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She is the mother of Jafar al Sadiq, and the wife of Muhammad al Baqir ibn ‘Ali Zayn al ‘Abidin, her agnomen was Umm Farwah. Her ancestry leads up to Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anhu, which is why Imam Jafar al Sadiq would say his famous statement, “Abu Bakr fathered me twice.” This was because the mother of Fatimah Umm Farwah bint Qasim ibn Muhammad ibn Abi Bakr al Siddiq is Asma’ bint ‘Abdur Rahman ibn Abi Bakr al Siddiq, in this way does her paternal and maternal ancestry link up to Abu Bakr al Siddiq radiya Llahu ‘anhu.
I say: Furthermore, the mother of Qasim is the sister of Shaharbanu who was the mother of ‘Ali Zayn al ‘Abidin. This makes the two of them maternal first cousins. The mother of Muhammad ibn Abi Bakr is Asma’ bint ‘Umays al Khath’amiyyah, wife of Jafar ibn Abi Talib first, thereafter married by Abu Bakr al Siddiq, and after his demise married by ‘Ali ibn Abi Talib. She bore children for all three of her husbands. Jus ponder over the closeness and interfamilial relationships between these Sahabah.
The statement “Abu Bakr fathered me twice” has been reported in a multitude of sources of both the Ahlus Sunnah and Shia.
She was praised by her son Jafar al Sadiq, “My mother was of those who believed, feared Allah, and did good deeds. And verily Allah loves those who do good.”
Jafar al Sadiq named one of his daughters Umm Farwah, who was born from his wife Fatimah bint Hussain al Asghar ibn ‘Ali Zayn al ‘Abidin. Some have said her mother was actually Bint Hussain al Athram ibn Hassan.
She is the paternal aunt of Fatimah bint Hussain rahimaha Llah and is called Fatimah al Sughra. Her mother was an Umm Walad. She had a long life and passed away in 115 A.H in Madinah. Her age at the time was 86.
She has narrated Hadith. She narrated from her father ‘Ali ibn Abi Talib radiya Llahu ‘anhu—some have said that she did not hear Hadith from him—as well as from Muhammad ibn Hanafiyyah, and Asma’ bint ‘Umays. A number of Tabi’in narrate from her.
She married Abu Sa’id ibn ‘Aqil ibn Abi Talib and gave birth to Hamidah. She then married Sa’id ibn al Aswad ibn Abi al Bakhtari and bore him Barrah and Khalidah. Mundhir ibn ‘Ubaidah ibn Zubair ibn al ‘Awwam then married and she bore him ‘Uthman and Kindah.
Al Nasa’i reported her narrations, as did Ahmed in Fada’il al Sahabah, and Ibn Majah in Tafsir. She is Thiqah, as Ibn Hajar has declared. She was amongst the women of the Ahlul Bayt who were taken to Syria after the massacre at Karbala’.
Allah subhanahu wa ta ‘ala having blessed her with long life, her demise in the year 115 A.H, she witnessed the eras of her father’s, ‘Ali radiya Llahu ‘anhu, grandchildren: Sukaynah bint Hussain (d. 117 A.H), Fatimah bint Hussain (d. 117 A.H or 110 A.H), Hassan ibn ‘Ali (d. 49 A.H), Hussain ibn ‘Ali (d. 61 A.H), ‘Ali Zayn al ‘Abidin ibn Hussain (d. 94 or 95 A.H), Muhammad al Baqir ibn ‘Ali Zayn al ‘Abidin (d. 114 A.H), Jafar al Sadiq ibn Muhammad al Baqir (b. 83 A.H – d. 148 A.H). From the children of Hassan radiya Llahu ‘anhu: Hassan al Muthanna ibn Hassan ibn ‘Ali (d. 97 A.H), his children: ‘Abdullah al Mahd, Ibrahim al Ghamr, Hassan al Muthallath, Jafar, Dawood (d. 145 A.H), they were all born before the year 97 A.H.
Similarly, she witnessed the eras of Zaid ibn ‘Ali Zayn al ‘Abidin (d. 122 A.H), his son: Yahya ibn Zaid. It is not farfetched to believe that she also witnessed the eras of ‘Abdullah al Mahd’s children: Muhammad al Nafs al Zakiyyah and Ibrahim (d. 145 A.H).
A devoted worshipper and ascetic, noble in rank. She was wed to ‘Ali Zayn al ‘Abidin ibn Hussain al Shahid who was her first cousin. She bore him Muhammad al Baqir. It has been said that she was present at Karbala’ with ‘Ali Zayn al ‘Abidin and her brother, Qasim ibn Hassan. What is strange is that Kahalah did not mention her biography in A’lam al Nisa’ when discussing the biographies of those named Fatimah. Perhaps there was an oversight on his part.
A devoted worshipper and ascetic, noble in rank. Very little is mentioned about her in the books of history and biographies; and I did not find details of her life in many of the books I referred to except a narration I found in Tahdhib al Tahdhib, “Al Hakim reported in al Manaqib: I heard Abu Nasr Ahmed ibn Hussain saying I heard —Abu Bakr Muhammad ibn Ishaq ibn Khuzaimah saying—Yunus ibn ‘Abdul A’la would say that the mother of al Shafi’i was Fatimah bint ‘Abdullah ibn Hassan ibn Hassan ibn ‘Ali ibn Abi Talib.
‘Ali Zayn al ‘Abidin named one of his daughters Fatimah, who has narrated Hadith. Mention of her passed in the Musalsal narrations from the book of Abu Musa al Madini. She is a Tabi’iyyah.
Imam Jafar al Sadiq had a daughter who he named Fatimah.
Imam Musa al Kazim had two daughters named Fatimah. Musa al Kazim, as recorded by Ibn ‘Inabah, had sixty children, 37 daughters and 33 sons. Amongst the names of his daughters which have been recorded is Fatimah al Kubra and Fatimah.
Amongst the genealogists who mentioned this is the author of Al Majdi fi Ansab al Talibiyin, Abu al Hassan al ‘Umari—from the scholars of the fifth century—who said, “The names of his daughters: Umm ‘Abdullah, Qusaymah, Lubabah, Umm Jafar, Umamah, Kulthum, Barihah, Umm al Qasim, Mahmudah, Aminah al Kubra, ‘Ulayyah, Zainab, Ruqayyah, Hassanah, Aisha, Umm Salamah, Asma’, Umm Farwah, Aminah, Umm Abiha, Halimah, Ramlah, Maimunah, Aminah al Sughra, Asma’ al Kubra, Asma’, Zainab, Zainab al Kubra, Fatimah al Kubra, Fatimah, Umm Kulthum al Kubra, Umm Kulthum al Wusta, Umm Kulthum al Sughra. Al Ashnani added: Atfah, ‘Abbasah, Khadijah al Kubra, and Khadijah.
Al Tustari mentioned in Qamus al Rijal, and mentioned two narrations concerning the reward of visiting her grave. Her mother was an Umm Walad. It is said that her name was Sakan al Nawbiyyah, while others said it was Najmah. Her agnomen was Umm al Banin. She is the true sister of Imam ‘Ali al Rida.
We urge the reader to take not of the names Musa al Kazim gave to his children, naming them after the Ummahat al Mu’minin. This is an excellent example of the amicable and loving relationship that existed between the Ahlul Bayt and Sahabah radiya Llahu ‘anhum.
Mention of her has passed under the al Musalsal ahadith which were discussed. Al Tustari mentioned her in his Qamus.
She married Jafar al Sadiq rahimahu Llah and bore him Ismail al A’raj, ‘Abdullah, and Umm Farwah. Her mother was Umm Habib bint ‘Amr ibn ‘Ali ibn Abi Talib. The mother of Umm Habib was Umm ‘Abdullah bint ‘Aqil ibn Abi Talib.
She is the sister of ‘Abbas ibn ‘Ubaidullah. Abu Dawood reported her narrations in his al Marasil from ‘Ubaidullah ibn Muaz—form ‘Abdullah ibn ‘Awf: I went to a shoemaker in Madinah and ordered him to make a toe strap on the front. He said, “Should I not make the strap like the sandal of the Prophet salla Llahu ‘alayhi wa sallam?” I asked, “Where did you see this?” He answered, “With Fatimah bint ‘Ubaidullah ibn ‘Abbas.” I said, “Make it like that.” So he made the strap for both on the right.
She was a stern person. She was with her father in Humaymah. She is the eldest of her sisters, the most virtuous, and protective over them.
She was amongst the eloquent and articulate of her age. She was in the presence of Sulaiman ibn Hisham ibn ‘Abdul Malik who said to her, “You are a barren camel.” She said, “No, by Allah, [I am not] but my graciousness prevents me from tarnishing myself with your faults.”
It is said that she was called ‘Ayna’ on account of the beauty of her eyes. She is from the pious worshippers and virtuous.
I assume that she is the daughter if Muhammad al Nafs al Zakiyyah ibn ‘Abdullah al Mahd ibn Hassan al Muthanna. She was a great orator and jurist. She married her cousin Hassan ibn Ibrahim ibn ‘Abdullah ibn Hassan.
A Tabi’iyyah. She was the wife of ‘Abdullah ibn Abi Bakr al Siddiq. She was in the care of Sayyidah Aisha radiya Llahu ‘anha. She has narrated a Hadith about ‘Umrah.
She is the sister of ‘Abdul Malik ibn Marwan, a Tabi’iyyah. The Banu Umayyah would help her alight at the doors of the palace. She entered upon ‘Umar ibn ‘Abdul ‘Aziz while she was mounted upon her camel, and he honoured her.
She was one of the most honourable Fatimahs of her age. She is the daughter of a Khalifah, sister to four Khalifas, and she was married to a Khalifah, namely ‘Umar ibn ‘Abdul Aziz. She narrated Hadith from her husband. After the demise of ‘Umar ibn ‘Abdul Aziz she married Dawood ibn Sulaiman ibn Marwan.
Her mother was an Umm Walad. She was married by Hisham ibn ‘Urwah ibn Zubair ibn al ‘Awwam, and bore him ‘Urwah and Muhammad. She has narrated from her grandmother, Asma’ bint Abi Bakr, Umm Salamah, ‘Umrah bint ‘Abdur Rahman. Those who narrated from her include her husband, Hisham ibn ‘Urwah, Muhammad ibn Ishaq ibn Yasar. She resided in Madinah and is Thiqah. Her narrations are reported in the six books: Sahih al Bukhari, Sahih Muslim, Sunan Abi Dawood, Sunan al Tirmidhi, Sunan al Nasa’i, Sunan Ibn Majah. She was born in approximately 48 A.H. Hisham ibn ‘Urwah would say, “She was elder than me by three years.”
She is the daughter of the famous Sahabi Usamah ibn Zaid radiya Llahu ‘anhu. She lived until the era of ‘Umar ibn ‘Abdul Aziz, who honoured her and showered her with gifts when she came to see him.
An eloquent poetess. She was the wife of ‘Ali ibn Abi Talib radiya Llahu ‘anhu and bore him ‘Abbas, ‘Abdullah, Jafar, ‘Uthman; all of whom were martyred alongside their brother in Karbala’.
NEXT⇒ Appendix 3 – Fatimahs who lived during the period before Islam
 The most important of these sources is Kashf al Ghummah fi Ma’rifat al A’immah of Abu al Hassan ‘Ali ibn ‘Isa al Irbili, 2/347; ‘Umdat al Talib fi Nasab ‘Al Abi Talib, pg. 345. The exact text is, “His progeny continued through Abu ‘Abdullah Jafar al Sadiq only, whose mother was Umm Farwah bint Qasim al Faqih ibn Muhammad ibn Abi Bakr. Her mother was Asma’ bint ‘Abdur Rahman ibn Abi Bakr. This is why al Sadiq would say, “Abu Bakr fathered me twice.” And he would be said to have a most noble ancestry. Al Asili fi Ansab al Talibiyin, pg. 149.
 Al Kafi, 1/545.
 Risalat fi Tawarikh al Nabi wa al Al, pg. 84, printed as appendix to Qamus al Rijal, vol. 12.
 Al Nasa’i, 3/169, # 4877, reported with his chain of narration from Fatimah bint ‘Ali—from ‘Ali radiya Llahu ‘anhu: Whoever frees a slave, Allah will free for each limb of the slave a limb of his from the Fire.” He also reported a Hadith of hers from Asma’ bint ‘Umays that the Prophet salla Llahu ‘alayhi wa sallam said to ‘Ali, “You are to me as Harun was to Musa, except there is no prophet after me.” 5/44, #8143.
 Fada’il al Sahabah, 2/598,642, # 1020, 1091, Musnad Ahmed, 6/438, # 27507; al Mujam al Kabir, # 186, 386, 391; al Mujam al Awsat, # 3737; Musannaf ibn Abi Shaybah, # 7243, 12634, 24226.
 Refer to her detailed biography in Tahdhib al Kamal, 11/754, # 8537.
 Tahdhib al Tahdhib, 9/26, biography of Imam al Shafi’i, # 39. It appears that Imam al Shafi’i was Muttalibi from his paternal ancestry and Hassani from his maternal ancestry. His paternal ancestry is as follows: Muhammad ibn Idris ibn ‘Uthman ibn Shafi’ ibn al Sa’ib ibn ‘Ubaid ibn ‘Abd Yazid ibn Hashim ibn Muttalib ibn ‘Abd Manaf. Shafi’, Sa’ib, and ‘Ubaid—the great grandfathers of Imam al Shafi’i—there is consensus upon them that they were Sahabah. As for ‘Abd Yazid, there is difference of opinion whether he was a Sahabi or not, based upon those who agree that he was a Sahabi; it would mean that four generations of his ancestors were Companions of the Prophet salla Llahu ‘alayhi wa sallam, a trait shared only by Muhammad ibn ‘Abdur Rahman ibn Abi Bakr al Siddiq ibn Abi Quhafah.
 I could find her biography in any of the books of history or biographies. I did find al Tustari, however, mentioning her in Qamus al Rijal, 12/335.
 It is extremely unfortunate that I could not trace a detailed biography for her. Al Tusturi mentioned her in Qamus al Rijal, 12/335, as well as al Irbili in Kashf al Ghummah, 2/347: “… and Fatimah was married by Muhammad ibn Ibrahim ibn Muhammad ibn ‘Ali ibn ‘Abdullah ibn ‘Abbas, and she passed away while in his wedlock.”
 ‘Umdat al Talib, pg. 347.
 Qamus al Rijal, 12/337; Kitab al Irshad, pg. 302.
 Qamus al Rijal, 12/334
 Kashf al Ghummah, 2/347.
 In Tahdhib al Kamal it appears as ‘Umar and not ‘Amr.
 Nasab Quraysh, pg. 51.