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Umm Salama
File:Umm Salama.jpg
NameHind, daughter of Abu Umayya ibn al-Mughira, known as Umm Salama
Other NamesMother of the Believers
Personal Details
ReligionIslam

Umm Salama was one of the wives of the Messenger of God (peace be upon him and his progeny). She married the Prophet at the age of twenty-five following the martyrdom of her first husband. Murra ibn Ka'b is the common ancestor of both the Prophet (peace be upon him and his progeny) and Umm Salama.

Throughout her life alongside the Prophet, she consistently supported him and stood by his side during various events and incidents. Due to her maturity, sharp intellect, and insight, her home became a place where certain matters were decided; consequently, some of the other wives of the Messenger of God (peace be upon him and his progeny) felt jealous toward her.

She played a role in the circumstances of revelation for certain verses and narrated numerous reports, particularly concerning historical events and the virtues of the Ahl al-Bayt (peace be upon them). She was among those who participated in the funeral of Lady Fatima (peace be upon her).


Name and Lineage of Umm Salama

Umm Salama is the kunya of one of the Mothers of the Believers, the honorable wives of the Prophet of Islam (peace be upon him and his progeny). Her name before Islam was Hind or Ramla[1]. Her father was Suhayl[2] or Hudhayfa, with the kunya Abu Mughira, titled "Zad al-Rakab"[3]. He belonged to the clan of Banu Makhzum from the tribe of Quraysh, and her mother's name was Atika[4].


First Marriage of Umm Salama

Umm Salama's first husband was Abu Salama ibn Abd al-Asad, the Prophet's foster brother[5]. He was wounded in the Battle of Uhud and later died as a result of these injuries[6].

Umm Salama was counted among the great women of the early Islamic period. Along with her husband, she was among the Muhajirun who migrated to Abyssinia[7]. Upon hearing news that the polytheists had ceased persecuting the Muslims, they returned to Mecca; however, after learning that this news was false, they migrated to Abyssinia once again. Eventually, they returned to Mecca and, after some time, migrated to Medina[8]. According to some reports, Umm Salama was the first woman to migrate to Medina[9].

Umm Salama had four children from her first husband named Umar, Salama, Zaynab, and Durra[10].


Marriage of Umm Salama to the Prophet

Umm Salama intended not to marry anyone after Abu Salama; however, Abu Salama himself discouraged her from this and advised her to choose a spouse after his death[11]. Umm Salama had rejected proposals from suitors such as Abu Bakr and Umar. In response to the Prophet's (peace be upon him and his progeny) proposal, she said, "I am a very jealous woman (I cannot tolerate my husband's other wives, I cannot choose anyone other than my first husband as a spouse, etc.), I have young children, and none of my guardians are present here!"

The Prophet (peace be upon him and his progeny) sent her a message in reply, stating that God would take care of her children, that he would pray to the Lord to remove her jealousy, and that her relatives would agree to this matter[12].

Eventually, Umm Salama married the Prophet (peace be upon him and his progeny) after her husband's martyrdom in the month of Shawwal in the fourth year of the Hijri calendar[13].

However, there are reports stating that this marriage took place in the second year of the Hijra, before the Battle of Badr[14], or after it[15].

It is worth noting that these latter reports are inconsistent with the martyrdom of Abu Salama in the Battle of Uhud.

Umm Salama lived with the Messenger of God (peace be upon him and his progeny) for at least seven years[16]; however, she did not bear any children from him[17].


Status of Umm Salama with the Prophet

The Prophet (peace be upon him and his progeny) had a special affection for this lady. In addition to being a beautiful woman, which caused Aisha to feel jealous, she was a wise and perceptive woman with whom the Prophet (peace be upon him and his progeny) would sometimes consult[18].

Imam al-Sadiq (peace be upon him) said regarding her character: "After Khadija, Umm Salama was the best wife of the Messenger of God"[19]. During the event of the Hadith al-Kisa, the Verse of Purification was revealed in Umm Salama's house. It was there that she asked the Prophet (peace be upon him and his progeny), "Am I not among the Ahl al-Bayt?" The Prophet (peace be upon him and his progeny) replied, "You are upon goodness and righteousness (but you are not from the Ahl al-Bayt)"[20].

Umm Salama accompanied the Messenger of God (peace be upon him and his progeny) in expeditions such as "Muraysi'", "Khaybar", "Hudaybiyya", "the Trench", "Conquest of Mecca", and "Hunayn"[21].

It has also been reported that during the establishment of the Bond of Brotherhood among the Muslims, the Prophet of Islam (peace be upon him and his progeny) established a bond of brotherhood between Umm Salama and Safiyya[22].

Umm Salama in the Quran

The names and memories of many individuals are mentioned in the Quran; some have immortalized honor for themselves, while others have become eternally associated with evildoers and oppressors. Among them, Umm Salama is a lady regarding whom several verses were revealed, and exegetes have referred to her concerning the circumstances of revelation (asbab al-nuzul) of certain verses:

  1. Some Quranic exegetes hold that the noble verse: Template:متن قرآن "Is there any reward for good other than good?" was revealed concerning Umm Salama.
  2. One day, Umm Salama asked the noble Prophet of Islam (peace be upon him and his progeny): "O Messenger of God! Why are men mentioned in the context of migration, but women are not referred to?" In response, God sent down this verse to His Prophet: Template:متن قرآن "So their Lord answered them: 'Indeed, I never waste the deed of any doer among you, whether male or female.'"
  3. Umm Salama often wore white garments that had two straps at the back which hung down. Aisha, mocking Hafsa, another wife of the Prophet (peace be upon him and his progeny), said: "Look, what hangs behind Umm Salama resembles a dog's tongue." It is reported that these two mocked Umm Salama due to her short stature. Consequently, the following verse was revealed: Template:متن قرآن "O you who have faith, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them."


Umm Salama's Loyalty to the Ahl al-Bayt

Among the wives of the Prophet, she held special devotion to Lady Fatima (peace be upon her) and her children. She was present during Lady Fatima's (peace be upon her) childbirth and, by the command of the Prophet (peace be upon him and his progeny), recited the Adhan and Iqama in the ear of her son Imam Hasan (peace be upon him)[23].

After the demise of the Messenger of God (peace be upon him and his progeny), this honorable lady remained constantly alongside the Ahl al-Bayt (peace be upon them) and strove to support them. She defended Lady Zahra (peace be upon her) during the confiscation of Fadak and was consequently deprived of her stipend that year[24].

Furthermore, by narrating the sayings of the Messenger of God (peace be upon him and his progeny), she reminded Muslims of the guardianship of Imam Ali (peace be upon him) and his status near the Prophet[25].

During the forced pledge of allegiance (bay'ah) extracted from Imam Ali (peace be upon him), she, along with Umm Ayman Nubiyya, another wife of the Prophet (peace be upon him and his progeny), accused those enforcing it of jealousy[26].

There are other reports in this regard whose correlation with other events is difficult. For instance, it has been reported that:

  1. After marrying Umm Salama, the Prophet of Islam (peace be upon him and his progeny) entrusted her with the care of Lady Zahra (peace be upon her)[27].
  2. During the wedding ceremony of Lady Zahra (peace be upon her), discussions arose among the wives of the Prophet (peace be upon him and his progeny) regarding whose house should host the ceremony; ultimately, Umm Salama's residence was chosen[28].


Trusted by the Ahl al-Bayt

The trust of the Ahl al-Bayt (peace be upon them) in this lady was so profound that Lady Fatima (peace be upon her) willed that Umm Salama be present at her funeral; thus, she was aware of her burial place[29]. Decades later, when Imam Husayn (peace be upon him) departed from Medina, he entrusted his testament and other trusts to her, requesting that she deliver them to his son should he come to her. After the martyrdom of Imam Husayn (peace be upon him), when Imam Sajjad visited Umm Salama, she returned those trusts to him[30].


Umm Salama as a Narrator of Hadith

Numerous hadiths and narrations have been transmitted from Umm Salama by both Shia and Sunni scholars on various topics including history, ethics, the virtues of the Ahl al-Bayt (peace be upon them), and more[31].

She narrated significant hadiths such as the Hadith of the Cloak (Hadith al-Kisa')[32], the hadith "Ali is with the Quran and the Quran is with Ali"[33]; the hadith "Whomever I am his master, Ali is his master"[34]; and the news of the martyrdom of Imam Husayn (peace be upon him) in Karbala[35], among others.


Death of Umm Salama

The birth date of Umm Salama is unknown, but some books report her death in Ramadan or Shawwal of the year 59[36], year 60, or during the early days of the caliphate of Yazid[37].

However, the more accurate report states that she passed away in the year 61 AH, some time after the martyrdom of Imam Husayn (peace be upon him). This latter report is cited in one of the reliable books of Sunni tradition dealing with the lives of the Companions, stating her age at death as 84 years[38]. She was the last wife of the Prophet (peace be upon him and his progeny) to pass away[39].

Abu Huraira[40], or her nephew Abdullah ibn Abdullah ibn Abi Umayya[41], or Sa'id ibn Zayd led the prayer over her, and she was buried in Al-Baqi' cemetery[42].


See Also


Notes

Template:پانویس

  1. ↑ Ibn Abd al-Barr, Yusuf ibn Abdullah, al-Isti'ab fi Ma'rifat al-Ashab, edited by al-Bajawi, Ali Muhammad, vol. 4, p. 1920, Beirut, Dar al-Jil, first edition, 1412 AH
  2. ↑ Ibn Sa'd al-Katib al-Waqidi, Muhammad ibn Sa'd, al-Tabaqat al-Kubra, edited by Ata, Muhammad Abd al-Qadir, vol. 8, p. 69, Beirut, Dar al-Kutub al-Ilmiyya, first edition, 1410 AH
  3. ↑ al-Isti'ab, vol. 4, p. 1920; this title was given to him due to his fame for generosity and magnanimity
  4. ↑ Ibn al-Athir al-Jazari, Ali ibn Muhammad, Usd al-Ghaba fi Ma'rifat al-Sahaba, vol. 6, p. 340, Beirut, Dar al-Fikr, 1409 AH
  5. ↑ al-Tabaqat al-Kubra, vol. 1, p. 87
  6. ↑ al-Isti'ab, vol. 4, p. 1682
  7. ↑ al-Isti'ab, vol. 4, p. 1920
  8. ↑ Ibn Hajar al-Asqalani, al-Isaba fi Tamyiz al-Sahaba, edited by Adel Ahmad, Abd al-Mawjud, and Ali Muhammad Mu'awwad, vol. 8, p. 404, Beirut, Dar al-Kutub al-Ilmiyya, first edition, 1415 AH, 1995 CE
  9. ↑ al-Isti'ab, vol. 4, p. 1939
  10. ↑ al-Baladhuri, Ahmad ibn Yahya, Ansab al-Ashraf, edited by Zakkar, Suhayl, and Zirikli, vol. 1, p. 430, Riyadh, Beirut, Dar al-Fikr, first edition, 1417 AH
  11. ↑ al-Isaba, vol. 8, p. 343
  12. ↑ al-Tabaqat al-Kubra, vol. 8, p. 71
  13. ↑ al-Isti'ab, vol. 1, p. 45
  14. ↑ al-Tabari, Abu Ja'far Muhammad ibn Jarir, Tarikh al-Tabari (Tarikh al-Umam wa al-Muluk), edited by Ibrahim, Muhammad Abu al-Fadl, vol. 11, p. 604, Beirut, Dar al-Turath, second edition, 1387 AH, 1967 CE
  15. ↑ al-Isti'ab, vol. 4, p. 1921
  16. ↑ Mustawfi Qazvini, Hamd Allah ibn Abi Bakr ibn Ahmad, Tarikh-i Guzida, edited by Nawai, Abd al-Husayn, p. 160, Tehran, Amir Kabir, third edition, 1364 SH
  17. ↑ Muhammad ibn Ishaq ibn Yasar, Sirat Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), p. 260, Qom, Office for the Study of Islamic History and Knowledge, first edition, 1410 AH
  18. ↑ al-Salihi al-Dimashqi, Muhammad ibn Yusuf, Subul al-Huda wa al-Rashad fi Sirat Khayr al-Ibad, vol. 5, p. 79, Beirut, Dar al-Kutub al-Ilmiyya, Beirut, first edition, 1414 AH
  19. ↑ Shaykh Saduq, al-Khisal, edited and corrected by Ghaffari, Ali Akbar, vol. 2, p. 419, Qom, Islamic Publications Office, first edition, 1362 SH
  20. ↑ al-Askari, Imam Abu Muhammad Hasan ibn Ali, al-Tafsir al-Mansub ila al-Imam al-Askari (AS), p. 376, Qom, Imam Mahdi School, first edition, 1409 AH
  21. ↑ al-Waqidi, Muhammad ibn Umar, al-Maghazi, edited by Marsden Jones, vol. 2, p. 467, Beirut, Mu'assasat al-A'lami, third edition, 1409 AH
  22. ↑ Ibn Shahr Ashub al-Mazandarani, Manaqib Al Abi Talib (AS), vol. 2, p. 185, Qom, Allameh, first edition, 1379 AH
  23. ↑ Majlisi, Muhammad Baqir, Bihar al-Anwar, Vol. 43, p. 255, Beirut, Dar Ihya' al-Turath al-Arabi, 2nd ed., 1403 AH
  24. ↑ Tabari Amuli, Muhammad ibn Jarir, Dala'il al-Imama, p. 124, Qom, Ba'that, 1st ed., 1413 AH
  25. ↑ Bihar al-Anwar, Vol. 22, p. 222
  26. ↑ Hilali, Sulaym ibn Qays, Kitab Sulaym ibn Qays al-Hilali, researchers and editors: Ansari Zanjani Khu'ini, Muhammad, Vol. 2, p. 867, Qom, Nashr al-Hadi, 1st ed., 1405 AH
  27. ↑ Dala'il al-Imama, p. 82
  28. ↑ Bihar al-Anwar, Vol. 43, p. 95
  29. ↑ Dala'il al-Imama, p. 133
  30. ↑ Kulayni, Muhammad ibn Ya'qub, Al-Kafi, researchers and editors: Ghaffari, Ali Akbar, Akhoundi, Muhammad, Vol. 1, p. 304, Tehran, Dar al-Kutub al-Islamiyya, 4th ed., 1407 AH
  31. ↑ Al-Isaba fi Tamyiz al-Sahaba, Vol. 8, p. 344
  32. ↑ Al-Kafi, Vol. 1, p. 287
  33. ↑ Ibn Babawayh al-Razi, Muntajab al-Din Ali ibn Ubaydallah, Al-Arba'un Hadithan an Arba'in Shaykhan min Arba'in Sahaban fi Fada'il al-Imam Amir al-Mu'minin (AS), p. 73, Qom, Madrasat al-Imam al-Mahdi (AJ), 1st ed., 1408 AH
  34. ↑ Shaykh Mufid, Al-Ikhtisas, researchers and editors: Ghaffari, Ali Akbar, Moharrami Zarandi, Mahmud, p. 79, Qom, Al-Mu'tamar al-Alami li-Alfiyyat al-Shaykh al-Mufid, 1st ed., 1413 AH
  35. ↑ Shaykh Mufid, Al-Irshad fi Ma'rifat Hujaj Allah ala al-Ibad, Vol. 2, p. 130, Qom, Shaykh Mufid Congress, 1st ed., 1413 AH
  36. ↑ Al-Isti'ab, Vol. 4, p. 1921
  37. ↑ Al-Isti'ab, Vol. 4, p. 1921
  38. ↑ Al-Isaba, Vol. 8, p. 344
  39. ↑ Tarikh al-Tabari, Vol. 11, p. 604
  40. ↑ Al-Isaba, Vol. 8, p. 344
  41. ↑ Tarikh al-Tabari, Vol. 11, p. 604
  42. ↑ Al-Isti'ab, Vol. 4, p. 1921
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