The Biography of Sayyidah Umm Kulthum

The biography of Sayyidah Ruqayyah bint Rasulillah
August 27, 2015
Removing Doubts Regarding Sayyidah Umm Kulthum
August 27, 2015

BACK Return to Table of contents

 

The Biography of Sayyidah Umm Kulthum

 

Blessed Name

This is the third daughter of Rasulullah salla Llahu ‘alayhi wa sallam. Her mother is Sayyidah Khadijah radiya Llahu ‘anha. Her name is Umm Kulthum and she is known with this agnomen. No other name is known of her. Many ‘ulama’ have clearly mentioned this. Peruse the following:

و هى ممن عرف بكنيته و لم يعرف لها اسم

She is among those who are known by an agnomen. Her name is not known.[1]

 

Blessed Birth

The majority of scholars are of the opinion that Sayyidah Umm Kulthum radiya Llahu ‘anha is elder than her sister Sayyidah Fatimah radiya Llahu ‘anha and younger than her sister Sayyidah Ruqayyah radiya Llahu ‘anha while others are of the opinion that she is elder than Sayyidah Ruqayyah radiya Llahu ‘anha. However, this is an odd view. The first view is more famous and reliable.[2]

 

Her Islam and Pledge of Allegiance

It has been reported previously in the biographies of the sisters of Sayyidah Umm Kulthum radiya Llahu ‘anha that they grew up in the care and with the nurturing and upbringing of Rasulullah salla Llahu ‘alayhi wa sallam and Sayyidah Khadijah radiya Llahu ‘anha. When Rasulullah salla Llahu ‘alayhi wa sallam announced his nubuwwah, all these sisters accepted Islam with their mother and pledged allegiance at their father’s hands with the other women. She remained in Makkah Mukarramah until hijrah.

فلم تزل بمكة مع رسول الله صلى الله عليه و سلم و اسلمت حين اسلمت امها و بايعت رسول الله صلى الله عليه و سلم مع اخواتها حين بايعه النساء

She remained in Makkah with Rasulullah salla Llahu ‘alayhi wa sallam and accepted Islam when her mother accepted. She pledged allegiance to Rasulullah salla Llahu ‘alayhi wa sallam with her sisters when the women pledged allegiance.[3]

 

Sayyidah Umm Kulthum’s First Marriage and Divorce

Prior to nubuwwah, according to the custom prevalent in those days, Rasulullah salla Llahu ‘alayhi wa sallam married his daughter Sayyidah Umm Kulthum radiya Llahu ‘anha to ‘Utaybah — the son of his uncle, Abu Lahab — while Sayyidah Ruqayyah radiya Llahu ‘anha was married to ‘Utbah. After the advent of Islam, when Rasulullah salla Llahu ‘alayhi wa sallam proclaimed his nubuwwah and the Qur’an began to be revealed which condemned shirk and announced the evil fate of the mushrikin, Abu Lahab was in the forefront of the enemies against Islam. In condemnation of Abu Lahab, Allah Ta’ala revealed an entire surah, i.e. Surah Lahab. In this concise surah, the wickedness of Abu Lahab and his wife, Umm Jamil, was asserted. Both husband and wife — Abu Lahab and Umm Jamil — coerced their son, ‘Utaybah, to divorce the daughter of Rasulullah salla Llahu ‘alayhi wa sallam, Sayyidah Umm Kulthum radiya Llahu ‘anha.

قالت ام جميل لابنيها ان رقية و ام كلثوم قد صبتا فطلقاهما ففعلا فطلقاهما قبل الدخول بهما

Umm Jamil said to her sons: “Indeed Ruqayyah and Umm Kulthum have renounced their faith. Thus, divorce them. The sons complied and divorced them before consummation.[4]

 

It was the divine plan of Allah that these pure girls be protected from going to the house of those filthy mushrikin. As mentioned earlier in the biography of Sayyidah Ruqayyah radiya Llahu ‘anha, these girls were divorced for no reason. They did not commit any crime. The sons of Abu Lahab did this to hurt Rasulullah salla Llahu ‘alayhi wa sallam and out of hatred for Islam. These chaste girls bore this hardship with much perseverance for the sake of Islam. They are deserving of the greatest reward for these sacrifices. They remained at the service of their father with steadfastness and patience. They have a lofty rank in the Sight of Allah. May Allah Ta’ala be pleased with her, her sisters and their mother!

 

Emigrating to Madinah Tayyibah

With the permission of Rasulullah salla Llahu ‘alayhi wa sallam, she emigrated from Makkah Mukarramah to Madinah Munawwarah. In the journey of hijrah, Sayyidina Abu Bakr radiya Llahu ‘anhu was the companion of Rasulullah salla Llahu ‘alayhi wa sallam. In the initial days of Madinah, Rasulullah salla Llahu ‘alayhi wa sallam lived at the place of Sayyidina Abu Ayub al Ansari radiya Llahu ‘anhu. Meanwhile, the family of both Rasulullah salla Llahu ‘alayhi wa sallam and Sayyidina Abu Bakr radiya Llahu ‘anhu were still in Makkah. After some time, Rasulullah salla Llahu ‘alayhi wa sallam had the desire to call the rest of his family to Madinah. Rasulullah salla Llahu ‘alayhi wa sallam thus prepared Sayyidina Abu Rafi’ and Sayyidina Zaid ibn Harithah radiya Llahu ‘anhuma for this and despatched them to Makkah. He also gave them extra conveyances and some silver coins for the journey expenses. Some ‘ulama’ have clarified that Rasulullah salla Llahu ‘alayhi wa sallam sent two camels for conveyance and five hundred silver coins for expenses. The silver coins were gifted to Rasulullah salla Llahu ‘alayhi wa sallam by Sayyidina Abu Bakr radiya Llahu ‘anhu. Rasulullah salla Llahu ‘alayhi wa sallam gave instructions to Sayyidina Abu Rafi’ and Sayyidina Zaid ibn Harithah radiya Llahu ‘anhuma to bring his family from Makkah. Meanwhile, Sayyidina Abu Bakr radiya Llahu ‘anhu sent Sayyidina ‘Abdullah ibn Urayqit al Di’ali with two camels. He also wrote to his son, ‘Abdullah ibn Abi Bakr radiya Llahu ‘anhuma, that he should send his family with them i.e. both families should emigrate together to Madinah Mukarramah.

Sayyidina Abu Rafi’ and Sayyidina Zaid ibn Harithah radiya Llahu ‘anhuma reached Makkah and prepared to emigrate with the family of Rasulullah salla Llahu ‘alayhi wa sallam viz. Umm al Mu’minin Sayyidah Sowdah bint Zama’ah, Sayyidah Umm Kulthum and Sayyidah Fatimah radiya Llahu ‘anhunna to Madinah. Sayyidina Zaid ibn Harithah brought his wife, Sayyidah Umm Ayman, and his son, Usamah ibn Zaid radiya Llahu ‘anhum, who would live with the family of Rasulullah salla Llahu ‘alayhi wa sallam. ‘Abdullah ibn Abi Bakr undertook the journey of hijrah with the wife of Sayyidina Abu Bakr, Sayyidah Umm Ruman and his daughters, Sayyidah Aisha and Sayyidah Asma’ radiya Llahu ‘anhum. They joined with the family of Rasulullah salla Llahu ‘alayhi wa sallam and reached Madinah. At that time, Rasulullah salla Llahu ‘alayhi wa sallam was busy with the construction of Masjid Nabawi and his houses attached to the Masjid. Rasulullah salla Llahu ‘alayhi wa sallam kept his family at the residence of Harithah ibn No’man radiya Llahu ‘anhu. Rasulullah salla Llahu ‘alayhi wa sallam build that room for Aisha radiya Llahu ‘anha which is his resting place today. Rasulullah salla Llahu ‘alayhi wa sallam made a door of that room towards Masjid Nabawi through which Rasulullah salla Llahu ‘alayhi wa sallam would come out for salah.

Sayyidah Zainab radiya Llahu ‘anha was stopped by her husband Sayyidina Abu al ‘As ibn Rabi’ radiya Llahu ‘anhu. She emigrated later on. Sayyidah Ruqayyah radiya Llahu ‘anha emigrated with her spouse, Sayyidina ‘Uthman radiya Llahu ‘anhu, as mentioned before.[5]

It is mentioned in some narrations that when Sayyidina Zaid ibn Harithah and his companion reached Makkah, they met Sayyidina Talhah ibn ‘Ubaidullah. When they asked his condition they found out that he is also prepared for hijrah. Hence, all of them with Sayyidina Talhah ibn ‘Ubaidullah undertook the journey of hijrah.[6]

We learn from the above incident:

  • Just as Sayyidina Abu Bakr radiya Llahu ‘anhu accompanied Rasulullah salla Llahu ‘alayhi wa sallam in hijrah, the family of Sayyidina Abu Bakr radiya Llahu ‘anhu accompanied the family of Rasulullah salla Llahu ‘alayhi wa sallam viz. Umm al Mu’minin Sayyidah Sowdah bint Zama’ah, Sayyidah Umm Kulthum and Sayyidah Fatimah radiya Llahu ‘anhunna. This shows the inseparable strong connection between these families and depicts complete attachment and unity in times of prosperity and adversity.
  • The expenses of the hijrah of the family of Rasulullah salla Llahu ‘alayhi wa sallam were paid for by Sayyidina Abu Bakr radiya Llahu ‘anhu who earned the rewards of both worlds.
  • Sayyidah Umm Kulthum and Sayyidah Fatimah radiya Llahu ‘anhunna made hijrah together. They emigrated before their elder sisters Sayyidah Zainab and Sayyidah Ruqayyah radiya Llahu ‘anhuma. The virtues expounded in the Qur’an and narrated in Islam regarding the Muhajirin are established for these daughters who are equal recipients of the rewards of hijrah.
 

The Marriage of Sayyidah Umm Kulthum

Firstly, an introductory narration will be quoted which will be followed by other narrations.

1. Once, Rasulullah salla Llahu ‘alayhi wa sallam mentioned concerning the marriages of his daughters:

ما انا ازوج بناتى و لكن الله تعالى يزوجهن

I do not give my daughters in marriage to anyone out of my own fancy, rather the decision of their marriage is directly from Allah Ta’ala.[7]

By this narration, it is clear as daylight that the marriage of Sayyidah Umm Kulthum radiya Llahu ‘anha to Sayyidina ‘Uthman radiya Llahu ‘anhu was in conformity with the instruction of Allah just as the marriage of the other daughters viz. Sayyidah Zainab, Sayyidah Ruqayyah and Sayyidah Fatimah radiya Llahu ‘anhunna. This is a specialty for the daughters of Rasulullah salla Llahu ‘alayhi wa sallam that their marriages are contracted by the command of Allah and no other woman is married [by their husbands] as long as they are married. Consequently, some ‘ulama’ have reproduced this matter with reference to Ibn Hajar rahimahu Llah:

قال ابن حجر لا يبعد ان يكون من خصائصه صلى الله عليه و سلم منع التزويج على بناته

Ibn Hajar rahimahu Llah says: “It is not far-fetched that Rasulullah salla Llahu ‘alayhi wa sallam has the speciality to prevent another marriage in the presence of his daughters.”[8]

 

2. First Sayyidah Ruqayyah bint Rasulillah radiya Llahu ‘anha was married to Sayyidina ‘Uthman radiya Llahu ‘anhu. She passed away while the Battle of Badr was taking place as mentioned in her biography. Sayyidina ‘Uthman radiya Llahu ‘anhu had the desire to perpetuate the connection he had with Rasulullah salla Llahu ‘alayhi wa sallam. Due to the death of Sayyidah Ruqayyah radiya Llahu ‘anha he was grief stricken and in a realm of sorrow and distress.

عن ام عياش و كانت امة لرقية بنت رسول الله صلى الله عليه و سلم قالت قال رسول الله صلى الله عليه و سلم ما زوجت ام كلثوم من عثمان الا بوحى من السماء و بهذا الاسناد عن ام عياش قالت وضأت رسول الله صلى الله عليه و سلم و انا قائمة و هو قاعد

Umm ‘Ayyash, who was the slave girl of Sayyidah Ruqayyah bint Rasulillah radiya Llahu ‘anha, relates that Rasulullah salla Llahu ‘alayhi wa sallam mentioned: “I got Umm Kulthum married to ‘Uthman in compliance with divine revelation.” With the same sanad, Umm ‘Ayyash says: “I poured water for the ablution of Rasulullah salla Llahu ‘alayhi wa sallam while I was standing and he was sitting.”[9] (Her mention was made under the biography of Sayyidah Ruqayyah radiya Llahu ‘anha.)

 

3. Rasulullah salla Llahu ‘alayhi wa sallam addressed Sayyidina ‘Uthman radiya Llahu ‘anhu: “O ‘Uthman! Here is Jibril ‘alayh al Salam who is informing me that Allah has commanded me to give Umm Kulthum in your wedlock. The same dowry stipulated for Ruqayyah will be binding for Umm Kulthum and she will be treated and looked after just as her.”[10]

 

4. Some narrations relate the following incident. When the daughter of Sayyidina ‘Umar radiya Llahu ‘anhu Sayyidah Hafsah’s radiya Llahu ‘anha husband passed away

فعرضها على عثمان حين ماتت رقية بنت النبى صلى الله عليه و سلم قال ما اريد ان اتزوج اليوم فذكر عمر لرسول الله صلى الله عليه و سلم قال يتزوج حفصة من هو خير من عثمان و يتزوج عثمان من هو خير من حفصة

When Ruqayyah bint Rasulillah passed away; ‘Umar offered her (his daughter) to ‘Uthman radiya Llahu ‘anhu. ‘Uthman radiya Llahu ‘anhu responded: “I do not wish to marry now.” ‘Umar mentioned this to Rasulullah salla Llahu ‘alayhi wa sallam who said: “Someone superior than ‘Uthman will marry Hafsah while ‘Uthman will marry someone superior than Hafsah.”[11]

 

Accordingly, Rasulullah salla Llahu ‘alayhi wa sallam married Sayyidah Hafsah radiya Llahu ‘anha who was then counted among the pure chaste wives of Rasulullah salla Llahu ‘alayhi wa sallam and Rasulullah salla Llahu ‘alayhi wa sallam wedded his daughter Sayyidah Umm Kulthum radiya Llahu ‘anha to Sayyidina ‘Uthman radiya Llahu ‘anhu. In this manner, Sayyidina ‘Uthman radiya Llahu ‘anhu was blessed yet again with being the son-in-law of Rasulullah salla Llahu ‘alayhi wa sallam, thus fulfilling the divine commandment made regarding this marriage.

Another point is that Rasulullah salla Llahu ‘alayhi wa sallam used the word ‘superior’ for Sayyidah Umm Kulthum radiya Llahu ‘anha in the above quotation which is a great honour and complement to her. Those who have respect for the children of Rasulullah salla Llahu ‘alayhi wa sallam in their hearts appreciate this compliment and understand its value while those who are hell-bent on deleting the three daughters from the offspring of Rasulullah salla Llahu ‘alayhi wa sallam, how can they have any respect?

 

The following is established from the above:

  1. Many narrations are found regarding Sayyidah Umm Kulthum radiya Llahu ‘anha in hadith and history books, the references of which were quoted above. We learn from this that this blessed marriage took place in compliance with the commandment of Allah which is a great merit for this couple viz. Sayyidina ‘Uthman radiya Llahu ‘anhu and Sayyidah Umm Kulthum radiya Llahu ‘anha.
  2. It was clarified that the same dowry was stipulated for Sayyidah Umm Kulthum radiya Llahu ‘anha which was stipulated for Sayyidah Ruqayyah radiya Llahu ‘anha and the same conditions of caring for her were upheld. From this it is clear that the tales of oppression on Sayyidah Ruqayyah radiya Llahu ‘anha fabricated by the opposition is utterly false and in stark contrast to reality.
  3. The lofty status and virtue of Sayyidina ‘Uthman radiya Llahu ‘anhu is established, that after one daughter passed away, Rasulullah salla Llahu ‘alayhi wa sallam married his other daughter to him in compliance to divine revelation; just as the marriage of Sayyidah Fatimah radiya Llahu ‘anha to Sayyidina ‘Ali radiya Llahu ‘anhu took place under divine commandment. On this basis, the ummah coined a befitting title for Sayyidina ‘Uthman radiya Llahu ‘anhu, Dhu al Nurayn, who is most befitting for this privilege — a privilege solely enjoyed by him; no Sahabi being partner to him.
 

The Date of Marriage of Sayyidah Umm Kulthum

و كان نكاحه اياها فى ربيع الاول من سنة ثلاث و بنى بها فى الجمادى الاخرى من السنة (ثلاث)

The marriage of Sayyidina ‘Uthman radiya Llahu ‘anhu to Sayyidah Umm Kulthum radiya Llahu ‘anha took place in Rabi’ al Awwal 3 A.H. He consummated the marriage in Jumad al Ula of the same year.[12]

 

Corroboration from the Shii scholars

Ni’mat Allah Al Jaza-iri has written in his book Al Anwar al No’maniyyah:

و اما ام كلثوم فتزوج ايضا عثمان بعد اختها رقية و توفيت عنده

Regarding Umm Kulthum, ‘Uthman married her after her sister, Ruqayyah, and she passed away in his marriage.[13]

 

Having no Offspring

The secrets of the world are known to Allah Ta’ala alone and are in the perfect power and wisdom of Allah Ta’ala. Our tiny minds cannot fathom them since they are beyond our finite minds and restricted intellect. Accordingly, some children of Rasulullah salla Llahu ‘alayhi wa sallam had no offspring while others had, who later on passed away. Nevertheless, Rasulullah’s salla Llahu ‘alayhi wa sallam lineage continued from the children born from Sayyidah Fatimah radiya Llahu ‘anha, as will be mentioned soon in the biography of Sayyidah Fatimah radiya Llahu ‘anha Allah willing.

Regarding Sayyidah Umm Kulthum radiya Llahu ‘anha, it is mentioned that her first marriage to ‘Utaybah ibn Abi Lahab was not consummated. Hence, it is quite obvious that no children were born. She was then married to Sayyidina ‘Uthman radiya Llahu ‘anhu and the marriage was consummated. However, Sayyidah Umm Kulthum radiya Llahu ‘anha did not bear any children of Sayyidina ‘Uthman radiya Llahu ‘anhu. This matter was clarified under this heading.

 

Notice

Sayyidina ‘Uthman radiya Llahu ‘anhu was a man of sublime character, embracing kindness and nobility. The family relation he enjoyed with Rasulullah salla Llahu ‘alayhi wa sallam was sincerely maintained. Hence, as long as he was married to Sayyidah Ruqayyah radiya Llahu ‘anha and Sayyidah Umm Kulthum radiya Llahu ‘anha, he did not marry another woman since generally there are rifts between co-wives which lead to many fights and arguments. Thus, the safest way to protect his family from all these was the method adopted by Sayyidina ‘Uthman radiya Llahu ‘anhu. Only out of honour and respect for Rasulullah salla Llahu ‘alayhi wa sallam, he did not even consider taking a second wife whereas after their demise Sayyidina ‘Uthman radiya Llahu ‘anhu married a number of women who bore children for him. For example: Fakhitah bint Ghazwan, Fatimah bint Walid, Ramalah bint Shaibah, Na’ilah bint Farafidah, etc. were all married by Sayyidina ‘Uthman radiya Llahu ‘anhu.

 

Wearing an Expensive Shawl

اخبرنى انس بن مالك انه راى على ام كلثوم بنت رسول الله صلى الله عليه و سلم برد حرير سيراء

Anas ibn Malik radiya Llahu ‘anhu reports that he saw Sayyidah Umm Kulthum bint Rasulillah radiya Llahu ‘anha wearing a striped silken garment.[14]

 

From here we learn that the clothing of Sayyidah Umm Kulthum radiya Llahu ‘anha was elegant. Living with a wealthy husband like Sayyidina ‘Uthman radiya Llahu ‘anhu, an elegant lifestyle like this is quite expected. This indicates to her happy domestic life as well as her blissful marital life.

 

The Demise of Sayyidah Umm Kulthum

Rasulullah’s salla Llahu ‘alayhi wa sallam daughter Sayyidah Ruqayyah radiya Llahu ‘anha passed away in 2 A.H, while Sayyidah Zainab radiya Llahu ‘anha passed away in 8 A.H as mentioned in their biographies. The divine judgement from the Supreme Court and the Will of Allah Ta’ala was that the third daughter of Rasulullah salla Llahu ‘alayhi wa sallam Sayyidah Umm Kulthum radiya Llahu ‘anha also passes away in his lifetime.

و توفيت ام كلثوم فى حيات النبى صلى الله عليه و سلم فى شعبان سنة تسع من الهجرة

She undertook her journey to the hereafter in the lifetime of Rasulullah salla Llahu ‘alayhi wa sallam in the month of Sha’ban 9 A.H.[15]

 

All these three daughter passing away in the lifetime of Rasulullah salla Llahu ‘alayhi wa sallam is an amazing occurrence. All the sons of Rasulullah salla Llahu ‘alayhi wa sallam also passed away in his blessed lifetime. The emotions of sorrow and grief experienced by Rasulullah salla Llahu ‘alayhi wa sallam were only natural and human. However, the ambiya’ always remain patient and grateful to the decree of their Kind Owner and encourage their nations to bear patiently in the face of hardships. Hence, Rasulullah salla Llahu ‘alayhi wa sallam displayed the highest level of patience and gratefulness at the demise of his beloved daughter, Sayyidah Umm Kulthum radiya Llahu ‘anha. Only one daughter of Rasulullah salla Llahu ‘alayhi wa sallam, Sayyidah Fatimah radiya Llahu ‘anha, remained alive. All the other daughters and sons had passed on.

The hadith explains:

اشد الناس بلاء الانبياء ثم الامثل فالامثل

The persons put through the severest of trials are the ambiya’ and then those who are closest to them.

 

Here, the exact thing was demonstrated. An example was set for the condolence and solace of the ummah that if all the children save one daughter of our beloved leader Rasulullah salla Llahu ‘alayhi wa sallam passed away, then if the same adversity comes our way, we should bear patiently and calmly and remain pleased with the decree of Allah Ta’ala.

لَقَدْ کَانَ لَكُمْ فِیْ رَسُوْلِ اللهِ اُسْوَةٌ حَسَنَةٌ

There has certainly been for you in the Rasul of Allah an excellent pattern.

 

Sympathising with Sayyidina ‘Uthman

It is mentioned in the books of hadith that at the demise of Sayyidah Umm Kulthum radiya Llahu ‘anha, Sayyidina ‘Uthman radiya Llahu ‘anhu was grief stricken and distressed at the termination of the relation he enjoyed with Rasulullah salla Llahu ‘alayhi wa sallam. Rasulullah salla Llahu ‘alayhi wa sallam thus consoled him:

لو كن عشرا لزوجهن عثمان

If I had ten daughters, I would have married them one after the other to ‘Uthman.[16]

Other narrations record a higher number.

 

This shows the deep attachment and love Rasulullah salla Llahu ‘alayhi wa sallam possessed with Sayyidina ‘Uthman radiya Llahu ‘anhu, and the amount of grief and distress experienced by both sides at the termination of this relation.

Thus, it is evident that the tales of oppression on Sayyidah Ruqayyah and Sayyidah Umm Kulthum radiya Llahu ‘anhuma have been fabricated by some and are fictitious and baseless. Had any of these been true, the relationship between Rasulullah salla Llahu ‘alayhi wa sallam and Sayyidina ‘Uthman radiya Llahu ‘anhu would have been spoilt, but the reality proves the opposite.

 

The Ghusl of Sayyidah Umm Kulthum

Arrangements for the ghusl and burial of Sayyidah Umm Kulthum radiya Llahu ‘anha were made by Rasulullah salla Llahu ‘alayhi wa sallam. The women who participated in the ghusl of Sayyidah Umm Kulthum radiya Llahu ‘anha are found in various narrations. The summary is that Sayyidah Safiyyah bint ‘Abdul Muttalib, Sayyidah Asma’ bint ‘Umays, Sayyidah Layla bint Qanif al Thaqafiyyah and Sayyidah Umm ‘Attiyah radiya Llahu ‘anhunna all participated in the ghusl.

Sayyidah Umm ‘Attiyah[17] says: “I was present at the ghusl of Sayyidah Umm Kulthum radiya Llahu ‘anha. Rasulullah salla Llahu ‘alayhi wa sallam ordered us to wash her body three, five or seven times with water boiled with lotus tree leaves. At the end, we should apply camphor and then inform him. We conformed and then informed Rasulullah salla Llahu ‘alayhi wa sallam. Rasulullah salla Llahu ‘alayhi wa sallam gave us the sheets for the kafn in this sequence, firstly a sheet, then a shirt, then a scarf, then a sheet followed by a big sheet which covered the whole body. Rasulullah salla Llahu ‘alayhi wa sallam stood at the door of the place and had the sheets which he passed to us one by one. She was shrouded accordingly.”

The following references document this incident. Scholars may peruse them.

  1. Musnad Ahmed vol. 6 pg. 380 – The hadith of Layla bint Qanif al Thaqafiyyah radiya Llahu ‘anha
  2. Al Sunan al Kubra vo. 4 pg. 6, 7 – The chapter of shrouding the deceased
  3. Sharh al Sunnah vol. 5 pg. 313, 314 – The chapter of shrouding
  4. Al Bidayah vol. 5 pg. 39 – The ninth year of hijrah
  5. Usd al Ghabah vol. 5 pg. 612 – Umm Kulthum bint Rasulillah radiya Llahu ‘anha
  6. Dhakha’ir al ‘Uqba pg. 166, 167 – The death of Umm Kulthum radiya Llahu ‘anha
 

From these narrations, the illustrious fuqaha’ have deduced rulings regarding the ghusl and shrouding, and included them in the books of fiqh.

 

The Salat al Janazah of Sayyidah Umm Kulthum

قال ابن سعد و صلى عليها ابوها صلى الله عليه و سلم

Ibn Sa’d rahimahu Llah states: “Her father salla Llahu ‘alayhi wa sallam performed Salat al Janazah upon her.”[18]

 

This is great virtue in Sayyidah Umm Kulthum’s radiya Llahu ‘anha favour that Rasulullah salla Llahu ‘alayhi wa sallam performed the Salat al Janazah upon her and sought forgiveness for her. Together with Rasulullah salla Llahu ‘alayhi wa sallam, the illustrious Sahabah radiya Llahu ‘anhum also participated in the supplication. These are all signs of acceptance which indicate to a blessed ending. May Allah Ta’ala forgive her and her sisters.

 

The Burial of Sayyidah Umm Kulthum

After the completion of her Salat al Janazah, Sayyidah Umm Kulthum radiya Llahu ‘anha was brought to Jannat al Baqi’ for burial. Rasulullah salla Llahu ‘alayhi wa sallam was present. When the grave was ready, Sayyidina Abu Talhah al Ansari radiya Llahu ‘anhu descended into the grave to bury her. Some narrations mention that Sayyidina ‘Ali, Sayyidina al Fadl ibn ‘Abbas and Sayyidina Usamah ibn Zaid radiya Llahu ‘anhum descended into the grave and assisted in her burial.

 

Rasulullah’s salla Llahu ‘alayhi wa sallam Grief and Heartache

عن انس رضى الله عنه قال شهدنا بنت رسول الله صلى الله عليه و سلم تدفن و رسول الله صلى الله عليه و سلم جالس على القبر فرايت عينيه تدمعان

Sayyidina Anas radiya Llahu ‘anhu reports: “We were present at the burial of the daughter of Rasulullah salla Llahu ‘alayhi wa sallam. Rasulullah salla Llahu ‘alayhi wa sallam sat at the graveside and I saw his eyes flowing with tears.”[19]

 

In short, Rasulullah salla Llahu ‘alayhi wa sallam was present at the demise, ghusl, shrouding, Salat al Janazah and burial of Sayyidah Umm Kulthum radiya Llahu ‘anha. All these were completed with the orders of Rasulullah salla Llahu ‘alayhi wa sallam. This is a great merit and honour for Sayyidah Umm Kulthum radiya Llahu ‘anha. May Allah Ta’ala be pleased with her, her sisters and her mother.

The title Removing Doubts will now be discussed as discussed at the end of the other biographies.

 

NEXT⇒ Removing Doubts Regarding Sayyidah Umm Kulthum


[1]Tarikh al Khamis vol. 1 pg. 275 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

Sharh Mawahib al Laduniyyah vol. 3 pg. 199 – Umm Kulthum radiya Llahu ‘anha

Dhakha’ir al ‘Uqba pg. 164 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha; section 6

[2]Usd al Ghabah vol. 5 pg. 612 – Umm Kulthum radiya Llahu ‘anha

Tarikh al Khamis vol. 1 pg. 275 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

[3]Tafsir Ahkam al Qur’an vol. 14 pg. 242 – (Surah al Ahzab)

Tabaqat Ibn Sa’d vol. 8 pg. 24 – Sayyidah Ruqayyah radiya Llahu ‘anha

[4]Usd al Ghabah vol. 5 pg. 612 – Umm Kulthum radiya Llahu ‘anha

Al Bidayah vol. 5 pg. 309 – The section concerning the children of Nabi salla Llahu ‘alayhi wa sallam

Tafsir al Qurtubi vol. 14 pg. 242 – (Surah al Ahzab)

[5]Tabaqat Ibn Sa’d vol. 8 pg. 118, 119 – The houses of the wives of Rasulullah salla Llahu ‘alayhi wa sallam

Al Bidayah vol. 3 pg. 202 – The section concerning Rasulullah salla Llahu ‘alayhi wa sallam entering Madinah

Ansab al Ashraf vol. 1 pg. 269 – The daughters of Rasulullah radiya Llahu ‘anha

[6]Majma’ al Zawa’id vol. 9 pg. 227 – The chapter concerning the virtue of Aisha Umm al Mu’minin radiya Llahu ‘anha

[7]Al Mustadrak vol. 4 pg. 49 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha Kitab Ma’rifah al Sahabah

[8]Al Khasa’is al Kubra vol. 2 pg. 255 – The chapter of the speciality of Rasulullah salla Llahu ‘alayhi wa sallam that his daughters cannot be remarried

[9]Al Tarikh al Kabir vol. 2 pg. 281 section 1 – The chapter concerning the soul

Kanz al ‘Ummal vol. 6 pg. 148 narration 2418 with reference to Umm ‘Ayyash – The virtues of Dhu al Nurayn ‘Uthman radiya Llahu ‘anhu

Kanz al ‘Ummal vol. 6 pg. 149 narration 2430 with reference to Ibn Mandah, Khatib, Ibn ‘Asakir – The virtues of Dhu al Nurayn ‘Uthman radiya Llahu ‘anhu

Sharh Mawahib al Laduniyyah vol. 3 pg. 200 – Umm Kulthum radiya Llahu ‘anha

Tarikh Baghdad vol. 12 pg. 364 – The virtue of Ibn Jafar ibn ‘Abdullah

Majma’ al Zawa’id vol. 9 pg. 83 – Umm Kulthum radiya Llahu ‘anha

[10]Usd al Ghabah vol. 5 pg. 613 – Umm Kulthum radiya Llahu ‘anha

Dhakha’ir al ‘Uqba fi Manaqib Dhawi al Qurba pg. 165 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha; section 6

Muhibb al Tabari said: “Ibn Majah al Qazwini, al Hafiz Abu al Qasim al Dimishqi and al Imam Abu al Khayr al Qazwini al Maliki have documented it.”

Kitab al Ma’rifah wa al Tarikh vol. 3 pg. 159

Kanz al ‘Ummal vol. 6 pg. 375 narration 5285– The virtues of Dhu al Nurayn ‘Uthman radiya Llahu ‘anhu

Al Mustadrak vol. 4 pg. 49 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

Kanz al ‘Ummal vol. 6 pg. 149 narration 2429– The virtues of ‘Uthman radiya Llahu ‘anhu

[11]Al Isabah vol. 4 pg. 264 – Sayyidah Hafsah bint ‘Umar radiya Llahu ‘anhuma

Sharh Mawahib al Laduniyyah vol. 3 pg. 200 – Umm Kulthum radiya Llahu ‘anha

Tarikh al Khamis vol. 1 pg. 276 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

Nasab Quraysh pg. 352 – Sayyidah Hafsah bint ‘Umar radiya Llahu ‘anhuma

[12]Usd al Ghabah vol. 5 pg. 612 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

Tabaqat Ibn Sa’d vol. 8 pg. 25 – Umm Kulthum radiya Llahu ‘anha

[13]Al Anwar al No’maniyyah vol. 1 pg. 367 – Nur Mowludi

[14]Bukhari vol. 2 pg. 868 – Kitab al Libas; the chapter of silk for women

Al Sunan li al Nasa’i pg 252 – The chapter concerning giving the women (to their husbands) while wearing silk garments

Tabaqat Ibn Sa’d vol. 8 pg. 25 – Umm Kulthum radiya Llahu ‘anha

Kitab al Ma’rifah wa al Tarikh vol. 3 pg. 164

Al Isabah fi Tamiz al Sahabah vol. 4 pg. 466 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

[15]Tafsir al Qurtubi vol. 14 pg. 242, 243 – (Surah al Ahzab)

Kitab al Thiqat vol. 2 pg. 105 – The ninth year

Al Bidayah vol. 5 pg. 39 – The ninth year

Tabaqat Ibn Sa’d vol. 8 pg. 25 – Umm Kulthum radiya Llahu ‘anha

[16]  Tabaqat Ibn Sa’d vol. 8 pg. 25 – Umm Kulthum radiya Llahu ‘anha

Majma’ al Zawa’id vol. 9 pg. 217– Narration concerning Ruqayyah and her sister Umm Kulthum radiya Llahu ‘anhuma

[17]  There is need for a little detail regarding Sayyidah Umm ‘Attiyah al Ansariyyah radiya Llahu ‘anha. In the ghusl of Sayyidah Zainab radiya Llahu ‘anha it was related about Sayyidah Umm ‘Attiyah al Ansariyyah radiya Llahu ‘anha that she participated and she mentioned the details regarding the cloths of kafn (as mentioned with reference to Bukhari and Muslim in the biography of Sayyidah Umm Kulthum radiya Llahu ‘anha). The ‘ulama’ state regarding Sayyidah Umm ‘Attiyah Ansariyyah radiya Llahu ‘anha:

و يمكن الجمع بان تكون حضرتهما جميعا

It is possible that she was present at both the ghusls (of Sayyidah Zainab and Umm Kulthum radiya Llahu ‘anhuma).

Fath al Bari Sharh Bukhari vol. 3 pg. 99 – The chapter concerning washing and performing ablution of the deceased

‘Allamah Ibn ‘Abdul Barr has written in the chapter of Sayyidah Umm ‘Attiyah radiya Llahu ‘anha:

بانها كانت غاسلة الميتات

She would give ghusl to the deceased.

Hence, for Sayyidah Umm ‘Attiyah radiya Llahu ‘anha to be present at several ghusls is non objectionable.

Sharh Mawahib al Laduniyyah vol. 3 pg. 201 – Umm Kulthum radiya Llahu ‘anha

Tahdhib al Asma’ wa al Lughat pg. 364 – Umm ‘Attiyah radiya Llahu ‘anha

[18]Sharh Mawahib al Laduniyyah vol. 3 pg. 200 – Umm Kulthum radiya Llahu ‘anha

Tarikh al Khamis vol. 1 pg. 276 – Umm Kulthum bint Rasulullah radiya Llahu ‘anha

Tabaqat Ibn Sa’d vol. 8 pg. 26 – Umm Kulthum radiya Llahu ‘anha

[19]Mishkat pg. 149 – The chapter regarding burying the deceased; section 3

Sharh al Sunnah vol. 5 pg. 394 – The chapter regarding a male descending into a woman’s grave

Tabaqat Ibn Sa’d vol. 8 pg. 26 – Umm Kulthum radiya Llahu ‘anha

Tafsir al Qurtubi vol. 14 pg. 242, 243 – (Surah al Ahzab)

Back to top