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Umm Kulthum bint Ali

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Umm Kulthūm bint ʿAlī
Calligraphy of the name Umm Kulthum bint Ali
Known forGranddaughter of Muhammad
Survivor of the Battle of Karbala
SpouseUmar ibn al-Khattab[1][2][3][4][5][6]
Parents
Relatives
List of relatives
FamilyAhl al-Bayt

Umm Kulthum bint Ali (Arabic: أُمّ كُلْثُوم بِنْت عَلِيّ), also known as Zaynab al-Sughra, was the youngest daughter of Fatimah al-Zahra and Imam Ali ibn Abi Talib. She belonged to the Ahl al-Bayt and grew up in the household of the Islamic prophet Muhammad.

Umm Kulthum survived the Battle of Karbala in 680, where her brother Husayn and most of her male relatives were massacred by the forces of the Umayyad caliph Yazid ibn Mua'awiya (r. 680–683). Women and children in Husayn's camp were taken captive after the battle and marched to Kufa and then the Umayyad capital Damascus. A public speech ascribed to Umm Kulthum in Kufa condemns Yazid, defends Husayn, and chastises the Kufans for their role in his death. She was later freed and returned to her hometown Medina.

Early life

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See also: Zaynab bint Ali

Umm Kulthum was the fourth child of Fatima and Ali ibn Abi Talib, and their youngest daughter.[7] The former was the daughter of the Islamic prophet Muhammad and the latter was his cousin. Ali is also recognized as the fourth Rashidun caliph (r. 656–661) and the first Shia Islamic imam. Umm Kulthum is also known as Zaynab al-Sughra (lit. 'the junior Zaynab') to distinguish her from her older sister Zaynab al-Kubra (lit. 'the senior Zaynab').[7] The Arabic word zaynab literally means 'adornment of father'.[7][8] Umm Kulthum was still a young child in 632 CE when her grandfather Muhammad and her mother Fatima both died.[9][10]

Marriage to Umar bin al-Khattab

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In early Islamic historiography, relying on foundational Sunni texts as the primary truthful sources, the union is an established historical fact. The Sunni historian Ibn Sa'd (d. 845), in his biographical Tabaqat, records a narration traced through early Shia chains of transmission via Ja'far al-Sadiq and Muhammad al-Baqir. According to this account, Umar requested the marriage specifically to forge a kinship tie with Muhammad, citing a prophetic tradition that all lineages will be severed on the Day of Resurrection except his own. The report states that Ali initially resisted the proposal, noting that he had reserved his daughters for the sons of his brother Ja'far ibn Abi Talib, but eventually consented after Umar enlisted the support of prominent Muslims. Still a child at the time, Umm Kulthum is also reported to have resisted the proposal.

This initial reluctance is attributed by the secular Islamicist W. Madelung (d. 2023) to Umar's reputation for harsh treatment of women, suggesting the proposal was an overture by Umar to secure Ali's cooperation in his collaborative scheme of government.[11] Conversely, other secular academics such as Laura Veccia Vaglieri note that despite any potential reluctance, such intermarriages were standard mechanisms for solidifying political and social alliances among the early Quraysh elite. Veccia Vaglieri's analysis suggests a degree of practical cooperation and mutual accommodation between Ali and Umar that complicates the portrait of total alienation depicted in later polemics.[12] While Ali reputedly advised Umar and his predecessor Abu Bakr (r. 632–634) in certain matters,[13][14] their underlying conflicts with Ali are also well-documented,[15][16][17] but largely downplayed in sources emphasizing mutual respect between the companions.[18][19][20]

Furthermore, early Shia sources actively viewed the event as authentic and mass-transmitted. Prominent early figures like Shaykh Tusi treated the marriage as undeniable history, utilizing the simultaneous deaths of Umm Kulthum and her son Zayd ibn Umar as a foundational case study for inheritance jurisprudence in his seminal work, Tahdhib al-Ahkam. Accordingly, the historicity of the marriage went largely uncontested by early Shia authors for the first four Islamic centuries.[21]

However, beginning in the fifth century AH (eleventh century CE) with scholars like Al-Shaykh Al-Mufid, later Shia theologians began actively addressing and challenging the event.[21] Later Shia perspectives have diverged into two main positions: either asserting that the union was an act of forced compliance concluded under severe political pressure and duress, or writing independent treatises to dispute the authenticity of the primary reports and reject the occurrence of the marriage entirely as a fabrication.[22][21]

Battle of Karbala

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Captives at the court of Yazid
A tilework inside Mu'awin ul-Mulk in Kermanshah, Iran, depicting the captives in the court of Yazid
See also: Battle of Karbala and Zaynab bint Ali

Ali was himself elected caliph in 656,[23] and later assassinated in his de-facto capital Kufa in January 661.[24][25][26] Soon after Ali's death, his eldest son Hasan was elected caliph in Kufa,[27][28] but later abdicated in favor of Mu'awiya (r. 661–680) in August 661.[29][30] The peace treaty between Hasan and Mu'awiya stipulated that the latter should not appoint a successor.[30] Hasan kept aloof from politics after his abdication in compliance with the peace treaty,[31][32][33] but was poisoned and killed in 669.[30][29][34] Which thus paved the way for the succession of Yazid bin Mu'awiya (r. 680–683).[35][36] Hasan was then succeeded as the head of Muhammad's family by his brother Husayn,[29] who nevertheless upheld the treaty with Mu'awiya.[37][38]

Mu'awiya designated his son Yazid as his successor in 676,[39] in violation of his earlier agreement with Hasan.[40] Yazid is often remembered by Muslim historians as a debaucher who openly violated the Islamic norms,[35][41][42] and his nomination was met with resistance from the sons of Muhammad's prominent companions, including Husayn ibn Ali.[43][44] On Mu'awiya's death and Yazid's succession in 680, the latter instructed the governor of Medina to secure Husayn's pledge of allegiance by force. Husayn immediately left his hometown Medina for Mecca at night to avoid recognizing Yazid as the caliph.[37] After receiving letters of support from some Kufans, whose intentions were confirmed by his envoy, Husayn later left Mecca for Kufa, accompanied by some relatives and supporters,[37] including Zaynab and Umm Kulthum.[45] On their way to Kufa, Husayn's small caravan was intercepted by Yazid's army and forced to camp in the desert land of Karbala on 2 October 680 away from water and fortifications.[37] The promised Kufan support did not materialize as the new governor of Kufa killed the envoy of Husayn and intimidated Kufan tribal chiefs.[37] Having been surrounded for some days and deprived of the drinking water of the nearby Euphrates river,[35][41][46] Husayn was later killed on 10 October 680, alongside most of his male relatives and his small retinue, in the Battle of Karbala against the army of the Umayyad caliph Yazid ibn Mu'awiya (r. 680–683).

After the battle, the women and children in Husayn's camp were taken prisoner and marched first to Kufa and later to the capital Damascus in Syria.[47] Yazid eventually freed the captives,[7] and they returned to Medina.[48][7] The Muslim historian Ibn Abi Tahir Tayfur (d. 893) records two speeches about Karbala in his Balaghat al-nisa', which is an anthology of eloquent speeches by women.[49][50] He attributes one of the two speeches to Umm Kulthum in the market of Kufa,[48] and the other to her sister Zaynab in the court of Yazid in Damascus.[48][49] Most Shia authors, however, have later attributed both sermons to Zaynab, which the Islamicist T. Qutbuddin considers highly likely.[49] Concerning the first sermon, Ibn Tayfur writes that the Kufans wailed and wept when they saw Muhammad's family in captivity. Umm Kulthum (or Zaynab) then addressed the crowd and chastised them for their role in Husayn's death and recounted the events of Karbala.[51][52]

See also

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Footnotes

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  1. ^ Sa'd, Ibn. Al-Tabaqat al-Kubra. Vol. 8. p. 338.
  2. ^ Al-Nawawī, Tahdhīb al-asmāʾ wa l-lughāt, p. 801, 839.
  3. ^ Al-Tusi, Nasir Al-Din. Al-Mabsoot. Vol. 4. p. 272.
  4. ^ Majlisi, Muhammad Baqir. Mir'at ul-Oqool. Vol. 21. p. 199.
  5. ^ "The Marriage of ʿUmar ibn al-Khattab with Umm Kulthum bint ʿAli". livingislam.org. 2025-08-10.
  6. ^ Martı, Huriye (2025-08-10). "ÜMMÜ KÜLSÛM bint ALİ". TDV İslam Ansiklopedisi.
  7. ^ a b c d e Qutbuddin 2005, p. 9938.
  8. ^ Adibzadeh 2013, p. 37.
  9. ^ Esposito 2022.
  10. ^ Buehler 2014, p. 186.
  11. ^ Madelung 1997, pp. 62, 65, 67.
  12. ^ Veccia Vaglieri 1960, pp. 381–386.
  13. ^ Nasr & Afsaruddin 2023.
  14. ^ Poonawala 1982.
  15. ^ Aslan 2005, p. 122.
  16. ^ Madelung 1997, pp. 42, 52–54, 213–4.
  17. ^ Abbas 2021, p. 94.
  18. ^ Shah-Kazemi 2019, p. 78.
  19. ^ Lucas 2004, p. 255–284.
  20. ^ Soufi 1997, p. 120.
  21. ^ a b c "The Marriage of Umm Kulthum", Mahajjah.
  22. ^ Jafri 1979, p. 45.
  23. ^ Gleave 2008.
  24. ^ Shah-Kazemi 2006, p. 37.
  25. ^ Esposito 2003, p. 15.
  26. ^ Momen 1985, p. 25.
  27. ^ Wellhausen 1901, p. 18.
  28. ^ Veccia Vaglieri 2012a.
  29. ^ a b c Qutbuddin 2005, p. 9937.
  30. ^ a b c Madelung 2003.
  31. ^ Hulmes 2008, p. 218.
  32. ^ Momen 1985, pp. 27–28.
  33. ^ Jafri 1979, p. 157.
  34. ^ Madelung 1997, p. 331.
  35. ^ a b c Momen 1985, p. 28.
  36. ^ Jafri 1979, p. 158.
  37. ^ a b c d e Madelung 2004.
  38. ^ Daftary 2013, p. 32.
  39. ^ Madelung 1997, p. 322.
  40. ^ Madelung 1997, pp. 493–8.
  41. ^ a b Pinault 1998, p. 70.
  42. ^ Abbas 2021, p. 167.
  43. ^ Wellhausen 1927, p. 145.
  44. ^ Hawting 2000, p. 46.
  45. ^ Pinault 1998, p. 71.
  46. ^ Aghaie 2007, p. 117.
  47. ^ Momen 1985, pp. 30–31.
  48. ^ a b c Qutbuddin 2019, p. 107.
  49. ^ a b c Qutbuddin 2019, pp. 109–10.
  50. ^ Sayeed 2008.
  51. ^ Qutbuddin 2019, p. 111.
  52. ^ Hamdar 2009, p. 92.

Sources

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