The Hidden Treasure: Lady Umm Kulthum, daughter of Imam Ali and Lady Fatima

By Jaffer Ladak

Lady Umm Kulthum (s) was the fourth child born to Imam Ali (a) and Lady Fatima (s). She spent her life serving seven Infallibles, and witnessed crucial moments that changed the landscape of Islam forever: from her mother's sermon about Fadak, to the terrible calamities on the plains of Kerbala.

Despite this, her name has been mention

• Language: English
• Publisher: Sun Behind The Cloud Publications Ltd
• Release date: Feb 6, 2013
• ISBN: 9781908110381

Jaffer Ladak

Jaffer Ladak lives in Milton Keynes, UK, where he is a partner in a firm that supplies medical staff to the NHS and the private sector. Since returning from a pilgrimage to Makkah (Hajj) in 2005, he was inspired to start a systematic study of the Ahlul Bayt (a). His journey has led him to lecture in many Islamic centres across Europe, Canada, USA, Dubai, and Kenya; and he regularly appears on AhlulBayt TV. He has also guided groups of pilgrims to Saudi Arabia, Syria, Iran and Iraq. He studies courses at the Islamic College in London and private lessons from a student of Ayatollah Syed Kamal Hayderi and Ayatollah Mohammed Sadiq Tehrani. Jaffer's main areas of interest and study include Qur'anic Commentary, Jurisprudence and History.

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Preface

Over the years I have observed a general trend, that those who are religiously inclined often have an affinity to a particular holy personality.

History provides us with examples of Prophets, noble men and women, saints and martyrs, each with differing dispositions and circumstances. Some have been ridiculed and driven out by their communities, imprisoned or made to live in abject poverty; some have stood tall against the tyrants of their time; others have freed thousands of people.

Each example is a gift from Allah (swt) to teach us how to make righteous decisions and react to situations. More importantly, these examples illustrate that no matter what trial or condition one experiences, there has already been a person who successfully endeavoured through that situation, for the sake of Allah (swt).

Take the story of Prophet Ayyub (a); he was extremely pious and prosperous in what he owned. The arch-deceiver Iblees suggested to Allah (swt) that the reason for his devout worship was due to the blessings he enjoyed. In testing Prophet Ayyub (a) Allah (swt) decided to take away these blessings, including his family, wealth and even health. The Holy Qur’an describes Prophet Ayyub’s (a) reaction to these tests when he calls out to his Lord Adversity has afflicted me! But You are the Most Merciful of those who show mercy (21:83). Despite all the difficulties Prophet Ayyub (a) faced, he turned toward his Lord and kept his faith. As a reward Allah (swt) says We responded to him and removed the distresses he had; We gave him his family and the like thereof – a Mercy from Us and reminder to the worshippers (21:84).

The experience of gaining and losing worldly blessings is familiar to all people. Prophet Ayyub (a) taught us to act with patience and persistence in faith through trials and misfortunes. We can gain strength from his example with the knowledge that Allah (swt) responds to those who turn to Him.

It is by understanding a holy personality’s circumstances that one finds a connection; a source of inspiration to whom they can turn for spiritual support and someone they can aspire to emulate. This connection is by no means restricted to identifying with them through the trials they overcame; sometimes we read a narration, hear a piece of advice or go on pilgrimage to a personality’s shrine and this first sparks the relationship. It was through the latter that my mother developed such an affinity to Lady Umm Kulthum (s) and soon after, she introduced her holy personality to me.

Having entered the mausoleum at the entrance of the Baab Saghir cemetery in Damascus, my mother and the rest of her group visiting Syria as pilgrims gathered around a shrine. It was said to contain the blessed body of Lady Umm Kulthum (s) or at least be dedicated to her. The group leader, Haji Mohammed Ramzanali (may Allah (swt) grant him a long life to continue serving the Ahlul Bayt (a)) proceeded to recount her life; however, he explained that little information was available about her to the extent that the dates of her birth and death remain disputed and her final resting place is not known for certain. Haji Mohammed concluded his speech with an emotional appeal to the community to research these aspects of her life, to recognise her status and position as the fourth grandchild of the Holy Prophet (s) and the daughter Imam Ali (a) and Lady Fatima (s).

This heartfelt plea had a profound effect on my mother. How could there be so little information about this great personality, she wondered. How could the lovers of the Ahlul Bayt (a) have ignored her role in the history of Islam? The connection was made and the goal became obvious. The plight was not due to her poverty or the message she delivered, but it was in that history had oppressed her and that only through unearthing her legacy and presenting it to the world could we begin to do justice to Lady Umm Kulthum (s). It was through this sorrow and love for Lady Umm Kulthum (s) that my mother asked me to research her unexplored life and in doing so, I was motivated to write this book in the hope that Haji Mohammed’s and my mother’s devotions are realised. Their devotion became my devotion.

The title of this book, The Hidden Treasure, was inspired by the famous statement by Allah (swt) I was a hidden treasure; I wanted to be known¹. I felt the saying accurately described her situation in history and more importantly her holy position.

This research has taken almost three years and an abundance of diverse literature and patience. It has been a journey, beginning with importing texts from Beirut, spending time in the Imam Shirazi Library, the libraries at the Al-Mahdi Institute in Birmingham and the Al-Khoei Islamic Centre in London and the bookshops of Damascus. It has ended with this book and a humble heart which will always be impassioned by Lady Umm Kulthum’s (s) cause.

There are two chapters which demanded independent analysis; the chapters on her existence, and her marriage to the second Caliph, Umar al-Khattab. Some of the most eminent Shi’a historians who have written about Lady Umm Kulthum (s) have vehemently disagreed on both these issues and this made it very difficult to draw definite conclusions on these subjects. However, these are not debates that could be ignored, considering the objectives of the book. I felt it was imperative not to begin this study with any preconceived notions that would bias my conclusions. For the analysis of the existence of Lady Umm Kulthum (s), I was assisted by Ayatollah Sheikh Ali al-Hakim of the Islamic College in London who has performed extensive research in this area. The issue of her marriage to Umar required a thorough knowledge of all the views and possibilities. I primarily relied on the book Zawaaj Umm Kulthum (The Marriage of Umm Kulthum) by the renowned researcher Sayyid Ali Shahristani² to provide me with sources and the perspectives of scholars from both schools of thought; however my conclusions have been predicated on personal observations in addition to those traditionally cited.

This book has been written to inspire all those who love the Ahlul Bayt (a) in the English-speaking world, whether or not they are formally trained in religious sciences. So for the purpose of accessibility, wherever possible, reference has been made to the English version of a book. If the book is available online, the web address has also been cited in the bibliography on page 200. An attempt has also been made to use the vernacular where possible. For example, although in most scholarly works, the followers of the twelve Imams after the Holy Prophet are known as Imami Shi’i Muslims or Shi’ites, here we have referred to them as the Shi’a. All quotes have been referenced using footnotes, where the author, book title, volume and page number have been cited. For those who are interested in researching further, the publication date, publisher and edition can be found in the bibliography.

Throughout the book, effort has been made to refer and commentate on the accounts and narrations attributed to Lady Umm Kulthum (s) from the original Arabic text. This is especially so in the chapter on Lady Umm Kulthum’s (s) key contributions in Kerbala, Kufa and Damascus. As with all commentaries, these are based on evidence from the Holy Qur’an, authentic traditions from the Ahlul Bayt (a), an understanding of Islamic Sciences, as well as insighful reflections which have led to an appreciation of what Lady Umm Kulthum (s) may have been alluding to in her speech. Where Arabic words and phrases have been explained, the terms have been transliterated into English and diacritic marks (harakaat) have been used to show exact pronounciation. A transliteration table can be found on page 205. I pray that these efforts please her.

The Holy Qur’an says "Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation" (33:56); and He sets an example by sending Peace upon His representatives (37:181). Following these commands, and with love and respect for great Islamic personalities such as Prophets, Imams, and the purified ladies of the Ahlul Bayt, (a) or (s) has been used after mentioning their names. The (a) for a male individual denotes Alayhis Salaam (peace be upon him); the (a) for a group denotes Alayhim as-Salaam (peace be upon them); and the (s) for a female individual denotes Alayhas Salaam (peace be upon her).

It is my belief that this work is the first dedicated biography or assessment of Lady Umm Kulthum’s (s) contributions that exists in any language and therefore, I ardently pray to Allah (swt) that He endorses its content by ensuring it reaches every corner of the world.

I would like to thank all those who participated in bringing this book to fruition: firstly to Sheikh Mohamed ‘Abu Jaafar’ Saleh for his translations, deep insight and commitment to assisting me and without whom this work would not have been completed. My uncle, Aqeel, for his translations and support; Sister Mariam Kourani for her assitance with checking translation; Sheikh Arif Abdulhussein and Mustafa Field for granting me access to their libraries; the Answering-Ansar team for their research notes; Syed Nadeem Sarwar, Syed Irfan Haider, Abbas and Shabbir Tejani for their moving poetry; those scholars who have read and endorsed the work, especially Sheikh Abbas Jaffer, Brother Yahya Seymour and Syed Mohamed Naqvi, for the time they took to review and critique the book; lastly, Sister Tehseen Merali for her excellent publishing work: your rewards are with Allah (swt).

I pray to Allah (swt) that this pleases Him and the Ahlul Bayt (a) and that in the times of need, Lady Umm Kulthum (s) is there to provide us with her intercession. Ameen.

Jaffer Ladak

Muharram 1433

1 al-Majlisi, Bihar al-Anwar, volume 87, page. 344

2 Also the author of The Prohibition of Recording Hadith

Introduction

Lady Umm Kulthum (s) was born into the house of Prophethood. She was present during the final period of revelation and witnessed the unravelling of the Muslim ummah after the death of her grandfather, Prophet Muhammad (s) and the brutal martyrdom of her mother, Lady Fatima (s). She was the last person to eat with her father, Imam Ali (a) before his head was struck in the mosque of Kufa. She served her brothers Imam Hassan (a) and Imam Hussain (a) especially after the event of Kerbala, whilst heavily chained and imprisoned, being a pillar of strength to her elder sister Lady Zainab (s) and nephew Imam Zain al-Abideen (a).

It is crucial to pause at this juncture and reflect on the statement above, to be conscious of the time in which this lady lived and her direct connection to these holy personalities. This enables the reader to appreciate the extent of her role in the lives of the household of the Prophet (s) and her involvement in the events which have shaped the history of Islam.

Despite her position within the Ahlul Bayt (a) and her contributions to Islamic history, Lady Umm Kulthum (s) has been the forgotten member of the Holy Household. The biographical details of her life are scarce and many scholars have mentioned her only in passing. In fact, many doubt whether she existed at all. Those who doubt her existence have thoroughly researched the information and presented their cases, leaving an imprint on future scholars who then decide whether or not to research her personality further. For those who uphold her blessed existence, she has normally been mentioned by name under the children or siblings of the Infallibles. At best, singular traditions concerning her participation have been mentioned in various books. To my knowledge, history provides no single book dedicated to analysing what is known about her life.

This has left a significant impact on how the Muslim community have understood Lady Umm Kulthum (s); it is as if we have accepted these shortcomings as valid and justifiable. This would not be a legitimate excuse in front of Allah (swt) or his Prophet (s). Allah (swt) tells the Prophet (s) "Say [Oh Muhammad]: I do not ask for any reward [from you for the deeds I have done] except love for my nearest of kin and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful" (42:23).

This shows that loving the Ahlul Bayt (a) is not purposeless, rather it is good and by loving them, Allah (swt) will increase us in goodness. The Holy Qur’an explains further in the chapter of The Night Journey that "if you do good, you do good for your own souls (17:7). So the reason why the Prophet (s) asks us to love his family becomes clear Say: I do not ask you aught in return except that he who will, may take the way to his Lord" (25:57). So for those who want to reach nearness to Allah (swt), there is a path; it is the path of Lady Fatima (s), her husband and her children, as the prophetic tradition states Verily, as for those who love the household of Muhammad, they will be released from reckoning, measurement of their deeds and passing the discriminating bridge. Verily, as for those who die bearing love for the household of Muhammad, they will die as believers and I guarantee paradise for them¹.

Furthermore, the Holy Qur’an has emphasised that we must give the near of kin their due rights (17:26) and so it is important we study their lives, not only because it is their right, but because we can learn so much from them, as the Holy Qur’an states Indeed Allah has chosen (the Prophet) Adam, (the Prophet) Nuh, the descendants of Ibrahim and the descendants of Imran above all nations (3:33). The Holy Qur’an warns against taking evil doers or mischief makers as our role models lest you harm people out of ignorance (49:6); nor to take as guardians those who take your religion as a joke (5:27).

Lady Umm Kulthum (s) is an exemplary role model; she is the daughter of Lady Fatima (s) and played a significant role in the most important events in the history of Islam. To pay attention to three of the grandchildren of the Prophet (s) and overlook the fourth is unjust. How do her great and noble family feel when we acknowledge and celebrate the births of all her relations except her? How do they view the analysis of their traditions and contributions but not hers? Indeed how does she feel about our disregard for her, despite her suffering for our sake?

This was emphatically answered one day by Lady Umm Kulthum (s) herself when she appeared in a dream to Imam al-Khomeini. The great leader narrates that she presented herself in front of him and stated You have mentioned my sister but you have not mentioned me.

This humble work attempts to address this unfortunate situation. There have been several works regarding the apparent marriage of Lady Umm Kulthum (s) to the second Caliph, and although the issue will be thoroughly examined here, there are broader aims to this book.

The first is to compile the relevant issues of her life into one book. This is an excellent starting point for debating contentious issues including the majority of her biographical information. It will also provide a chronological sequence of events which will put her contributions into perspective, in particular the role she played alongside her sister Lady Zainab (s), after the day of Ashura.

Secondly, this book aims to provide the reader with sufficient information to go beyond a superficial understanding of her life and gain practical lessons from her actions. In order to achieve this, an analysis of her narrations have been included, such as her sermon on the streets of Kufa and her lamentation at the gates of Medina.

Lastly, the book aims to reflect on what we as individuals and as a community that revers the Ahlul Bayt (a) can do to raise awareness about her and the rewards that are attached to engaging in her remembrance.

The objective of this book is to establish a place in our hearts for a member of the Ahlul Bayt (a) who we may not have previously appreciated. Although the majority of her life was spent in some of the most commonly remembered and recounted periods in history, she provides us with an outlook which is both unique and refreshing.

1 al-Majlisi, Bihar al-Anwar, vol. 27, page 114; see also at-Tabari, Bisharat al-Mustapha, page 36. Quoted in: Ibn Shadhan, One Hundred Virtues of Ali ibn Abi Talib and His Sons, the Imams, page 90

The Name Umm Kulthum

It is unanimously agreed by all historians (who uphold her existence) that the name given to Lady Umm Kulthum (s) when she was born was Zainab, like her elder sister¹. The majority of scholars have given her the title Zainab as-Sughra² (the smaller) whilst some have called her Zainab al-Wusta³ (the middle) as they attribute another Umm Kulthum as a daughter of Imam Ali (a) from another wife.

In Arab culture and tradition, it is not customary for a lady to be named Umm Kulthum, rather it is a title known as ‘kunya’ (teknonym) which is often used to identify a mother to her first born child. In Arabic, ‘Umm’ means ‘mother of’, so a lady named Umm Kulthum is ‘the mother of Kulthum’ where Kulthum is the name of her eldest daughter. However, in Arab culture, being called ‘mother of...’ or ‘father of...’ is not restricted to the names of children; the practice has also been used to highlight the characteristics or distinctive features of a person. These characteristics can be both positive and negative. In the case of Abu Lahab, mentioned in the Qur’an (111:1) his title or ‘kunya’ is used to highlight negative characteristics. Abu Lahab literally means, ‘Father of Flames’; this was due to the inflammation of his cheeks and it was also a prophecy of his ultimate destiny.

The title, Umm Kulthum, has been ascribed