Arwa was the daughter of Harith (Harth) Ibn 'Abd al-Muttalib Ibn Hashim, and thus the paternal cousin of the Holy Prophet (S) and Imam 'Ali al-Murtaza ('a). Her mother was Ghazziyyah Bint Qays Ibn Tariq... Ibn Fahr. She was married to Abu Wida'ah Ibn Sabra. Their children were Muttalib, Abu Sufyan, Umm­Jamil, Umm Hakim, and Rab'ah. Arwa stayed with her tribe, the Banu-Harith Ibn 'Abd al-Muttalib, until she died in al-Madinah in the year 50 A.H. during the rule of Mu'awiyah.

Her Merits

Arwa was a woman of such eloquence that others felt inadequate in her presence. A number of eminent Sunni and Shi'ah scholars related in their books her discourse with Mu'awiyah Ibn Abi Sufyan, during which she shamed and disgraced him and showed the truthfulness and justice of the members of the Prophet's family and especially of Imam 'Ali ('a). At the time of this discourse, Arwa was already an old woman.

At the end of Arwa's speech, Mu'awiyah, in order to compel her to silence, said, "O Aunt! Tell me what you need and put this talk aside." Arwa answered, "Give the order that I should be given two thousand dinars and two thousand dinars and two thousand dinars." Mu'awiyah asked, "What do you need two thousand dinars for?" Arwa replied, "[With the first two thousand dinars] I want to buy a spring of water on an even and fertile piece of land for the descendants of Harith Ibn 'Abd al-Muttalib. The next two thousand dinars I want to spend on assisting young people from the Harith Ibn 'Abd al-Muttalib tribe to marry, and the last two thousand dinars I want to spend on visiting the House of God and solving the problems of al-Madinah."

After thus answering Mu'awiyah, Arwa praised the merits of Imam 'Ali ('a) and wept for a long time. Mu'awiyah ordered to give her six thousand dinars and said, "O Aunt, pass on what is past and take what you wanted." Arwa said, "I have no need for you," and left Mu'awiyah's court. Mu'awiyah told his companions, "I swear to God, if all of you had spoken, she would have answered you all. The women of Banu-Hashim are more eloquent than their men.1

We can conclude from the above that Arwa was a pious, righteous, wise, and benevolent woman. She was steadfast in adherence to her faith, school of thought, and unafraid to speak the truth and defend her Imam. Her capabilities in composing poetry and her eloquence were such that Mu'awiyah and his companions were unable to compete with her.

Zaynab Fawwaz2 has written about Arwa, "Arwa was one of the wise and eloquent people of her era. She did wonders when she lectured and her speech was succinct. She was the child of eloquence, the essence of fluency, and a wise insightful person."3

'Umar Ridha Kahhalah said of her, "Among those who confronted Mu'awiyah Ibn Abi Sufyan, she was the sharpest in speech."4

Shaykh Mahallati has written, "Sunni scholars have mentioned the visits of this sublime and impressive woman to Mu'awiyah and her speeches, which were more caustic than a viper's poison."5

Shaykh al-Tusi,6 Ibn Sa'd and Ibn Hajar have mentioned her name as a narrator of the Prophet's (S) traditions.7

She has also related traditions from 'Ali Ibn Abi Talib ('a). Qutadah and Anas Ibn Malik have related traditions from her.

The Sunni scholars; Ibn Tayfur, Ibn 'Abd-Rabbih and 'Umar Ridha Kahhalah, in reference to Anas Ibn Malik, have related in their books, "When Arwa Bint al­Harith Ibn 'Abd al-Muttalib was an elderly woman, she went to see Mu'awiyah Ibn Abi Sufyan. When Mu'awiyah asked her how she was, Arwa responded [a partial translation follows], 'I am well, but you have rejected [God's] blessings. You began a war with your paternal cousin [Ali Ibn Abi Talib ('a)] and attributed the title of Amir al-Mu'minin ' to yourself while it was not your right to assume this title. You thus left [your] religion and usurped someone else's right, a right which belongs neither to you nor to your ancestors. You do not have a good standing in Islam, and have [thereby] also rejected the Prophet of God (S). I hope that God will destroy your future, and make your countenance unsightly and despicable. And, that He will return the right [of the position of Amir al-Mu'minin] to its rightful owner, even if the polytheists do not like it.'

She continued, 'We, the members of the Prophet's (S) family, were those who were the foremost in religion and rank until God took the Prophet's (S) soul, while his sins were forgiven and he had a high, honored station before God. We (the members of the Prophet's family) have become like the nation of Musa ('a) among Pharaoh's people. They killed the boys in Musa's ('a) nation and kept their women alive. After the death of the Prophet (S), the paternal cousin of the most eminent of all messengers became among you as Harun (Aaron) became (among his people) after the occultation of Musa ('a), when he said: 'O son of my mother, the people demeaned me and almost killed me.' After the messenger of God, no one will ever gather and unite us [the members of the Prophet's household] again, and never again will hardship be easy for us. Our ultimate destination is paradise and yours is hell."

In order to silence her, Mu'awiyah said, "O my aunt, tell me what you need and leave women's talk aside." After thus discrediting Mu'awiyah and his companions, Arwa stated her request (see section about her merits). Mu'awiyah said, "This sum will be yours, but I swear by God, if 'Ali were in my place, he would not have done this."

Arwa replied, "You speak the truth, [he would not have done this] because, verily, 'Ali was the faithful keeper of what was entrusted to him. He [always] acted according to God's command and took [from the people] according to His orders. But you lost what was entrusted to you and committed treason against God by committing treason against His estate. You gave from God's estate to those who have no right to receive it. God, in His book, ordained certain rights for certain groups and explained them. However, you have not ensured that those rights are given. 'Ali enjoined us to take our right, which God made compulsory upon us. But, he became embroiled fighting the war you incited and was not able to set things right. What I asked from you is nothing for you, but you behave as if you had bestowed a great gift upon me, whereas I have only asked for our rights. We would never take anything that we were not entitled to. You dare to mention 'Ali's name? May God break your jaw and bring great misfortune upon you that you speak of him in this way."

After this speech, Arwa wept and recited the following poem in praise of Imam 'Ali ('a)8

O eye, woe upon you. Come and help us.

O eye, weep for our Leader of the Faithful.

We are stricken with the death of our boldest rider (in war).

He journeyed by ship (a splendid camel).

He who wore slippers as well as shoes.

He who recited Chapter "Hamd" as well as lengthy chapters.

Whoever beheld the countenance of Abu al-Hasan,

He perceived a whole moon that awed the looker.

Never, by God, will I forget 'Ali,

Or, the beauty of his prayer among those who bow (in prayer).

You divided us during the holy month (of Ramadan, when killing is forbidden altogether).

You divided the nation of the best of all people.

• 1. Balaghat al-Nisa', p. 43; Al-'lqd al-Farid, vol. 1, p. 358.
• 2. Zaynab Bint 'Ali Ibn al-Husayn Ibn 'Abdullah Ibn...Fawwaz al-'Amili (1276 – 1332 A.H.L) was a literary woman, historian, and contemporary writer. She wrote different books including, al-Durr al-Manthur fi tabaqat Rabbat al-Khudur. (Musaffa al-Maqal fi Muisannafat 'Ilm al-Rijal).
• 3. Al-Durr al-Manthur fi tabaqat Rabbat al-Khudur, p.25.
• 4. A'lam al-Nisa', vol. 1, p. 28.
• 5. Rayahin al-Shari'ah, vol. 3, p. 333.
• 6. Muhammad Ibn al-Hasan Ibn 'Ali al-Tusi, was a jurisprudent, studied principles, was a religious authority, orator, transmitter of traditions, and commentator on the Holy Qur'an. He was born in 385 A.H.L in Tus, and was the student of Shaykh al-Mufid. He wrote many books such as, al-Tibyan fi Tafsir al-Qur'an, Tahdhib al-Ahkam, al­lstibsar fi ma'khtulifa mina'l-Akhbar, and others. [Mu'jam al-Mu'allifin].
• 7. Rijal al-Tusi, p. 32 (Bint al-Harith); al-Tabaqat al-Kubra, vol.8, p. 50; al-Isabah, vol. 4, p. 221.
• 8. Balaghat al-Nisa', p. 43; al- 'lqd al-Farid, vol. 1, p. 357; al-Durr al-Manthur fi tabaqat Rabbat al-Khudur, p. 25; Bihar al-Anwar, vol. 42, p. 120; Rayahin al­Shari 'ah, vol. 3, p. 333; A'yan al-Shi'ah, vol. 3, p. 245.