THE MARRIAGE OF LADY ZAYNAB'S (S) DAUGHTERS TO THE UMAYYADS

[Taqavi]

Does the Marriage of Lady Zaynab's (S) Daughters to the Umayyads Indicate Cordial Relations Between Ahl al-Bayt (AS) and the Umayyads?

 

Among certain historical doubts, it is claimed that the marriage of Lady Zaynab's (S) daughters to members of the Umayyad dynasty indicates cordial and intimate relations between Ahl al-Bayt (AS) and the Umayyads. At first glance, this claim appears to be a political inference drawn from family relations; however, to reach a correct judgment, one must consult authoritative historical sources and determine whether such marriages actually occurred, and if so, what their nature was.

1. The Children of Lady Zaynab (S)

According to reliable sources, Lady Zaynab (S) married Abdullah ibn Ja'far and had five children: Ali, 'Awn, Abbas, Muhammad, and Umm Kulthum.[1] With slight variation in another account, Ja'far al-Akbar, Ali, 'Awn al-Akbar, Abbas, and Umm Kulthum[2] are mentioned as her children.

Therefore, Lady Zaynab's (S) only daughter was Umm Kulthum, who has drawn historical attention because of Mu'awiya's proposal of marriage for her to his son Yazid. [3]

2. The Story of Mu'awiya's Proposal for Umm Kulthum

According to certain reports, Mu'awiya ibn Abi Sufyan attempted to marry the daughter of Abdullah ibn Ja'far to his son Yazid; however, through the intervention and prudent action of Imam Husayn (AS), this scheme failed, and he married the lady to Qasim ibn Muhammad ibn Ja'far—a matter we shall discuss further.

Regarding the precise identity of this lady, there is disagreement among historical texts; some sources identify her as "Umm Kulthum," the daughter of Zaynab Kubra (S), [4] while others refer to her as "Zaynab," the daughter of Umm Kulthum[5] (which apparently both references refer to the same person).

However, the essence of the story of Mu'awiya's proposal for his son is as follows: he wrote to Marwan ibn al-Hakam to propose Umm Kulthum, the daughter of Lady Zaynab (S), on behalf of Yazid. Abdullah ibn Ja'far stated that the decision regarding the daughter rested with Imam Husayn (AS). Marwan presented this proposal as "a means of reconciliation between Banu Hashim and Banu Umayya," but Imam Husayn (AS) firmly rejected the proposal and stated: "Our enmity with Banu Umayya is based on divine interests and cannot be bargained away for worldly interests." [6]

This account demonstrates that Mu'awiya's proposal was a political act aimed at legitimacy-building, not a sign of cordial relations.

3. The Actual Marriage of Umm Kulthum

According to historical sources, Umm Kulthum married Qasim ibn Muhammad ibn Ja'far ibn Abi Talib. Her husbands after Qasim have been identified as: Hajjaj ibn Yusuf, Aban ibn Uthman ibn Affan, [7] and Khalid ibn Yazid ibn Mu'awiya. [8] The sources do not mention Yazid as a husband of Umm Kulthum.

4. The Marriage of Umm Kulthum to Hajjaj ibn Yusuf Thaqafi

First, it must be understood that the occurrence of such marital ties never implies acceptance of or legitimacy-granting to the inhumane conduct and violent approaches of these oppressive factions; for in many cases, these marriages took place under duress and threat. In reality, the Prophet's Household (SAW) always resisted such forced marriages with all their might. As an example, when Mu'awiya proposed Umm Kulthum for his son, Abdullah delegated the decision-making to Imam Husayn (AS); he, in turn, to prevent this marriage from taking place, immediately married her to his cousin Qasim ibn Muhammad ibn Ja'far. Nevertheless, after Qasim's death, Hajjaj ibn Yusuf, relying on force and threats, attempted to impose the marriage. [9]

Furthermore, examination of historical and hadith documents demonstrates that the marriage of individuals such as Umm Kulthum to Hajjaj ibn Yusuf was not an ordinary union, but rather the direct product of pressure, intimidation, and desperation in order to safeguard the lives of the Alawis. In fact, the Umayyad rulers, by imposing these marriages followed by purposeful divorces, sought—in addition to exerting psychological pressure on the Prophet's Household—to undermine their social standing among the Shia, and also to acquire a false legitimacy in the eyes of the devotees of Ahl al-Bayt (AS).

As an example, reports in hadith sources indicate that the primary motive of Hajjaj ibn Yusuf behind this forced union was the murder of that Alawid lady—a matter that placed Abdullah ibn Ja'far in a dire and fearful situation. According to a narration that Ibn Abi Rafi' transmitted from Abdullah, he advised his daughter to recite a particular transmitted supplication (one that the Prophet (s) would utter in times of grief) to avert Hajjaj's evil and put his mind at ease. Historical sources emphasize that this measure proved effective, and Hajjaj divorced her before achieving his wicked objective. [10]

Historical evidence indicates that Khalid ibn Yazid (the former suitor of this lady), through consultation and behind-the-scenes efforts with Abdul Malik, persuaded him to issue the divorce order to Hajjaj, and thus this ill-fated union was brought to an end. [11]

Conclusion

Through examination of historical narrations concerning the life of Umm Kulthum bint Abdullah ibn Ja'far, it can be understood that the family ties between the Alawis and the Umayyad rulers (including Mu'awiya and Hajjaj) were political instruments used by the Umayyads, who sought through these marriages to create a false balance and undermine the social standing of the Prophet's Household (s). The Alawis, through prudence and resistance (such as Imam Husayn's (AS) action in marrying her to Qasim), endeavored to prevent these ties from becoming instruments for dishonor or physical elimination. Therefore, these marriages were not signs of cordiality, but rather reflections of pressures, political confrontations, and efforts to safeguard the life and dignity of the Prophet's Household during times of crisis.

 

 

 

 

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[1] . Al-Tabaqat al-Kubra, by al-Waqidi (Ibn Sa'd), vol. 8, p. 340.

[2] . Al-Ma'arif, by al-Dinawari (Ibn Qutayba), vol. 1, p. 207 / Ansab al-Ashraf, al-Baladhuri, vol. 2, p. 67.

[3] . Al-'Awalim, Imam al-Husayn, by al-Bahrani, Shaykh Abdullah, p. 87.

[4] . Ansab al-Ashraf, by al-Baladhuri, vol. 5, p. 142 / Mu'jam al-Buldan, by al-Hamawi (Yaqut), vol. 1, p. 469.

[5] . Al-Jalis al-Salih al-Kafi wa al-Anis al-Nasih al-Shafi, by al-Ma'afi ibn Zakariya, p. 107.

[6] . Bihar al-Anwar, by Allama al-Majlisi, vol. 44, pp. 119-120.

[7] . Al-Ma'arif, by al-Dinawari, Ibn Qutayba, vol. 1, p. 207 / Nasab Quraysh, by al-Zubayri, Mus'ab ibn Abdullah, p. 82 / Ansab al-Ashraf, al-Baladhuri, vol. 2, p. 68.

[8] . Al-Kamil fi al-Lugha wa al-Adab, by al-Mubarrad, Muhammad ibn Yazid, vol. 1, p. 273.

[9] . Bihar al-Anwar, by Allama al-Majlisi, vol. 44, pp. 119-120.

[10] . Musnad Ahmad, by Ahmad ibn Hanbal, vol. 3, p. 285.

[11] . Tarikh Dimashq, by Ibn Asakir, vol. 12, p. 125.