to meet her and said, ‘You are the daughter of that Abu Lahab about whom this was revealed:’

“Then where is the benefit of your migration?”

Deeply distressed, Durrah (may Allah be pleased with her) went to the Messenger of Allah (peace and blessings be upon him) and told him what the women of Zurayq had said. The Messenger (peace and blessings be upon him) comforted her and said, “Sit.” Then, after performing the noon prayer, he sat on the pulpit in silence for a while. Then he said:

“O people! Why am I being hurt on account of my family? By Allah, my relatives will receive my intercession on the Day of Resurrection. Indeed, the tribes of Sudah, Hakam, and Tha‘labah of Yemen will also certainly receive it. [A‘lam al-Nisa’, 1/409; Usud al-Ghabah, 5/450; Al-Isabah, 4/490; Hayat al-Sahabah, 1/372]

In another report, the Messenger (peace and blessings be upon him), indicating Durrah’s rank, said:

“Whoever angers you angers Allah.” [Al-Shawkani, Durus al-Sahabah, 542]

Durrah (may Allah be pleased with her) was not distantly related to the Prophet’s family. For this reason, she would often visit the Mother of the Believers, ‘A’ishah (may Allah be pleased with her), and acquire knowledge of various matters of Islam from her. It also happened often that the two competed in serving the Messenger of Allah (peace and blessings be upon him). She narrated one such incident as follows: I was sitting with ‘A’ishah (may Allah be pleased with her) when the Messenger (peace and blessings be upon him) entered the room and said, “Bring me water for ablution.” ‘A’ishah and I both ran toward the water vessel. I seized it before ‘A’ishah. After the Messenger of Allah (peace and blessings be upon him) performed ablution with that water, he looked at me and said:

“You are one of my family, and I am one of your family.” [Imam al-Shawkani said that Imam Ahmad narrated this hadith. All the narrators in its chain from Durrah are thiqah, or trustworthy. (Durus al-Sahabah, 543)]

Durrah (may Allah be pleased with her) was one of the notable female poets of Quraysh. She also narrated hadiths. In total, she narrated three hadiths directly from the Prophet (peace and blessings be upon him) and through ‘A’ishah (may Allah be pleased with her). One hadith narrated by her is quoted below:

“Durrah (may Allah be pleased with her) said: The Messenger (peace and blessings be upon him) was on the pulpit when a man stood up and asked, ‘O Messenger of Allah, who is the best person?’ The Messenger (peace and blessings be upon him) said, ‘The best person is the one who recites the Qur’an most, adopts the most taqwa and piety, commands good most often, forbids evil most often, and maintains ties of kinship most firmly.’”

The second hadith narrated from her is:

“No living person should be harmed because of a deceased person.” [Al-Isti‘ab, 4/291; Al-Isabah, 4/291; Al-A‘lam, 2/338]

She possessed a powerful poetic talent and practiced poetry. Several poems rich in excellent ideas are found in various books under her name. The following are some lines from one of her poems about the Fijar War: [A‘lam al-Nisa’, 1/409; Sha‘irat al-‘Arab, 120; Nisa min Athar al-Nubuwwah, 196]

“At dawn on the day of fear and terror, they encounter a steadfast army like a mountain, among whom are leaders of Banu Fihr dressed in battle garments.

When the vast army appears, raging like madmen and unable to speak, you will think it is like the turbulent waves of the sea.

The cavalry swoops down before the gray army like predatory falcons, swords unsheathed in their hands.

The deadly, death-like poison of those swords excites even their coldest men and sets their hottest men in motion.

They are a people such that if a stone stands as an obstacle before them, they become firm and soften even the hardest stone.”

Durrah (may Allah be pleased with her) preserved throughout her life the honor and respect she had received from the Noble Messenger (peace and blessings be upon him). She departed this world while the Messenger (peace and blessings be upon him) was pleased with her. Durrah (may Allah be pleased with her) died in 20 AH during the caliphate of Caliph ‘Umar (may Allah be pleased with him). [Nisa min Athar al-Nubuwwah, 196]

It should be noted that history identifies three female Companions named Durrah: Durrah bint Abi Sufyan, Durrah bint Abi Salamah, and Durrah bint Abi Lahab, may Allah be pleased with them all.

 Umm Kulthum (may Allah be pleased with her), daughter of ‘Uqbah

Umm Kulthum was a daughter of Makkah’s Quraysh clan. This was her kunyah; her actual name is unknown. Her father was ‘Uqbah ibn Abi Mu‘ayt al-Umawi, and her mother was Arwa bint Qurayz. [Usud al-Ghabah, 5/614; Tahdhib al-Asma’ wa al-Lughat, 2/365; Siyar A‘lam al-Nubala’, 2/276] It should be noted that seven female Companions are known by the name Umm Kulthum. [See Usud al-Ghabah, 5/612–615] She was the half-sister of ‘Uthman ibn ‘Affan (may Allah be pleased with him), one of the ten promised Paradise and the third caliph of Islam, because Arwa bint Qurayz was also ‘Uthman’s mother. Umm Kulthum’s two full brothers, al-Walid and ‘Umarah, accepted Islam at the time of the Conquest of Makkah. [Nisa min Athar al-Nubuwwah, 383]

Umm Kulthum’s father was a bitter enemy of the Prophet (peace and blessings be upon him) during his Makkan life. He became notorious in history for his excessive persecution of the Prophet and the weak Muslims in Makkah. He was captured by the Muslim army at the Battle of Badr and was killed on the Messenger of Allah’s (peace and blessings be upon him) orders. Umm Kulthum (may Allah be pleased with her) was in Makkah at the time. Historians have mentioned that not even a drop of tear fell from her eyes when she heard that her cruel father had been killed.

Umm Kulthum (may Allah be pleased with her) accepted Islam at a young age while living in her father’s house in Makkah, and there she pledged allegiance to the Messenger of Allah (peace and blessings be upon him) before his migration. She was among those who prayed facing both qiblahs. [Ibid.]

She was the first female Muhajir to flee and set out alone toward Madinah.

She was born into a family in Makkah that was intensely hostile to Islam. When her acceptance of Islam became known, she faced severe adversity. Oppression and persecution descended upon her. She was confined inside the house so that she could not migrate with the Muhajirs traveling to Madinah. She had to endure this situation for a long time.

Ibn ‘Abd al-Barr (d. 463 AH) said that Umm Kulthum (may Allah be pleased with her) could not migrate until the seventh year after the Hijrah. Immediately after the Treaty of Hudaybiyyah, she found an opportunity to migrate to Madinah and fled from Makkah to reach it. One condition of the Treaty of Hudaybiyyah was that anyone from Makkah who accepted Islam and went to Madinah had to be returned. Two days after Umm Kulthum (may Allah be pleased with her) reached Madinah, her two brothers, al-Walid and ‘Umarah ibn ‘Uqbah, arrived before the Messenger of Allah (peace and blessings be upon him) demanding that she be returned. At that time, the tenth verse of Surah al-Mumtahanah was revealed, forbidding the return of female Muhajirs who came from Makkah. After this verse was revealed, the Messenger (peace and blessings be upon him) refused to hand Umm Kulthum (may Allah be pleased with her) over to her brothers. [Al-Bayhaqi, Dala’il al-Nubuwwah, 4/171; Al-Isti‘ab, 4/465; Nasab Quraysh, 145] He said to them:

“The condition concerned men, not women.” [Tafhim al-Qur’an, vol. 17, p. 72; the hadith in Tafhim al-Qur’an is cited from Imam al-Razi’s Tafsir al-Kabir and Ibn al-‘Arabi’s Ahkam al-Qur’an.]

The account of Hazrat Umm Kulthum’s (ra) migration to Madinah is quite fascinating and remarkable. Various historical sources tell us that she left Makkah alone and, on the way, took a man from the Khuza‘ah tribe as her companion. She reached Madinah on foot—or, according to another account, riding on a camel. Ibn Sa‘d (d. 230 AH) says: We know of no Quraysh woman other than Umm Kulthum (ra) who migrated alone, embracing Islam, toward Allah and His Messenger. [Tabaqat, 8/230]

Let us hear from Umm Kulthum herself the story and strategy of her migration from Makkah to Madinah:

Some members of my family lived in the countryside—an oasis. I would go there alone, stay for three or four days, and then return to Makkah. No one objected to my going there. At one point, I decided to leave for Madinah. One day I left Makkah intending to go to the countryside. Those who had come to see me off accompanied me for a short distance and then returned. I was traveling alone when I met a man from the Khuza‘ah tribe. He asked, “Where are you going?”

I asked, “Why are you asking this question, and who are you?”

He replied, “I am a member of the Khuza‘ah tribe.”

When he said that he was from the Khuza‘ah tribe, I felt reassured, because this tribe had concluded a treaty and peace agreement with the Messenger of Allah (sa). I introduced myself and said:

“I am a woman from the Quraysh tribe. I wish to go to the Messenger of Allah (sa), but I do not know the way.”

He said, “I will take you to Madinah.”

Then he brought a camel to me, and I mounted it.

Eventually, we reached Madinah. He was an excellent companion. May Allah reward him well. I went to Umm al-Mu’minin Umm Salamah (ra) and introduced myself. She embraced me and said, “Have you migrated toward Allah, the Lord of the worlds, and His Messenger (sa)?”

I said, “Yes. But I fear that I may be sent back.”

A short while later, the Messenger (sa) came to Umm Salamah (ra). When Umm Salamah (ra) told him about me, he welcomed me, saying, “Marhaban wa ahlan.”

I said, “I have fled to you for the sake of my religion. Grant me protection; do not send me back. If you send me back, they will punish me with a punishment I cannot endure.”

The Messenger (sa) said, “Allah the Exalted has declared the treaty invalid with regard to women.” It has already been mentioned that the clause of the Treaty of Hudaybiyyah concerning the return of the people of Makkah referred only to men; it said nothing about women. Then the Messenger (sa) recited the following two verses: [Surah al-Mumtahanah, 10–11] (Arabic**********)

“O believers! When believing women come to you as emigrants, examine them; Allah knows best their faith. If you find them to be believers, do not send them back to the disbelievers. These believing women are not lawful for the disbelievers, nor are the disbelievers lawful for them. Return to the disbelievers whatever they spent. There is no blame upon you if you marry them, provided you give them their dowries. Do not retain marriage ties with disbelieving women. Ask for the return of what you have spent, and let the disbelievers ask for what they have spent. This is Allah’s judgment; He judges between you. Allah is All-Knowing, All-Wise. If any of your wives leaves you for the disbelievers, and you later gain spoils, then give those whose wives have left them an amount equal to what they spent. Fear Allah, in whom you believe.”

Thereafter, the Messenger of Allah (sa) examined Umm Kulthum (ra), as well as all the women who came to Madinah after her, in light of this verse. Hazrat Ibn ‘Abbas was asked: “What was the Messenger of Allah’s (sa) method of examining the women?” He replied: He made the women who came to Madinah swear as follows: “By Allah, I did not leave my home out of hatred or hostility toward my husband. By Allah, I did not leave because I preferred one land to another. By Allah, I did not leave my home out of any worldly desire or greed. By Allah, I left my home only out of love for Allah and His Messenger (sa).” [Mukhtasar Tafsir Ibn Kathir, 3/485; Tafsir al-Khazin ma‘a Hashiyat al-Baghawi, 7/78; Sirat Ibn Hisham, 2/325; Siyar A‘lam al-Nubala’, 2/276; al-Dhahabi, Tarikh, 2/400; Zad al-Ma‘ad, 3/300]

The foregoing incident reveals Umm Kulthum’s (ra) keen intelligence and firm faith. Through her, Allah, the Lord of the worlds, instituted several special rulings of Islamic Shari‘ah. This was a special distinction granted to her.

During her life in Madinah, Hazrat Umm Kulthum (ra) attained a position of special honor among the female Companions. Hazrat Rasul-e-Karim (sa) regarded her with respect and held her steadfastness in faith in very high esteem. He took her along on certain jihads and assigned her to care for the wounded. He also gave her a share of the spoils of war. [Nisa’ min ‘Asr al-Nubuwwah, 386]

Marriage

Umm Kulthum (ra) did not marry until the migration. After she came to Madinah, four prominent Companions sent her marriage proposals. They were al-Zubayr ibn al-‘Awwam, Zayd ibn Harithah, ‘Abd al-Rahman ibn ‘Awf, and ‘Amr ibn al-‘As (ra). She consulted her maternal half-brother, ‘Uthman ibn ‘Affan (ra). ‘Uthman (ra) advised her to consult the Messenger of Allah (sa). She went to the Messenger of Allah (sa) and asked his advice in making her decision. The Messenger (sa) told her, “Marry Zayd ibn Harithah. It will be good for you.” She married Zayd.

Hazrat Zayd (ra) was martyred in the Battle of Mu’tah. Thereafter, Hazrat al-Zubayr ibn al-‘Awwam (ra) married her. Hazrat al-Zubayr (ra) was somewhat rough by nature and treated his wives rather harshly.

For this reason, Hazrat Umm Kulthum (ra) requested a divorce, and he divorced her. After they separated, Hazrat ‘Abd al-Rahman ibn ‘Awf (ra) married her. ‘Abd al-Rahman fell ill and passed away. Then ‘Amr married her. ‘Amr ibn al-‘As (ra) was the governor of Egypt at the time. He married Umm Kulthum (ra), and she passed away in his home. [Tahdhib al-Asma’ wa al-Lughat, 2/365; Tahdhib al-Tahdhib, 12/477; Ansab al-Ashraf, 1/471; Siyar A‘lam al-Nubala’, 2/277] This was during the caliphate of the fourth caliph, Hazrat ‘Ali (ra).

Children

Zaynab was born to Hazrat al-Zubayr ibn al-‘Awwam (ra), and Ibrahim, Muhammad, and Isma‘il were born to ‘Abd al-Rahman ibn ‘Awf (ra). No children were born to Hazrat Zayd or to ‘Amr ibn al-‘As (ra). Among her children, Humayd became a Tabi‘i and a great jurist and scholar. He narrated many hadiths and heard hadiths in his childhood from his maternal uncle, Hazrat ‘Uthman (ra). Ibn al-‘Imad al-Hanbali said: He was a renowned and highly respected scholar. He died in 95 AH. [Shadharat al-Dhahab, 1/386–387]

In that era, when literacy was hardly widespread, Umm Kulthum (ra) was one of the few Quraysh women who knew how to read and write. She narrated ten hadiths from the Messenger of Allah (sa). Among those who narrated hadiths from her was her son Humayd ibn Nafi‘, through whom the hadiths were transmitted. [Al-Isti‘ab, 2/794] Her hadiths were included in the Sahihayn (Bukhari and Muslim), and one hadith is agreed upon. The hadiths were also compiled in the other books of the Sihah Sittah, apart from Ibn Majah. [Sahabiyyat, 243; Nisa’ min ‘Asr al-Nubuwwah, 388]

 Asma’ bint ‘Umays (ra)

Asma’ was the daughter of the Arab Khash‘am tribe. Her father was ‘Umays ibn Ma‘ad, and her mother was Qawlah bint ‘Awf. Her mother, Khawlah, also known as Hindah, was a woman of the Kinanah tribe. Asma’s kunyah was Umm ‘Abdillah. [Siyar A‘lam al-Nubala’, 2/282] She was the half-sister of Umm al-Mu’minin Hazrat Maymunah (ra). [Sirat Ibn Hisham, 1/257; note 7; Siyar Sahabiyyat, 141] She married Ja‘far ibn Abi Talib (ra), the elder brother of Hazrat ‘Ali ibn Abi Talib. [Tabaqat Ibn Sa‘d, 8/280; Ibn Qutaybah, al-Ma‘arif, 171, 173] She was the full or half-sister of a group of famous female Companions, numbering nine or ten. [Al-Isabah, 4/231]

She accepted Islam before the Messenger of Allah (sa) settled at Dar al-Arqam in Makkah. [Tabaqat, 8/280]

Around the same time, her husband, Hazrat Ja‘far (ra), also accepted Islam. [Sirat Ibn Hisham, 1/136] After embracing Islam, she migrated with her husband to Abyssinia. There, their three sons—‘Abdullah, Muhammad, and ‘Awn—were born. [Ibid., 1/323, 2/359; Ansab al-Ashraf, 1/198; Siyar A‘lam al-Nubala’, 2/283; Jamharat Ansab al-‘Arab, 390]

After living in Abyssinia for several years, she reached Madinah directly from Abyssinia in the seventh year after Hijrah, at the time of the conquest of Khaybar. [Ansab al-Ashraf, 1/198; Sirat Ibn Hisham, 2/359, 269] Upon reaching Madinah, she went to the home of Umm al-Mu’minin Hazrat Hafsah (ra). Hazrat ‘Umar (ra) was there. He asked who the woman was. He was told, “Asma’ bint ‘Umays.” ‘Umar (ra) said, “Yes, that Abyssinian woman, that woman who crossed the sea!” Asma’ said, “Yes, that is me.” ‘Umar (ra) said, “Through migration, we surpassed you in rank.” Asma’ said, “Yes, you are right. You were with the Messenger of Allah (sa). He fed your hungry and taught your ignorant. But we remained helpless, far from our homeland, seeking the pleasure of Allah and His Messenger. With patience and steadfastness, we faced hardships and calamities, each more difficult than the last.” Asma’ said these words with some resentment. Meanwhile, the Messenger (sa) arrived. Asma’ told him everything. The Messenger (sa) said, “They made one migration, while you made two migrations. In this respect, your rank is greater.” [Fath al-Bari, 7/317; al-Maghazi, chapter on the expedition to Khaybar; Muslim, hadith no. 2503, Fada’il al-Sahabah; Kanz al-‘Ummal, 8/333]

It has been narrated from ‘Amir that Asma’ complained in these words: “O Messenger of Allah! These people claim that we are not emigrants.” The Messenger (sa) replied, “Those who say this are lying. You migrated twice: once to al-Najashi and once to me.” [Tabaqat, 8/281; al-Isabah, 4/231]

When this glad tidings spoken by the Messenger of Allah (sa) spread among the people, those who had migrated to Abyssinia were overjoyed. They would come to Asma’ to verify the truth of this good news. [Bukhari, 2/607–608; Tabaqat, 8/281]

The historic Battle of Mu’tah took place in the eighth year after Hijrah. Hazrat Asma’s (ra) husband, Ja‘far (ra), was one of the commanders in this battle. He was martyred in the battle. When the news reached the Messenger of Allah (sa), he hurried to Asma’s (ra) house and said, “Bring Ja‘far’s sons before me.” Asma’ bathed the boys, cleaned them, and brought them before the Messenger of Allah (sa). The Messenger of Allah’s (sa) eyes filled with tears. He embraced and kissed the boys. Asma’ asked, “Have you received any news about Ja‘far?” The Messenger (sa) replied, “Yes, he has been martyred.” As soon as she heard this, Asma’ cried out, and the house took on the appearance of a mourning gathering. The neighboring women gathered around her and told her that the Messenger (sa) forbade striking the chest. The Messenger (sa) then returned to his home and said, “Prepare food for Ja‘far’s sons, for their mother, Asma’, has been overcome by grief and sorrow.” [Musnad, 6/370; Ansab al-Ashraf, 1/380]

Then the Messenger (sa), grieved and sorrowful, went and sat in the mosque and announced the news of Hazrat Ja‘far’s (ra) martyrdom. At that moment, a man came to the Messenger of Allah (sa) and said that Ja‘far’s wife had begun mourning and was weeping. He told the man, “Go and tell them to stop doing that.” After a while, the man returned and said, “O Messenger of Allah, they are not stopping.” He sent him again with the same instruction, but that too had no effect. Then the Messenger (sa) said, “Fill her mouth with dust.” It is also reported in Sahih Bukhari that Hazrat ‘A’ishah (ra) said to the man, “By Allah, if you do not do this—fill her mouth with dust—the Messenger (sa) will not be relieved of his distress.” On the third day, the Messenger (sa) went to Asma’s house and forbade her from mourning. [Musnad, 6/369]

Second Marriage

Six months after the martyrdom of her husband, Hazrat Ja‘far (ra), Asma’ married Hazrat Abu Bakr during the month of Shawwal in the eighth year after Hijrah, around the time of the Battle of Hunayn. The Messenger of Allah (sa) himself solemnized the marriage. [Al-Isabah, 4/231] Two years after this marriage, in Dhu al-Qa‘dah of the tenth year after Hijrah, her son Muhammad ibn Abi Bakr was born to Abu Bakr (ra). At that time, Asma’ was traveling toward Makkah with the caravan for the Farewell Hajj of the Messenger of Allah (sa). Muhammad was born after they reached Dhu al-Hulayfah. She then became uncertain about performing Hajj. Her husband, Abu Bakr (ra), also wished to send her back to Madinah. Finally, the Messenger of Allah’s (sa) opinion was sought. The Messenger (sa) said, “Tell her to bathe and enter ihram for Hajj.” [Tabaqat, 8/282; Musnad, 6/369; Muslim, 3/185–186]

In the eighth year after Hijrah, Hazrat Asma’ (ra) was deeply grieved when her first husband, Ja‘far, passed away. But hoping to attain the pleasure of Allah and His Messenger, she transformed this grief and sorrow into patience and gratitude. In the thirteenth year after Hijrah, however, she was again overcome with grief at the death of her second husband, Hazrat Abu Bakr (ra). Through patience and endurance, she overcame this sorrow as well. At the time of his death, Abu Bakr (ra) instructed that his wife, Asma’, should perform his final bath. Asma’ gave him the bath. [Muwatta’, 1/223; Tabaqat, 8/283] After completing it, she addressed the Muhajirun present and said, “I am fasting, and the day is extremely cold. Must I also bathe?” They replied, “No.” [Muwatta’, 1/222–223; Siyar A‘lam al-Nubala’, 2/286]

At the time of Hazrat Abu Bakr’s (ra) death, Muhammad, the son born to Asma’, was about three years old. [Tabaqat, 8/284] Later, this Muhammad became one of the principal witnesses to—or protagonists in—the grave tragedy of the killing of the third caliph, Hazrat ‘Uthman (ra).

After the death of her second husband, Abu Bakr (ra), Hazrat Asma’ accepted Hazrat ‘Ali (ra) as her third husband. Her son, Muhammad ibn Abi Bakr, came with his mother to live in the household of his stepfather, ‘Ali (ra), and grew up under his affection and care. It should be noted that the reason many people later tried to place responsibility for the murder of Hazrat ‘Uthman (ra) upon Hazrat ‘Ali (ra) was the conduct of this stepson, Muhammad.

Readers may have noticed that Hazrat Asma’ had two sons named Muhammad: Muhammad ibn Ja‘far and Muhammad ibn Abi Bakr. One day, the two boys began boasting of their lineage and superiority over each other, saying, “I am more honorable than you. My father is more respected than your father.” Their dispute continued for quite some time. Hazrat ‘Ali (ra) said to their mother, Asma’, “You decide this dispute between them.” Asma’ said, “Among the young men of the Arabs, I have found no one better than Ja‘far, and among the elders, I have seen no one better than Abu Bakr.” ‘Ali (ra) said, “You have left me nothing to say. Had you said anything other than what you have said, I would have been displeased.” Asma’ then said, “As a good man, you are the third among the three.” [Ibid., 8/285; Siyar A‘lam al-Nubala’, 2/287]

Hazrat Asma’ bore a son, Yahya, to Hazrat ‘Ali (ra). However, Ibn Sa‘d narrated in his Tabaqat, through Muhammad ibn ‘Umar, that Asma’ bore two sons to ‘Ali (ra), Yahya and ‘Awn. The first report appears to be correct, because most experts in Sirah have accepted that view. The latter view was declared erroneous by ‘Allamah Ibn al-Athir. He wrote that it was an invention of Ibn al-Kalbi, who was a notorious liar. [Usud al-Ghabah, 5/395; Siyar al-Sahabiyyat, 144; al-Isti‘ab, 2/745] Thus, the total number of children Hazrat Asma’ had by her three husbands was five: Muhammad, ‘Abdullah, and ‘Awn by Ja‘far; Muhammad by Abu Bakr (ra); and Yahya by ‘Ali (ra). [Ansab al-Ashraf, 1/447] All five were sons.

It has already been indicated that Muhammad ibn Abi Bakr became involved in the rebellion and disorder during the caliphate of Caliph ‘Uthman. As a result, he was killed in Egypt in 38 AH. His body was stuffed into a donkey’s skin and burned, and revenge was taken upon him with extreme cruelty. Naturally, his mother Asma’ was deeply grieved by such a tragic end for her son. But she did not collapse; she remained patient. After hearing this heartbreaking news, she spread out her prayer mat and stood in prayer. [Al-Isabah, 4/231; Sahabiyyat, 173]

While in Abyssinia, Hazrat Asma’ (ra) acquired knowledge of simple folk remedies practiced there. When the Messenger of Allah (sa) was on his final sickbed, at the end of his worldly life, Umm Salamah and Asma’ (ra) jointly diagnosed his illness as “dhat al-janb” and began attempting to administer medicine to him. The Messenger (sa) refused to take any medicine. At that very moment, he became slightly unconscious. The two women regarded this as an opportunity. They slightly opened the Messenger of Allah’s (sa) mouth and poured in the medicine. When his unconsciousness passed after some time, he felt somewhat relieved and said, “Asma’ must have administered this medicine.” [Bukhari, 2/851; Ansab al-Ashraf, 1/545]

Sixty hadiths have been narrated from Hazrat Asma’ (ra). Among the most notable people who heard and narrated hadiths from her were ‘Abdullah ibn Ja‘far, Ibn ‘Abbas, Qasim ibn Muhammad, ‘Abdullah ibn Shaddad ibn al-Had, ‘Urwah, Sa‘id ibn al-Musayyib, Umm ‘Awn bint Muhammad ibn Ja‘far, Fatimah bint ‘Ali, and Abu Yazid al-Madani. [Al-Durr al-Manthur, 35; Siyar A‘lam al-Nubala’, 2/278] She acquired knowledge directly from the Messenger of Allah (sa) on various matters. The Messenger (sa) taught her a supplication to recite in times of hardship and calamity. Asma’ used to recite it. [Musnad, 6/369; Kanz al-‘Ummal, 1/299]

She was well versed in interpreting dreams. For this reason, ‘Umar (ra) would usually ask her to interpret his dreams. [Kanz al-‘Ummal, 3/153; al-Isabah, 4/231; Hayat al-Sahabah, 3/450]

Hazrat Asma’s (ra) third husband, ‘Ali (ra), was martyred in 40 AH. Hazrat Asma’ herself passed away a short while later. [Tahdhib al-Tahdhib, 12/399; Shadharat al-Dhahab, 1/15, 48]

One day, seeing the three sons of Asma’s first husband, Ja‘far, extremely thin and weak, the Messenger (sa) asked, “Why are they in this condition?” Asma’ replied, “They are severely affected by the evil eye.” The Messenger (sa) said, “Why do you not recite a ruqyah for them?” Hazrat Asma’ knew a supplication for this purpose. She recited it to the Messenger (sa). After hearing it, the Messenger (sa) said, “Yes, that is correct.” [Muslim, 2/223]

During the lifetime of the Messenger of Allah (sa), Hazrat Asma’ (ra) was closely involved with his family. Some reports indicate that she took an active role at the time of Hazrat Fatimah’s (ra) marriage. On behalf of the bride’s family, she went to the home of the bridegroom, ‘Ali (ra). [Hayat al-Sahabah, 2/667–668]

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(a) Usud al-Ghabah fi Ma‘rifat al-Sahabah, (Beirut: Dar Ihya’ al-Turath al-‘Arabi)

(b) Tajrid Asma’ al-Sahabah, (Hyderabad: Dairat al-Ma‘arif, 1st edition, 1315 AH) 16. Al-Baladhuri:

(a) Ansab al-Ashraf, (Egypt: Dar al-Ma‘arif)

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18. Ibn Hisham: Al-Sirah al-Nabawiyyah, (Beirut:)

19. Yusuf al-Kandahlawi: Hayat al-Sahabah, (Damascus: Dar al-Qalam, 2nd edition, 1983)

20. Sa‘id al-Ansari, Mawlana: Siyar Ansab, (India: 1948)

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26. Dr. ‘Abd al-Rahman al-Basha: Suwar min Hayat al-Sahabah, (Saudi Arabia, 1st edition)

27. Dr. Shawqi Daif: Tarikh al-Adab al-‘Arabi, (Cairo: Dar al-Ma‘arif, 7th edition)

28. Dr. ‘Umar Farrukh: Tarikh al-Adab al-‘Arabi, (Beirut: Dar al-‘Ilm lil-Malayin, 1985)

29. Jurji Zaydan: Tarikh al-Adab wa al-Lughah al-‘Arabiyyah, (Beirut: Dar al-Maktabah al-Hayat, 3rd edition/1978)

30. ‘Ala’ al-Din ‘Ali al-Muttaqi: Kanz al-‘Ummal, (Beirut: Mu’assasat al-Risalah, 5th edition, 2985)

31. Ahmad ‘Abd al-Rahman al-Banna: Bulugh al-Amani min Asrar al-Fath al-Rabbani (Sharh al-Musnad), (Cairo: Dar al-Shihab)

32. Dr. Mustafa al-Siba‘i: Al-Sunnah wa Makanatuha fi al-Tashri‘ al-Islami, (Beirut: Al-Maktab al-Islami, 2nd edition, 1976)

33. Haji Khalifah: Kashf al-Zunun ‘an Asami al-Kutub wa al-Funun, (Beirut: Dar al-Fikr, 1990)

34. Muhammad al-Khudari Bek: Tarikh al-Umam al-Islamiyyah, (Egypt: Al-Maktabah al-Tijariyyah al-Kubra, 1969)

35. Muhyi al-Din ibn Sharaf al-Nawawi: Tahdhib al-Asma’ wa al-Lughat, (Egypt: Al-Tiba‘ah al-Mughiriyyah)

36. Encyclopaedia of Islam (Lahore)

37. Ibn ‘Abd Rabbih: Al-‘Iqd al-Farid, (Cairo: Lajnat al-Ta’lif wa al-Tarjamah, 3rd edition/1969)

38. Ibn Manzur: Lisan al-‘Arab, (Cairo: Dar al-Ma‘arif)

39. ‘Umar Rida Kahhalah: A‘lam al-Nisa’, (Beirut: Mu’assasat al-Risalah, 5th edition, 1984)

40. Mahmud Mahdi al-Istanbuli and Mustafa al-Shilbi: Nisa’ Hawla al-Rasul (peace be upon him), (Jeddah: Maktabah al-Sawadi, 9th edition, 2001)

41. Ahmad Khalil Jum‘ah: Nisa’ min ‘Asr al-Nubuwwah, (Makkah: Dar Tayyibah al-Khadra, 2nd edition, 2000)

42. Sa‘id Ansari: Siyar al-Sahabiyyat, (Azgarh, 1341)

43. Sayyid Sulayman Nadwi: Sirat ‘A’ishah, (may Allah be pleased with her), (Karachi: Urdu Academy Sindh)

44. Dr. ‘Abd al-Karim Zaydan: Al-Mufassal fi Ahkam al-Mar’ah wa al-Bayt fi al-Shari‘ah al-Islamiyyah, (Beirut: Mu’assasat al-Risalah, 3rd edition, 1997)

45. Al-Baqillani: I‘jaz al-Qur’an, (Beirut: Mu’assasat al-Kutub al-Thaqafiyyah, 1st edition, 1991)

46. Al-Suyuti: Al-Durr al-Manthur, (Beirut: Dar al-Ma‘rifah)

47. ‘Abd al-Qadir al-Baghdadi: Khizanat al-Adab, (Beirut: Dar Sadir)

48. Muhammad ‘Ali al-Shawkani: Durr al-Sahabi fi Manaqib al-Qarabah wa al-Sahabah, (Damascus: Dar al-Fikr, 1st edition, 1984)

49. ‘Ali ibn Burhan al-Din al-Halabi: Al-Sirah al-Halabiyyah, (Egypt: 1st edition, 1964)

50. Al-Bayhaqi: Dala’il al-Nubuwwah, (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1st edition, 1985)

51. Ahmad Khalil Jum‘ah: Nisa’ Mubashsharat bil-Jannah, (Beirut: Dar Ibn Kathir, 4th edition, 2001)

52. Muhibb al-Din al-Tabari: Al-Riyad al-Nadirah fi Manaqib al-‘Asharah, (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1st edition, 1984)

53. Ahmad Zayni Dahlan: Al-Sirah al-Nabawiyyah, (Beirut: Ahliyah lil-Nashr wa al-Tawzi‘, 1983)

54. Abu Nu‘aym al-Isfahani: Hilyat al-Awliya’, (Beirut: Dar al-Kitab al-‘Arabi, 2nd edition, 1967)

55. Khalil Jum‘ah: Banat al-Sahabah, (Beirut: Al-Yamamah, 1st edition, 1999)

56. Al-Samhudi: Wafa’ al-Wafa’, (Beirut: Dar Ihya’ al-Turath al-‘Arabi, 4th edition, 1984)

57. Ibn ‘Asakir: Tarikh Dimashq, (Damascus: Dar al-Fikr)

58. Al-Haythami: Majma‘ al-Zawa’id wa Manba‘ al-Fawa’id, (Beirut: Mu’assasat al-Ma‘arif, 19856)

59. Mus‘ab al-Zubayri: Nasab Quraysh, (Egypt: Dar al-Ma‘arif, 3rd edition)

60. Ibn Qayyim: Zad al-Ma‘ad, (Beirut: Mu’assasat al-Risalah, 2nd edition, 1982)

61. Ibn Qayyim: Zad al-Ma‘ad, (Beirut: Mu’assasat al-Risalah, 2nd edition, 1982)

61. Al-Waqidi: Al-Maghazi, (Beirut: ‘Alam al-Kutub)

62. Ibn Sayyid al-Nas: ‘Uyun al-Athar fi Funun al-Maghazi wa al-Siyar, (Mu’assasat ‘Izz al-Din)

63. Ibn Qutaybah: ‘Uyun al-Akhbar, (Dar al-Kutub, 1963)

64. Ibn Qutaybah: Al-Ma‘arif, (Egypt: Dar al-Ma‘arif, 4th edition, 1977)

65. Mansur ‘Ali Nasif: Al-Jami‘ lil-Usul, (Egypt: Matba‘at al-Babi al-Halabi, 4th edition)

66. Al-Tabari: Tarikh al-Umam wa al-Muluk, (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2nd edition, 1988)

67. ‘Abd al-Badi‘ Sakkar: Sha‘irat al-‘Arab, (Al-Maktab al-Islami, 1st edition, 1967)

68. Ahmad Khalil Jum‘ah: Nisa’ min al-Tarikh, (Damascus: Dar al-Yamamah, 1st edition, 1997)

70. Dr. ‘A’ishah ‘Abd al-Rahman: Tarajim Sayyidat Bayt al-Nubuwwah, (Cairo: Dar al-Dayyan lil-Turath, 1st edition, 1988)

71. Ibn Durayd: Al-Ishtiqaq, (Cairo, 1958)

72. Ibn Qudamah al-Maqdisi: Al-Istibsar fi Nasab al-Sahabah min al-Ansar, (Beirut: Dar al-Fiqh)

73. Imam al-Bukhari: Al-Adab al-Mufrad, (Dhaka: Ahsan Publication, 2001)

74. ‘Abd al-Ra’uf Danapuri: Asah al-Sirah, (Karachi)

75. Dr. ‘Abd al-Ma‘bud: The Life Stories of the Companions of the Messenger, Volumes 1–5, (Dhaka: Bangladesh Islamic Center)

76. Dr. Muhammad ‘Abd al-Ma‘bud: The Poetic Talent of the Companions of the Messenger, (Dhaka: Ahsan Publication, 1st edition, 2003)

77. Various Hadith works