Asma' was the daughter of 'Umays Ibn Ma'd Ibn Harith from the group of Kuth'am. Her mother was Khawlah Bint 'Awf Ibn Zuhayr Ibn Harith Ibn Kinanah, who was also known as Hind. Asma' was the full sister of Maymunah, the Holy Prophet's (S) wife, Lubabah Umm 'l-Fadl, the wife of 'Abbas, and Salma, the wife of Hamzah. They are all from the same mother and father.

Asma' married Ja'far al-Tayyar1 and migrated with him to Abyssinia where all their children were born.2 She arrived in al-Madinah with Ja'far on the day of the victory at Khaybar in 6 A.H., and the Holy Prophet (S) said, "I don't know which made me happier, the arrival of Ja'far or the victory at Khaybar."3

After the martyrdom of Ja'far in the month of Jumada al-Ula of 8 A.H., Asma' married Abu Bakr and bore him a son named Muhammad Ibn Abi Bakr. Ibn Sa'd relates 18 traditions4 from different chains of transmitters about Asma' marrying Abu Bakr and how they took part in the Hajj al-wada (the last Hajj of the Holy Prophet) and how Abu Bakr expressed his wish that Asma' should wash his body after his death.5

After the death of Abu Bakr, 'Ali Ibn Abi Talib married Asma', and their son Yahya was born. Ibn 'Abd al-Barr says, "There is no difference of opinion among different authors that Yahya is the son of Asma' and 'Ali Ibn Abi Talib. However, Ibn al-Kalbi believed that 'Awn was also their son, which is not true."6

Therefore, Asma' Bint 'Umays was the mother of 'Abdullah, 'Awn, and Muhammad (the sons of Ja'far), Muhammad Ibn Abi Bakr, and Yahya Ibn 'Ali Ibn Abi Talib. Al-Zarkali7 mentions the date of Asma’s death as 40 A.H. (661 AD).8

Her Merits

Asma' was one of the most sublime and impressive ladies of her time, a shining example of the Shi'ah faith and devotion to the family of the Holy Prophet (S). She was one of the first people to enter Islam and swore allegiance to the Holy Prophet (S) before he returned to Makkah.

Ibn Sa'd relates several traditions about Asma' from different narrators. For example, he writes, "When Asma' returned from Abyssinia, 'Umar said to her (in an insulting tone), ‘O Abyssinian! We surpassed you in migrating.'

Asma' answered, 'You speak the truth. I swear by my soul that while you were close to the Holy Prophet (S), who fed the hungry among you and taught Islam to those among you who were ignorant, we were in a foreign country and far from our own lands. I swear to God that I shall bring up this issue when I see the Holy Prophet (S).'

She then went to the Holy Prophet and repeated to him what 'Umar had said. Thereupon, the Holy Prophet said, 'Some people migrated once but you have migrated twice."'9 This narration shows Asma’s deep faith and strong devotion to the Messenger of God (S).

Ibn Sa'd narrates what she related about her skills and sense of duty with regards to housekeeping, "The day that Ja'far and his companions attained martyrdom, the Holy Prophet (S) came to see me. On that day, I had tanned 40 hides; after that I made dough to bake bread, washed the children's faces and...10 I was rubBintg the oil.

The Messenger of God (S) said, 'O Asma', where are Ja'far's children?'

I brought them to him. He embraced them, smelled them, and wept. I said, 'O Messenger of God, it seems you have some news about Ja'far.'

He said, 'Yes, he was killed today.' Asma' said, 'I arose and let out a cry.' The women gathered around her. The Prophet said (S) 'O Asma', don't say vain things, and don't beat your chest.'

The Prophet (S) exited and went to Fatimah (his daughter). He told her, 'Crying should be done for someone like Ja'far.' Then he said, 'Prepare food for Ja'far's family, because they are busy today.'"

From the time she came to al-Madinah, she was like a loving mother for Lady Fatimah ('a). So strong was their bond that Lady Fatimah entrusted her will to her, and Asma', following Fatimah's instructions, made a funeral bier that would not reveal the outline of Fatimah 's body and assisted Imam Ali ('a) in washing her body.11 Asma' is among those who witnessed the incident of Fadak and among the refuters of the tradition, "We Prophets do not leave inheritance. What we leave goes to charity", but Abu Bakr did not accept her testimony.

Shaykh al-Saduq, relying on his own sources, quotes Abu Basir as relating from Imam al-Baqir ('a) as saying, "May God have mercy upon (these) sisters, who are among the residents of Paradise. And, he then named them as Asma' Bint 'Umays, Umm al-Faql, and..."12

The Messenger of God said about Asma' and her sisters, "The believing sisters (are) Maymunahh, the wife of the Prophet, Umm al-Fadl, the wife of al-'Abbas Ibn 'Abd al-Muttalib, and Asma' Bint 'Umays, the wife of Ja'far."13

Shaykh al-Tusi, in his book Rijal al-Tusi, mentions Asma' Bint 'Umays as one of the companions of the Messenger of God (S) and a narrator of his traditions.14

Ahmad Ibn Hanbal has introduced her as one of the transmitters of traditions from the Messenger of God (S).15

Ayatullah Khu'i, in descriBintg her son Muhammad Ibn Abi Bakr, relates from al-Kashi16 from Ibn Qawlawayh17 from 'Abdullah Ibn Sinan from Imam al-Sadiq ('a) as saying, "Muhammad Ibn Abi Bakr's decency is due to his mother's, Asma' Bint 'Umays, influence."18 'Allamah Mamqani in listing her among the transmitters of traditions and giving a short biography of her says, "I consider her to be a trustworthy, reliable person, and her traditions are authentic.

Because of Imam al-Sadiq's ('a) words about her son..."19 al-Zarkali has written about her, "She was a companion of the Messenger of God (S). She had a high station."20

She has related traditions from the Holy Prophet (S). Lady Fatimah ('a), and Imam 'Ali Ibn Abi Talib ('a), Imam 'Ali Ibn al-Husayn ('a), 'Abdullah Ibn Ja'far (her son), Qasim Ibn Muhammad Ibn Abi Bakr, Umm 'Awn Bint Muhammad Ibn Ja'far, Sa'id Ibn al-Musayyab, 'Ubayd Ibn Rifa'ah, Abu Burdah Ibn Abi Musa, Fatimah Bint 'Ali Ibn Abi Talib, 'Abdullah Ibn 'Abbas, 'Abdullah Ibn Shaddad, Abu Zayd al-Madani, 'Umar Ibn al-Khattab, 'Urwah Ibn al-Zubayr, Abu Musa al-Ash'ari, 'Awn Ibn Ja'far (her son). Umm Ja'far the daughter of Ja'far Ibn Abi Talib, and others.

Shaykh al-Saduq has written, "It is narrated about Asma' Bint 'Umays that she said, 'One day the Messenger of God fell asleep while his head was in 'Ali's lap. The sun set and the time for 'Ali to pray his afternoon prayer elapsed (without him having prayed). The Holy Prophet (woke up and) said, 'O God! Ali was obeying you and your prophet, so return the sun for his sake.' Asma' continued, 'I swear to God, I saw the sun set and then rise again, so that there was no mountain or piece of land it did not shine upon, until 'Ali rose, made ablution said his afternoon prayer, and then it set again.'"21

Asma' Bint 'Umays said that she heard the Prophet (S) say, "The best of the Believers is 'Ali Ibn Abi Talib."22

Al-'Tabarani, relying on his own sources, relates a tradition from Fatimah Bint al-Husayn about Asma' Bint 'Umays, that she said, "The Messenger of God said to Imam 'Ali ('a), 'You are to me as Harun (Prophet Aaron) was to Musa (Prophet Moses), except that there is no prophet after me.'"23

'Allamah al-Majlisi relates from the book 'Uyun Akhbar al-Ridha that Imam al­ Ridha ('a) relates, quoting his forefathers and finally 'Ali Ibn al-Husayn that, he heard Asma' Bint 'Umays say, "I was with Lady Fatimah ('a), when the Messenger of God (S) entered. Fatimah was wearing a golden necklace that 'Ali had bought for her with money from spoils of war. The Holy Prophet said, 'O Fatimah, won't people say that Fatimah, the daughter of Muhammad's outward appearance is like that of the tyrants?' Fatimah immediately tore the necklace off her neck, sold it, bought a slave with the money, and set the slave free. The Holy Prophet was very pleased with her action.'24

Al-Majlisi relates traditions from the same book and with the same chain of transmitters, from Asma' Bint 'Umays about the births of Imam al-Hasan and Imam al-Husayn.25 He also relates the following tradition, quoting from the book Kashf al-Ghummah that Asma' Bint 'Umays said that she heard Lady Fatimah say, "I think it is unbecoming what happens during the burial of a woman. They throw a piece of cloth over her dead body in a way that the contour of her body becomes evident to the onlookers."

Asma' said, 'Shall I show you what I saw in Abyssinia?' She then sent for a soft stick, made an arch with it, and threw a cloth over it. Fatimah said, 'What you made is very beautiful. A woman's body cannot be distinguished from that of a man.'"26

Al-Tabarani relates 41 traditions from different chains of narrators about Asma' Bint 'Umays. Some of them are very similar.27

Al-Bukhari narrates traditions about Asma' Bint 'Umays in his book Sahih al-Bukhari.28

Thiqat al-Islam al­Kulayni, Shaykh al-Saduq, Shaykh al-'Tusi, and 'Allamah al-Majlisi have related traditions from Asma'.29

Asma' is one of the transmitters of the tradition about the events at Ghadir.

Hudhayfah Ibn al-Yaman has quoted her in proving the divinely ordained leadership of 'Ali Ibn Abi 'Talib ('a).30

• 1. Ja'far was similar to the Holy Prophet (S) in countenance and disposition. He became Muslim after Imam 'Ali ('a). [Usd al-Ghabah, vol. 1, p. 542].
• 2. Bihar al-Anwar, vol. 21, p. 55.
• 3. Usd al-Ghabah, vol. 1, p. 542; Bihar al-Anwar, vol. 21, p. 63.
• 4. Al-Tabaqat al-Kubra, vol. 8, pp. 281 -284.
• 5. Tarikh al-Ya'qubi, vol. 2, p. 25.
• 6. Al-Isti’ab, vol. 4, p.1785; Tanqih al-Maqal, vol 3, p. 69 (Chapter, al-Nisa); Tarikh al-Tabari, vol. 3, p. 162.
• 7. Khayr al-Din Ibn Mahmud Ibn Muhammad Ibn 'Ali Ibn Faris, al-Zarkali al-Dimashqi, was born on the 9th of Dhu'l-Hijjah in the year 1310 A.H.L in the city of Beirut. His father was a businessman and his mother was from Damascus. He lived and studied in Damascus and Lebanon. He went to Egypt towards the end of the year 1923 AD. He wrote books such as, Majmu'at Kabirah fi'l-Adab wa'l-Tarikh, a book on poetry, and Al-A'lam. [Al-A'lam by al-Zarkali].
• 8. Al-A'lam by al-Zarkali, vol. 1, p. 280.
• 9. Al-Tabaqat al-Kubra, vol. 8, p. 281.
• 10. Ibid, vol. 8, p. 282.
• 11. Al-Isti’ab, vol. 4, p. 1897.
• 12. Al-Khisal, vol. 2, p. 363, chapter nine, narration 55.
• 13. Al-Isti'ab, vol. 4, p. 1861; Usd al-Ghabah, vol. 5, p. 479; Al-M'ujam al-Kabir, vol. 24, p. 132.
• 14. Rijal al-Tusi, p. 34.
• 15. Al-Jami 'fi'I-'Ilal wa Ma'rifat al-Rijal, p. 245.
• 16. Abu 'Umar Muhammad Ibn Mas'ud al-Kashi wrote a book of biographies on distinguished personalities, and was the student of Hamdawayh Ibn Nasir al-Kashi and al-'Ayyashi.
• 17. Abu al-Qasim Ja 'far Ibn Muhammad Ibn Musa Ibn Qawlawayh al-Qummi al-Baghdadi was a transmitter of Shi'ah traditions. He was the student of Abu J'afar al-Kulayni and Shaykh al-Mufid. He passed away in the year 368 in Baghdad and was buried in the city of al-Kazimiyyah. He was the author of many books including al-Ziyarat. (Lughat Nama Dihkhuda)
• 18. Mu'jam Rijal al-Hadith, vol. 14, p. 230.
• 19. Tanqih al-Maqal, vol. 3, p. 69.
• 20. Al-A'lam, vol. 1, p. 306.
• 21. Al-Faqih, vol. 1, p. 203; al-M'ujam al-Kabir by al-Tabarani, vol. 24, p. 149 (It has a similar tradition).
• 22. Bihar al-Anwar, vol. 36, pp. 28 - 31.
• 23. Al-M'ujam al-Kabir, vol. 24, p. 149.
• 24. Bihar al-Anwar, vol. 43, p. 81.
• 25. Bihar al-Anwar, vol. 43, p. 238.
• 26. Bihar al-Anwar; vol. 43, p. 189.
• 27. Al-M'ujam al-Kabir, vol. 24, pp. 132 - 157.
• 28. Tahdhib al-Tahdhib, vol. 12, p. 398.
• 29. Al-Kafi, vol. 3, p. 324 and vol. 4, pp. 444 and 449; man-la-yahdaruhu 'l-faqih, vol. 1, pp. 101 and 203, and vol. 2, p. 380; Tahdhib al-Ahkam, vol. l, pp. 178 - 180, and vol. 5, pp. 389, 396, and 399; al-Istibsar, vol. 1, p. 153; Bihar al-Anwar, vol. 16, p. 175, vol. 22, p. 316, vol. 28, p. 102, vol. 29, pp. 124, 131, 158, and 197, vol. 30, p. 347.
• 30. Bihar al-Anwar, vol. 28, p. 104.