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Umm 'Atiyya al-Ansari
Personal Information
Full NameNusayba bint al-Harith
TeknonymUmm 'Atiyya
Muhajir/AnsarAnsar
Place(s) of ResidenceMedina
Death17/638
Religious Information
Known forParticipating in battles, treating the wounded
Other ActivitiesNarrator of Hadith regarding washing the deceased


Umm 'Atiyya al-Ansari (Arabic: أم عطية الأنصاري) was a distinguished Companion of the Prophet (s) and a narrator of Hadith. She actively participated in battles, primarily by tending to the wounded. Notably, following the wounding of Imam Ali (a) at the Battle of Uhud, she was instructed by the Prophet (s) to treat his injuries.

Both Shia and Sunni sources record narrations from her regarding hayd, washing the deceased, funerals, and mourning practices. Among her reports is a narration highlighting a specific virtue of Imam Ali (a) and the Prophet's (s) supplication for his recovery; this account appears in the sources of both sects.

Umm 'Atiyya was renowned for her role in washing the deceased in Medina, having performed the ritual washing of Zaynab, the daughter of the Prophet (s). She acquired the correct method of ghusl directly from the Prophet (s) and subsequently taught it to other Companions. Mamaqani, a Shia biographical scholar, categorized Umm 'Atiyya's status as unknown (majhul al-hal); however, he argued that the general reliance of Muslims on her narrations concerning the washing of the deceased serves as evidence of her trustworthiness (wathaqa) or, at minimum, her good standing (husn al-hal).

Biography

Umm 'Atiyya al-Ansari, identified variously as Nusayba al-Ansariyya[1] or Nusayba bint al-Harith,[2] was a Companion of the Prophet (s) and a narrator of hadith.[3] Scholars have characterized her as a Companion of great standing,[4] noted for her virtue,[5] high status,[6] and jurisprudential knowledge (faqih).[7] She is predominantly recognized by her teknonym (Umm 'Atiyya),[8] which has become her primary designation.[9]

Upon embracing Islam, Nusayba pledged allegiance to the Prophet (s) and accompanied him in various battles.[10] Hassun, the author of A'lam al-nisa' al-mu'minat, states that she participated in both the Second Pledge of al-'Aqaba and the Pledge of al-Ridwan.[11]

Umm 'Atiyya was associated with Basra;[12] upon arriving in Medina, she resided in the Bani Khalaf quarter.[13] Prior to Islam, she practiced female circumcision, a profession she continued with the Prophet's (s) approval. The Prophet (s) provided her with specific guidance regarding this practice.[14] Her engagement in this field earned her the epithet "Umm 'Atiyya al-Ansariyya al-Khafida" (the circumciser).[15]

Ibn al-Jawzi, the author of Al-Muntazam, posits that she died in 17/638,[16] whereas other accounts suggest she lived until 70/689.[17]

Narrator of Hadith

Umm 'Atiyya is recognized as a narrator of hadith from the Prophet (s).[18] In addition to the Prophet (s), she also transmitted narrations from 'Umar b. al-Khattab.[19] It is reported that she narrated 40 hadiths from the Prophet (s).[20] These narrations appear in the Sihah Sitta (Six Authentic Sunni Books).[21] The Sahihayn (Al-Bukhari and Muslim) contain six agreed-upon hadiths from her, while each recorded one additional narration unique to their respective collections.[22] Al-Tabarani is said to have recorded nearly 85 hadiths from her.[23]

Those who narrated from Umm 'Atiyya include Muhammad b. Sirin,[24] his sister Hafsa,[25] Anas b. Malik,[26] 'Abd al-Malik b. 'Umayr,[27] 'Ali b. al-Aqmar,[28] Isma'il b. 'Abd al-Rahman b. 'Atiyya,[29] and Umm Sharahil.[30][31]

Her narrations cover topics such as hayd, washing the deceased, funerals,[32] and mourning for the dead.[33] A frequently cited narration in both Shia[34] and Sunni[35] biographical and virtue-related sources concerns the virtues of Imam Ali (a) and the Prophet's (s) prayer for his health.[36]

Reliability

Sheikh Tusi[37] and other Shia biographical scholars following him[38] list Umm 'Atiyya as a Companion of the Prophet (s) but do not explicitly discuss her degree of reliability (wathaqa). Mamaqani, the author of the biographical work Tanqih al-maqal, categorized her status as unknown (majhul al-hal); however, he argued that the reliance of Muslims on her methods for washing the deceased serves as evidence of her trustworthiness (wathaqa) or, at minimum, her good standing (husn al-hal).[39]

Presence in Battles

Umm 'Atiyya participated in numerous battles[40] alongside the Prophet (s).[41] She was present in seven military expeditions,[42] including the Battle of Khaybar.[43] Reports indicate she was one of twenty women who took part in the Battle of Khaybar.[44]

Umm 'Atiyya, along with other women wearing distinctive clothing,[45] remained at the rear of the Muslim army camp to support the combatants.[46] They provided essential services such as cooking, guarding the soldiers' belongings, treating the sick, and tending to the wounded.[47] Consequently, she is often described as a female relief worker.[48] It is recorded that she was among the women to whom the Prophet (s) allocated a portion of the spoils of war.[49]

Treating Imam Ali's (a) Wounds

A report states that following the severe wounding of the Commander of the Faithful (a) in the Battle of Uhud, the Prophet (s) assigned Umm 'Atiyya, along with Umm Sulaym, to treat him. When Umm 'Atiyya despaired of healing the Imam's (a) wounds, she informed the Messenger of God (s) about the critical nature of his condition. The Prophet (s) touched the wounds, prayed for the Imam (a), and said: "Whoever becomes like this in the way of God has passed his test in the best manner and has fulfilled his responsibility." The Imam (a) also thanked God for not fleeing and not turning his back on the enemy.[50] It is said that Imam Ali (a) used to visit Umm 'Atiyya's house to take a midday nap (qaylula).[51]

Washing the Deceased

Umm 'Atiyya was a prominent figure among those who performed ghusl for the dead.[52] According to some reports, she washed Zaynab, the daughter of the Prophet (s), at the instruction of the Prophet (s).[53][54] The Prophet (s) taught Umm 'Atiyya the proper method for ghusl and provided her with specific recommendations. Ibn 'Abd al-Barr, a Sunni hadith scholar, holds that she witnessed the ghusl of the Prophet's (s) daughter and narrated accounts regarding it.[55]

Some sources also mention her washing Umm Kulthum, another daughter of the Prophet (s).[56] Several Sahaba and Tabi'un[57] from Basra[58] learned the rituals of washing the dead from her. Her hadith concerning the ghusl of the dead is considered a definitive and foundational principle in Islamic jurisprudence.[59]

Shared Name with Umm 'Umara

The shared name between Umm 'Atiyya and Nusayba bint Ka'b (surnamed Umm 'Umara), another female Companion, has led to discrepancies among biographers. While some researchers have noted these disagreements,[60] others have merged information about the two individuals,[61] citing quotes from Yahya b. Ma'in and Ahmad b. Hanbal in which Umm 'Atiyya al-Ansari is identified as Nusayba bint Ka'b.[62] However, scholars such as Ibn 'Abd al-Barr, the author of Al-Isti'ab, distinguish them as separate individuals.[63] Conversely, some have referred to her as Nusayba bint Ka'b while still considering her distinct from Umm 'Umara.[64][65]

It is noted that her name has been pronounced as both Nusayba and Nasiba;[66] however, other scholars maintain that Umm 'Atiyya was named Nusayba while Umm 'Umara was named Nasiba.[67]

Notes

  1. ↑ Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 733.
  2. ↑ Al-Azdī, Al-Muʾtalif wa al-mukhtalif, 1428 AH, vol. 2, p. 692; Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947; Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 502.
  3. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 333.
  4. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947; Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 202; Khuzāʿī, Takhrīj al-dalālāt, 1419 AH, p. 753.
  5. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 502; Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 733.
  6. ↑ Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 202.
  7. ↑ Al-Dhahabī, Siyar aʿlām al-nubalāʾ, 1405 AH, vol. 2, p. 218.
  8. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1919.
  9. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 6, p. 280.
  10. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 333.
  11. ↑ Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 733.
  12. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947; Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 202; ʿAlyārī Tabrīzī, Bahjat al-āmāl, 1412 AH, vol. 7, p. 568.
  13. ↑ Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba, 1415 AH, vol. 8, p. 438.
  14. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 6, p. 367; Aʿlamī Ḥāʾirī, Tarājim aʿlām al-nisāʾ, 1407 AH, vol. 1, p. 287; Sahmī, Tārīkh Jurjān, 1407 AH, p. 559.
  15. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 6, p. 367.
  16. ↑ Ibn al-Jawzī, Al-Muntazam, 1412 AH, vol. 4, p. 246.
  17. ↑ Al-Dhahabī, Siyar aʿlām al-nubalāʾ, 1405 AH, vol. 2, p. 218.
  18. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 333.
  19. ↑ Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba, 1415 AH, vol. 8, p. 437; Ḥusaynī, Al-Tadhkira bi-maʿrifat rijāl al-kutub al-ʿashara, 1418 AH, vol. 4, p. 2359; Gharawī Nāʾīnī, Muḥaddithāt Shīʿa, 1375 SH, p. 85.
  20. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 503.
  21. ↑ Markaz-i Mudīriyyat-i Ḥawzahā-yi ʿIlmiyya-yi Khwāharān, Bānwān-i ʿālima wa āthār-i ānhā, 1379 SH, p. 22; Gharawī Nāʾīnī, Muḥaddithāt Shīʿa, 1375 SH, p. 86.
  22. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 503.
  23. ↑ Markaz-i Mudīriyyat-i Ḥawzahā-yi ʿIlmiyya-yi Khwāharān, Bānwān-i ʿālima wa āthār-i ānhā, 1379 SH, p. 22; Gharawī Nāʾīnī, Muḥaddithāt Shīʿa, 1375 SH, p. 86.
  24. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 53, p. 186.
  25. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 352.
  26. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947; Ḥusaynī, Al-Tadhkira bi-maʿrifat rijāl al-kutub al-ʿashara, 1418 AH, vol. 4, p. 2359; Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 203.
  27. ↑ Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, 1325 AH, vol. 9, p. 112.
  28. ↑ Ibn Qāniʿ al-Baghdādī, Muʿjam al-ṣaḥāba, 1425 AH, vol. 14, p. 5216.
  29. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 8, p. 262.
  30. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 42, p. 337.
  31. ↑ Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 5, p. 315; Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba, 1415 AH, vol. 8, p. 437; Gharawī Nāʾīnī, Muḥaddithāt Shīʿa, 1375 SH, p. 85.
  32. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 502.
  33. ↑ Al-Ṣāliḥī al-Dimashqī, Subul al-hudā wa al-rashād, 1414 AH, vol. 12, p. 211.
  34. ↑ For example see: Ibn Shahrāshūb, Al-Manāqib, Qom, vol. 2, p. 221; Ibn Ḥayyūn, Sharḥ al-akhbār, 1409 AH, vol. 2, p. 302; Karājakī, Kanz al-fawāʾid, 1410 AH, vol. 1, p. 296; Marʿashī Shūshtarī, Iḥqāq al-ḥaqq, 1409 AH, vol. 7, p. 81.
  35. ↑ For example see: Ibn Ḥanbal, Faḍāʾil al-ṣaḥāba, 1430 AH, vol. 2, p. 754; Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 42, p. 337; Ibn al-Maghāzilī, Manāqib al-Imām ʿAlī b. Abī Ṭālib (a), 1424 AH, p. 142.
  36. ↑ ʿAn Abī al-Jarrāḥ, qāl: Ḥaddathanī Jābir b. Ṣabīḥ, ʿan Umm Sharāḥīl, ʿan Umm ʿAṭiyya: Anna Rasūl Allāh ṣallā Allāh ʿalayhi wa sallam baʿatha ʿAliyyan fī sariyyatin fa-raʾaytuhu rāfiʿan yadayhi wa huwa yaqūl: Allāhumma lā tumitnī ḥattā turiyanī ʿAliyyan (Umm 'Atiyya said: The Prophet (s) sent Ali (a) on an expedition. Afterwards, I saw him raising his hands and saying: "O God, do not let me die until You show me Ali.")
  37. ↑ Al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1427 AH, p. 52.
  38. ↑ For example see: Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 12, p. 211; Al-Khūʾī, Muʿjam rijāl al-ḥadīth, 1413 AH, vol. 24, p. 205; Tafrishī, Naqd al-rijāl, 1377 SH, vol. 5, p. 307.
  39. ↑ Māmaqānī, Tanqīḥ al-maqāl, n.d., vol. 3, Al-Kunā, p. 73.
  40. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 502; Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 5, p. 315.
  41. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947.
  42. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 333; Al-Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 5, p. 289.
  43. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 334.
  44. ↑ Al-Wāqidī, Al-Maghāzī, 1409 AH, vol. 2, p. 685; Al-Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 1, p. 321; Yūsufī Gharawī, Mawsūʿat al-tārīkh al-Islāmī, 1383 SH, vol. 4, p. 26.
  45. ↑ Al-Amīn, Aʿyān al-Shīʿa, 1403 AH, vol. 3, p. 483.
  46. ↑ Jamʿī az Nuwīsandagān, Tārīkh-i Islām: Dawrān-i Payāmbar (s), 1380 SH, p. 322.
  47. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 333; Al-Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 5, p. 289.
  48. ↑ Jamʿī az Nuwīsandagān, Tārīkh-i Islām: Dawrān-i Payāmbar (s), 1380 SH, p. 322.
  49. ↑ Ḥalabī Shāfiʿī, Al-Sīra al-Ḥalabiyya, 1427 AH, vol. 3, p. 82; Murtaḍā ʿĀmilī, Al-Ṣaḥīḥ min sīrat al-Nabī al-aʿẓam, Qom, vol. 18, p. 59; Al-Suhaylī, Al-Rawḍ al-unuf, 1412 AH, vol. 6, p. 585.
  50. ↑ Ibn Shahrāshūb, Al-Manāqib, Qom, vol. 2, p. 119; Al-Ḥurr al-ʿĀmilī, Ithbāt al-hudāt, 1425 AH, vol. 1, p. 368.
  51. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 334; Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 203; Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba, 1415 AH, vol. 8, p. 438.
  52. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 502; Abū Nuʿaym, Maʿrifat al-ṣaḥāba, 1422 AH, vol. 5, p. 315.
  53. ↑ Al-Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 5, p. 289.
  54. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 8, p. 333; Al-Amīn, Aʿyān al-Shīʿa, 1403 AH, vol. 3, p. 482; Abū Nuʿaym, Ḥilyat al-awliyāʾ, Cairo, vol. 6, p. 340; Mihrīzī, Mīrāth-i ḥadīth-i Shīʿa, 1380 SH, vol. 16, p. 39.
  55. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947.
  56. ↑ Al-Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 3, p. 124; Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 8, p. 555; Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 6, p. 384; Ibn al-Jawzī, Al-Muntazam, 1412 AH, vol. 3, p. 375.
  57. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947.
  58. ↑ Ḥassūn, Aʿlām al-nisāʾ al-muʾmināt, 1421 AH, p. 203.
  59. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947; Khuzāʿī, Takhrīj al-dalālāt, 1419 AH, p. 753.
  60. ↑ Ibn al-Athīr, Usd al-ghāba, 1409 AH, vol. 6, p. 280.
  61. ↑ Ibn Ḥibbān, Tārīkh al-ṣaḥāba, 1410 AH, p. 254.
  62. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1947; Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 503.
  63. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb, 1412 AH, vol. 4, p. 1919.
  64. ↑ Ibn al-Jawzī, Ṣifat al-ṣafwa, 1423 AH, vol. 2, p. 50.
  65. ↑ Ibn al-Jawzī, Al-Muntazam, 1412 AH, vol. 4, p. 246.
  66. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 503.
  67. ↑ Al-Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 503.

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