Asma bint Abu Bakr: The Woman of Two Belts

Asma bint Abu Bakr stands as one of the most courageous and remarkable women in Islamic history, a figure whose bravery, faith, and strength of character made her an inspiration for Muslims throughout the centuries. Born around 595 CE in Mecca, she was the daughter of Abu Bakr al-Siddiq, the closest companion of Prophet Muhammad and the first Caliph of Islam, and the elder sister of Aisha bint Abu Bakr, one of the most learned women in Islamic history. Her life spanned an extraordinary ninety-seven to one hundred years, during which she witnessed the entire prophetic period, the era of the Rightly Guided Caliphs, and the early Umayyad period, making her one of the longest-living companions of the Prophet and a living link to the earliest days of Islam for several generations of Muslims.

What distinguished Asma from many other companions was her extraordinary courage and her willingness to take risks for the sake of Islam, even when those risks threatened her own safety and well-being. She is best known for her crucial role during the Hijra, the Prophet Muhammad's migration from Mecca to Medina in 622 CE, one of the most pivotal events in Islamic history. During this dangerous journey, when the Prophet and Abu Bakr were hiding in the Cave of Thawr while Quraysh search parties scoured the area looking for them, it was Asma who risked her life daily to bring them food and water and to provide them with information about the movements of their enemies. Her courage and resourcefulness during this critical period earned her the honorific title "Dhat al-Nitaqayn" meaning "The Woman of Two Belts" or "She of the Two Belts," a name that would be remembered and honored throughout Islamic history.

The story behind this unique title demonstrates both Asma's quick thinking and her dedication to supporting the Prophet's mission. When she prepared food to take to the Prophet and her father in the cave, she needed something to tie the food container and water skin to make them easier to carry. Finding nothing suitable at hand, she tore her waist belt in two, using one piece to secure the food and the other to secure the water. This practical solution to an immediate problem became symbolic of her resourcefulness and her willingness to sacrifice even her own clothing to serve Islam. The Prophet Muhammad himself gave her this honorific title, ensuring that her contribution would be remembered and that her example of courage and sacrifice would inspire future generations of Muslims.

Asma's significance in Islamic history extends far beyond her role in the Hijra, though that alone would have been sufficient to secure her place in the annals of Islam. She was among the earliest converts to Islam, accepting the faith when she was only a young teenager, demonstrating a spiritual maturity and conviction that was remarkable for her age. She endured persecution and hardship for her faith, remaining steadfast even when her family was subjected to economic boycott and social ostracism by the Quraysh. She migrated to Medina, where she became part of the growing Muslim community and witnessed the establishment of the first Islamic state. She married Al-Zubayr ibn al-Awwam, one of the most courageous companions of the Prophet and one of the ten promised paradise, and together they raised a family that would produce some of the most important figures in early Islamic history.

Her son, Abdullah ibn al-Zubayr, would become one of the most significant figures in early Islamic history, serving as a rival caliph to the Umayyads and controlling Mecca and much of Arabia for nearly a decade. Asma's relationship with her son and her support for his stand against what she saw as Umayyad tyranny demonstrated her continued commitment to Islamic principles and her willingness to support resistance against injustice even in her advanced age. Her famous confrontation with the Umayyad governor Al-Hajjaj ibn Yusuf, when she was nearly one hundred years old, showed that her courage had not diminished with age and that she remained willing to speak truth to power regardless of the personal consequences.

Asma's long life allowed her to serve as a living link to the prophetic era for several generations of Muslims. Students and scholars came to her to learn about the Prophet's teachings, to hear her narrations of his words and actions, and to seek her guidance on religious matters. She transmitted numerous hadiths from the Prophet, from her father Abu Bakr, and from her sister Aisha, making her an important source of Islamic knowledge. Her perspective, shaped by decades of experience and by her intimate knowledge of the early Islamic community, was invaluable to Muslims seeking to understand and follow the Prophet's example. She witnessed the transformation of Islam from a persecuted minority in Mecca to a major civilization spanning three continents, and her memories and insights provided crucial historical context for understanding this remarkable transformation.

The title "Mother of Abdullah" by which she was often known reflected the Arabian custom of referring to women by their relationship to their children, but Asma's significance extended far beyond her role as a mother. She was a companion of the Prophet in her own right, a woman of extraordinary courage and faith, a transmitter of prophetic knowledge, and a symbol of resistance against tyranny and injustice. Her life exemplified the balance between devotion to family and commitment to Islamic principles, between personal piety and public courage, between maintaining tradition and standing firm for justice. The respect and authority she commanded in her lifetime, and the reverence with which her memory is held, stand as powerful testimony to Islam's recognition of women's courage and their essential role in preserving and defending Islamic values.

Early Life and Family Background

Asma bint Abu Bakr was born around 595 CE in Mecca, approximately fourteen years before the beginning of the prophetic mission, into one of the most respected families of the Quraysh tribe. Her father, Abu Bakr ibn Abi Quhafa, was a wealthy and successful merchant known throughout Mecca for his honesty, integrity, and wisdom. Even before the advent of Islam, Abu Bakr had earned the title "Al-Siddiq" meaning "The Truthful" because of his reputation for honesty in business dealings and his trustworthy character. His wealth came from his successful trading ventures, and his business acumen and fair dealing had made him one of the most respected merchants in Mecca. This wealth and status provided his family with comfort and security, and it gave Asma a privileged upbringing that was unusual for women of her time.

Her mother, Qutaylah bint Abd al-Uzza, was from the Amir ibn Luayy clan of the Quraysh, connecting Asma to another prestigious branch of the tribe. Qutaylah was known for her strong character and her devotion to her family, qualities that she would pass on to her daughter. The marriage between Abu Bakr and Qutaylah produced two daughters, Asma and her younger sister Aisha, both of whom would become among the most important women in Islamic history. The household in which Asma grew up was characterized by both material comfort and moral values, with Abu Bakr instilling in his children the importance of honesty, generosity, and concern for others. These values would shape Asma's character and guide her actions throughout her long life.

Growing up in Mecca in the late sixth and early seventh centuries CE meant being part of a sophisticated urban society that was also deeply rooted in tribal traditions and pagan religious practices. Mecca was a thriving commercial center, a crossroads of trade routes that brought wealth and cultural exchange to the city. The Quraysh tribe controlled this lucrative trade and the religious pilgrimage to the Kaaba, which even in pre-Islamic times was a sacred site that attracted visitors from throughout Arabia. The city's wealth and its religious significance made it the most important urban center in Arabia, and the Quraysh were the most powerful and prestigious tribe in the region.

However, this wealth and sophistication coexisted with practices and beliefs that Islam would later condemn. The worship of idols was central to Meccan religious life, with hundreds of idols housed in and around the Kaaba. Social inequality was stark, with wealth and power concentrated in the hands of a few families while the poor and weak were often exploited and marginalized. Women in pre-Islamic Arabian society had limited rights and were often treated as property rather than as individuals with their own agency and dignity. The practice of female infanticide, though not universal, was known in some tribes, and women's testimony and inheritance rights were severely restricted. Growing up in this environment, Asma witnessed both the sophistication and the injustices of pre-Islamic Arabian society, experiences that would later help her appreciate the revolutionary nature of Islam's message.

Abu Bakr's close friendship with Muhammad ibn Abdullah, who would later become the Prophet of Islam, meant that Asma grew up knowing the man who would transform Arabia and the world. Muhammad was known throughout Mecca as "Al-Amin" (The Trustworthy) because of his honesty and integrity, and his friendship with Abu Bakr was based on mutual respect and shared values. The two men were close in age and had similar temperaments, both being known for their thoughtfulness, their honesty, and their concern for justice. This friendship meant that Muhammad was a frequent visitor to Abu Bakr's home, and young Asma would have seen him often and heard her father speak of him with great respect and affection. This early familiarity with the future Prophet would make it easier for Asma to accept his prophetic mission when it was announced.

When Prophet Muhammad began receiving revelations around 610 CE and started preaching the message of Islam, calling people to abandon idol worship and to submit to the One True God, Abu Bakr was among the very first to accept the new faith. His immediate and unhesitating acceptance of Islam was based on his deep knowledge of Muhammad's character and his recognition of the truth in the message being proclaimed. Abu Bakr's conversion was significant not only because of his personal status but also because he used his wealth and influence to support the nascent Muslim community, purchasing and freeing slaves who had accepted Islam and faced persecution, and providing financial support that helped sustain the early Muslims through their most difficult trials.

Asma, who was approximately fifteen years old when her father accepted Islam, followed his example and became one of the earliest converts to the new faith. Her acceptance of Islam was not merely following her father's lead but was based on her own conviction and understanding. She had heard the Quranic revelations, had witnessed the transformation in her father and in others who accepted Islam, and had recognized the truth and beauty of the message. Her decision to embrace Islam at such a young age demonstrated a spiritual maturity and courage that was remarkable, as she knew that this decision would bring her into conflict with Meccan society and would subject her to persecution and hardship. Yet she was willing to accept these consequences for the sake of following what she believed to be the truth.

The household of Abu Bakr became one of the centers of early Islamic activity in Mecca. Muslims would gather there to pray, to learn about the new faith, and to support each other through the persecution they faced. Asma witnessed the dedication and sacrifice of the early Muslims, seeing how they endured torture, economic boycott, and social ostracism for their faith. She saw slaves like Bilal ibn Rabah being tortured for accepting Islam, and she witnessed the courage of believers who refused to renounce their faith despite the suffering they endured. These experiences deepened her own commitment to Islam and taught her that faith sometimes requires courage and sacrifice. The example of the early Muslims who remained steadfast despite persecution would inspire her throughout her life and would inform her own responses to the challenges she would face.

The Hijra and the Title of "Dhat al-Nitaqayn"

The persecution of Muslims in Mecca intensified over the years, with the Quraysh using various tactics to try to force believers to abandon Islam. Economic boycotts, social ostracism, physical torture, and threats were all employed in an attempt to suppress the new religion. The situation became so difficult that the Prophet advised some Muslims to migrate to Abyssinia to escape persecution, and later, when the people of Medina invited the Muslims to come to their city and promised to protect them, the Prophet began to encourage Muslims to migrate there. This migration to Medina, known as the Hijra, would become one of the most significant events in Islamic history, marking the beginning of the Islamic calendar and the establishment of the first Muslim community with the freedom to practice their religion openly.

When the Prophet Muhammad received permission from Allah to migrate to Medina, he made careful plans for the journey, knowing that the Quraysh would try to prevent his departure and might even attempt to kill him. The Quraysh leaders had indeed plotted to assassinate the Prophet, planning to have young men from different clans strike him simultaneously so that responsibility for his death would be shared among the tribes, making it difficult for his clan to seek revenge. However, Allah informed the Prophet of this plot through revelation, and he made plans to leave Mecca secretly, accompanied only by Abu Bakr, his closest friend and most trusted companion.

On the night of the migration, the Prophet left his house while the assassins waited outside, having asked Ali ibn Abi Talib to sleep in his bed to deceive the watchers. The Prophet went to Abu Bakr's house, and the two men set out under cover of darkness, heading not directly toward Medina but in the opposite direction, toward the Cave of Thawr in the mountains south of Mecca. This unexpected route was designed to throw off any pursuers, as the Quraysh would naturally expect them to head north toward Medina. The plan was to hide in the cave for three days until the initial search efforts had subsided, and then to continue the journey to Medina by a less-traveled route.

Asma's role in this crucial event demonstrated her courage, her resourcefulness, and her commitment to Islam. She was entrusted with the dangerous task of bringing food and water to the Prophet and her father while they hid in the cave. This was no simple errand but a mission fraught with danger, as the Quraysh had offered a substantial reward for information leading to the capture of Muhammad and Abu Bakr, and search parties were scouring the area around Mecca looking for them. Anyone caught helping them would face severe punishment, possibly death. Yet Asma, who was then about twenty-seven years old and pregnant with her first child, undertook this dangerous mission without hesitation, demonstrating a courage that would earn her a permanent place in Islamic history.

Each day for three days, Asma would prepare food and water and make the difficult journey from Mecca to the Cave of Thawr, a distance of several kilometers through rocky, mountainous terrain. She had to be careful not to be followed or observed, as any suspicion about her activities could lead to the discovery of the Prophet's hiding place. She would bring news of what was happening in Mecca, informing the Prophet and her father about the search efforts and about the mood in the city. This information was crucial for their planning, helping them understand when it would be safe to continue their journey. Her brother Abdullah would also help by bringing his flock of sheep to the cave after Asma had left, so that the sheep's tracks would cover her footprints, making it harder for anyone to track her movements.

The incident that gave Asma her famous title occurred when she was preparing food to take to the cave. She had prepared provisions and filled a water skin, but when she looked for something to tie them with to make them easier to carry, she could not find anything suitable. In a moment of quick thinking and practical problem-solving, she took off her waist belt and tore it in two, using one piece to secure the food container and the other to secure the water skin. This improvised solution allowed her to carry the provisions efficiently and to complete her mission successfully. When the Prophet later heard about this incident, he gave her the honorific title "Dhat al-Nitaqayn" (The Woman of Two Belts), a name that would be remembered and honored throughout Islamic history as a symbol of her resourcefulness and her dedication to serving Islam.

This title was more than just a reference to a practical action; it became symbolic of Asma's character and her approach to serving Islam. Just as she had torn her belt in two to solve an immediate problem, she was willing to divide and sacrifice whatever she had for the sake of supporting the Prophet's mission. The title represented her resourcefulness, her willingness to find creative solutions to challenges, and her dedication to doing whatever was necessary to support Islam, even if it meant sacrificing her own possessions or comfort. The fact that the Prophet himself gave her this title ensured that her contribution would be remembered and that her example would inspire future generations of Muslims to be resourceful and dedicated in their service to Islam.

During the three days that the Prophet and Abu Bakr spent in the cave, Asma also faced a direct confrontation that tested her courage in a different way. Abu Jahl, one of the most hostile enemies of Islam and one of the leaders of the Quraysh, came to Abu Bakr's house looking for information about his whereabouts. When Asma refused to tell him anything, Abu Jahl struck her so hard that her earring flew off and her face was injured. This violent assault on a young pregnant woman demonstrated the brutality of the persecution that early Muslims faced and the risks that Asma was taking by supporting the Prophet's mission. Yet despite this violence and intimidation, Asma did not reveal any information about her father's location or about the Prophet's plans. Her courage in the face of physical violence and her refusal to betray the trust placed in her demonstrated a strength of character that was extraordinary.

After three days in the cave, when the initial search efforts had subsided, the Prophet and Abu Bakr continued their journey to Medina, guided by Abdullah ibn Urayqit, a skilled guide who knew the less-traveled routes. They traveled by night and rested during the day, taking precautions to avoid detection. The journey was successful, and they arrived safely in Medina, where they were welcomed by the Muslims who had already migrated there and by the Ansar, the people of Medina who had pledged to support and protect the Prophet. This successful migration marked the beginning of a new era in Islamic history, the establishment of the first Muslim community with the freedom to practice their religion openly and to organize their society according to Islamic principles.

Asma's role in the Hijra, though it lasted only three days, had been crucial to its success. Her courage in bringing food and water to the cave, her resourcefulness in solving practical problems, her refusal to reveal information despite being physically assaulted, and her overall support for the mission demonstrated qualities that would characterize her throughout her long life. The title "Dhat al-Nitaqayn" that she earned during this period would be remembered and honored for centuries, making her one of the most celebrated women in Islamic history. Her example showed that women could play crucial roles in supporting Islam, that courage and resourcefulness were not limited by gender, and that dedication to Islamic principles sometimes required taking significant personal risks.

Migration to Medina and Marriage

After the Prophet and Abu Bakr had safely reached Medina and the immediate danger had passed, Asma prepared to make her own migration to join them. She was now heavily pregnant with her first child, which made the journey even more challenging and dangerous. The journey from Mecca to Medina was approximately 450 kilometers through harsh desert terrain, and undertaking such a journey while pregnant required extraordinary courage and determination. Yet Asma was determined to join the Muslim community in Medina and to be reunited with her father, and she was willing to face whatever hardships the journey might bring.

Asma traveled to Medina with her husband, Al-Zubayr ibn al-Awwam, whom she had married before the Hijra. Al-Zubayr was one of the earliest converts to Islam and one of the most courageous companions of the Prophet. He was among the ten companions whom the Prophet specifically named as being promised paradise, a testament to his faith and his service to Islam. He was known for his bravery in battle, his devotion to the Prophet, and his commitment to Islamic principles. The marriage between Asma and Al-Zubayr united two of the most respected families in early Islam, as both came from noble Quraysh lineages and both had demonstrated exceptional dedication to the new faith.

The journey to Medina was difficult, and Asma's pregnancy made it even more challenging. She endured the physical hardships of traveling through the desert while carrying a child, demonstrating the same courage and determination that had characterized her role in the Hijra. When she arrived in Medina, she was in the final stages of pregnancy, and shortly after her arrival, she gave birth to her son Abdullah ibn al-Zubayr. This birth was significant for several reasons. Abdullah was the first child born to the Muhajirun (the Muslims who had migrated from Mecca) in Medina, and his birth was celebrated by the Muslim community as a sign of blessing and as evidence that the migration had been successful and that the community would grow and prosper in their new home.

The Prophet Muhammad himself participated in the celebration of Abdullah's birth, performing the tahnik ceremony in which he chewed a date and placed a small piece of it in the baby's mouth, a practice that was believed to bring blessings. He also gave the baby his name, Abdullah, which means "servant of Allah." This personal involvement of the Prophet in welcoming the first child born to the Muhajirun in Medina demonstrated his joy at the birth and his recognition of its significance for the community. For Asma, having the Prophet perform these ceremonies for her son was a great honor and a source of joy, and it strengthened the bond between her family and the Prophet.

Life in Medina brought both opportunities and challenges for Asma and her family. Unlike in Mecca, where Muslims had faced persecution and had to practice their faith in secret, in Medina they could worship openly and could work to establish a society based on Islamic principles. The Prophet was not just a religious leader but also the political and military leader of the community, and he worked to unite the Muhajirun and the Ansar into a cohesive community bound by faith rather than by tribal loyalties. Asma witnessed the establishment of the first Islamic state, the building of the Prophet's Mosque, and the development of Islamic law and social institutions.

However, life in Medina was not without its hardships, particularly for Asma and her family. Al-Zubayr, though from a noble family, was not wealthy, and the early years in Medina were marked by financial difficulty. Asma had to work hard to manage the household with limited resources, a stark contrast to the comfortable life she had known in her father's house in Mecca. She would grind dates to make food, carry water from the well, and perform other household tasks that were physically demanding. She later narrated that she would carry date stones on her head from Al-Zubayr's land, which was at a distance of about two-thirds of a farsakh (approximately three kilometers), to feed the horse that Al-Zubayr kept. This physical labor was difficult and tiring, but Asma performed it without complaint, understanding that these were the sacrifices required in the early days of the Muslim community in Medina.

One incident from this period demonstrates both the hardships Asma faced and the Prophet's consideration for her dignity and modesty. One day, as she was walking while carrying date stones on her head, she encountered the Prophet accompanied by some of the Ansar. The Prophet stopped and offered to let her ride behind him on his mount, but Asma declined, feeling shy about riding with the Prophet and also remembering Al-Zubayr's protective nature and his dislike of women being in close proximity to men who were not their mahrams (close male relatives). She later told Al-Zubayr about this encounter, and he said that her carrying the date stones was more difficult for him to bear than her riding with the Prophet would have been. This incident showed the balance that early Muslims tried to maintain between modesty and practical necessity, and it demonstrated the Prophet's awareness of the hardships that women in the community faced.

Eventually, Abu Bakr sent Asma a servant to help with the household work, which relieved her of some of the most physically demanding tasks. This assistance made her life easier and allowed her to focus more on raising her growing family. Asma and Al-Zubayr would have several children together, including Abdullah, Urwah, al-Mundhir, Asim, al-Muhajir, Khadijah, Umm al-Hasan, and Aisha. These children would grow up in the Prophet's Medina, receiving an education and upbringing that was steeped in Islamic values and that prepared them to become important members of the Muslim community. Several of Asma's children would become notable figures in Islamic history, particularly her son Abdullah and her son Urwah, who would become one of the most important scholars and historians of the next generation.

Life During the Prophetic Period and Beyond

During the remaining years of the Prophet's life in Medina, Asma continued to be an active member of the Muslim community. She witnessed the major battles that the Muslims fought to defend their community, including the Battle of Uhud, the Battle of the Trench, and the conquest of Mecca. Her husband Al-Zubayr participated in these battles and distinguished himself through his courage and his devotion to the Prophet. Asma supported her husband in his military service, managing the household in his absence and raising their children with the values and teachings of Islam. She also maintained close contact with her father Abu Bakr and her sister Aisha, both of whom were at the center of the Muslim community and who were among the Prophet's closest companions.

The conquest of Mecca in 630 CE was a particularly significant event for Asma, as it meant the return to her birthplace and the triumph of Islam in the city that had once persecuted Muslims so severely. She witnessed the Prophet's entry into Mecca, his forgiveness of those who had persecuted him and the Muslims, and the purification of the Kaaba from idols. This peaceful conquest demonstrated the mercy and wisdom that characterized the Prophet's leadership and showed that Islam's ultimate victory came not through revenge but through forgiveness and the establishment of justice. For Asma, who had endured persecution in Mecca and had risked her life to support the Prophet's migration, this victory was a vindication of her faith and her sacrifices.

When the Prophet Muhammad died in 632 CE, Asma was approximately thirty-seven years old. The death of the Prophet was a devastating loss for the entire Muslim community, and Asma grieved along with all the believers for the man who had transformed their lives and their world. However, the community had to move forward, and Asma's father Abu Bakr was chosen as the first Caliph of Islam, assuming leadership of the Muslim community during a critical period. Abu Bakr's caliphate, though brief, was marked by significant challenges, including the Ridda wars against tribes that had apostatized after the Prophet's death. Asma supported her father during this difficult period, and she grieved deeply when he died after only two years as Caliph.

The caliphates of Umar ibn al-Khattab and Uthman ibn Affan saw the rapid expansion of the Islamic state, with Muslim armies conquering vast territories in Syria, Iraq, Egypt, Persia, and North Africa. Asma's husband Al-Zubayr was involved in many of these conquests, participating in the battles that expanded Islamic rule and brought new peoples and territories under Muslim governance. Asma remained in Medina during much of this period, raising her children and maintaining her role as a respected member of the community. She transmitted hadiths from the Prophet, from her father Abu Bakr, and from her sister Aisha, contributing to the preservation of Islamic knowledge and the transmission of prophetic traditions to future generations.

The assassination of Uthman in 656 CE and the subsequent civil conflicts that arose during Ali's caliphate were painful periods for Asma, as they were for all Muslims who valued unity and who remembered the Prophet's teachings about brotherhood and mutual support among believers. The Battle of the Camel, in which her sister Aisha participated alongside Talha and Al-Zubayr in opposition to Ali, was particularly difficult for Asma. Her husband Al-Zubayr was killed during this conflict, leaving her a widow after more than thirty years of marriage. The loss of her husband in a battle between Muslims was a source of profound grief, and it deepened her understanding of the tragic consequences of internal conflict within the Muslim community.

After Al-Zubayr's death, Asma devoted herself to her children and to her role as a transmitter of Islamic knowledge. She lived to see her son Abdullah become one of the most important figures in the Muslim world, a scholar, a warrior, and eventually a rival caliph to the Umayyads. Abdullah's opposition to Umayyad rule was based on his belief that the caliphate should be based on merit and consultation rather than on hereditary succession, and that the Umayyads had deviated from the principles that had guided the early Muslim community. Asma supported her son's stand, understanding that he was fighting for principles that she herself valued and that had been taught by the Prophet and exemplified by her father Abu Bakr.

Support for Abdullah ibn al-Zubayr and Confrontation with Al-Hajjaj

Abdullah ibn al-Zubayr's opposition to the Umayyad caliphate led to a prolonged conflict that would dominate the last years of Asma's life. After the death of the Umayyad caliph Yazid ibn Muawiyah in 683 CE, Abdullah declared himself caliph and gained control of Mecca, Medina, and much of Arabia, as well as parts of Iraq and other regions. For nearly a decade, he ruled as a rival caliph to the Umayyads, who controlled Syria and Egypt. His caliphate was marked by his commitment to Islamic principles, his consultation with scholars and community leaders, and his efforts to govern according to the example of the Rightly Guided Caliphs rather than as an absolute monarch.

Asma, who was by this time in her nineties, fully supported her son's stand against the Umayyads. She understood that he was fighting not for personal power but for principles, for the idea that the caliphate should be based on merit and consultation rather than on hereditary succession, and that rulers should be accountable to Islamic law and to the community rather than being absolute monarchs. Her support for her son demonstrated that her courage and her commitment to Islamic principles had not diminished with age, and that she was still willing to support resistance against what she saw as tyranny and deviation from Islamic teachings.

In 692 CE, the Umayyad caliph Abd al-Malik ibn Marwan sent his most ruthless general, Al-Hajjaj ibn Yusuf, to crush Abdullah's caliphate and to bring Mecca back under Umayyad control. Al-Hajjaj laid siege to Mecca, bombarding the city with catapults and causing significant damage, including to the Kaaba itself. The siege was brutal, with the people of Mecca suffering from lack of food and water, and with many being killed in the bombardment. Abdullah and his supporters fought bravely, but they were vastly outnumbered and outmatched by the Umayyad forces.

During the siege, Abdullah would visit his mother Asma regularly, seeking her counsel and her support. Despite her advanced age—she was approximately ninety-seven to one hundred years old at this time—Asma remained mentally sharp and physically strong. She encouraged her son to continue his resistance, reminding him of the principles for which he was fighting and urging him not to surrender or to compromise with the Umayyads. Her support gave Abdullah strength and resolve, demonstrating that even in her extreme old age, she remained a source of wisdom and courage for her family.

As the situation became increasingly desperate and it became clear that Abdullah's forces could not hold out much longer against the overwhelming Umayyad army, Abdullah came to his mother to seek her final counsel. He told her about the dire situation and asked her what she thought he should do. Some of his supporters had suggested that he should surrender and seek terms from Al-Hajjaj, hoping to save his life and to end the suffering of the people of Mecca. Abdullah wanted to know his mother's opinion about whether he should continue fighting or should seek to negotiate with the Umayyads.

Asma's response to her son in this moment has become one of the most famous examples of courage and principle in Islamic history. Despite her love for her son and her natural desire to see him live, she told him that if he was fighting for the truth and for Islamic principles, then he should continue to fight and should not surrender, even if it meant his death. She said that she would rather see him killed while standing for truth than see him surrender and live in humiliation. She reminded him that death was inevitable for everyone, and that dying while fighting for justice and truth was better than living in submission to tyranny. She told him that he knew best whether his cause was just, and that if it was, then he should not fear death but should face it with courage and faith.

However, Asma also told her son that if he was fighting merely for worldly power and position, then he was a wretched man who had destroyed himself and those who had followed him. This statement demonstrated Asma's wisdom and her understanding that the value of resistance depended on the purity of one's intentions and the justice of one's cause. She was not encouraging her son to fight for the sake of fighting or for personal ambition, but was urging him to remain true to his principles if his cause was indeed just. This nuanced counsel showed that Asma understood the complexity of the situation and that she valued principle over mere stubbornness or pride.

Abdullah assured his mother that his cause was just, that he was fighting for Islamic principles and not for personal power, and that he had not oppressed anyone or committed injustice. Asma then gave him her blessing and encouraged him to go forth and to face whatever Allah had decreed for him with courage and faith. She told him not to allow the Umayyads to capture him alive and to mutilate his body, as she knew that Al-Hajjaj was known for his cruelty and his desecration of the bodies of his enemies. This final counsel demonstrated Asma's understanding of the brutality of the Umayyad forces and her desire to spare her son from humiliation even in death.

Abdullah embraced his mother for the last time and went out to face the Umayyad forces. He fought bravely, but he was eventually killed in battle, his body falling in the precincts of the Kaaba, the sacred house that he had been defending. Al-Hajjaj, true to his reputation for cruelty, ordered that Abdullah's body be crucified and displayed publicly as a warning to others who might oppose Umayyad rule. This desecration of the body of a grandson of Abu Bakr and a companion of the Prophet shocked many Muslims and demonstrated the depths to which the Umayyads would sink to maintain their power.

When Al-Hajjaj heard that Asma was still alive, he sent for her, wanting to humiliate her and to gloat over her son's defeat. Despite her advanced age and her grief at losing her son, Asma went to meet Al-Hajjaj, demonstrating the same courage that had characterized her entire life. When she arrived, Al-Hajjaj asked her what she thought about what had happened to her son, expecting her to be broken and humiliated. But Asma's response was defiant and powerful. She told Al-Hajjaj that he had destroyed Abdullah's worldly life, but that Abdullah had destroyed Al-Hajjaj's afterlife. She said that she had heard the Prophet say that there would come from the tribe of Thaqif (Al-Hajjaj's tribe) a liar and a destroyer, and that the liar had already come (referring to Al-Mukhtar ibn Abi Ubayd, who had falsely claimed prophethood), and that Al-Hajjaj was the destroyer.

This confrontation between the nearly one-hundred-year-old Asma and the powerful and ruthless Al-Hajjaj has become legendary in Islamic history. Despite having just lost her son, despite facing the man who had killed him and desecrated his body, and despite being in the presence of someone who had the power to kill her as well, Asma spoke with courage and defiance, refusing to be intimidated or humiliated. Her words were a powerful condemnation of Al-Hajjaj's cruelty and a prophecy about his ultimate fate. Al-Hajjaj, reportedly taken aback by her courage and her words, dismissed her without harming her, perhaps recognizing that killing the daughter of Abu Bakr and the mother of Abdullah would only further damage the Umayyads' reputation and create more opposition to their rule.

Asma asked Al-Hajjaj for permission to take down her son's body and to bury it properly, but he refused, wanting to continue the public humiliation and to use Abdullah's crucified body as a warning to others. The body remained displayed for several days until finally the Umayyad caliph Abd al-Malik ordered Al-Hajjaj to take it down and to allow it to be buried. Asma was finally able to give her son a proper burial, though the grief and trauma of seeing his body desecrated and displayed had taken a terrible toll on her.

Death and Lasting Legacy

Asma bint Abu Bakr died shortly after her son Abdullah's death in 692 CE, at the remarkable age of approximately ninety-seven to one hundred years. Some sources suggest that she died only a few days after Abdullah's death, while others indicate that she lived for a few more months. Regardless of the exact timing, it is clear that the trauma of losing her son and witnessing the desecration of his body hastened her death. She had lived through the entire prophetic period, the era of the Rightly Guided Caliphs, and the early Umayyad period, witnessing the transformation of Islam from a persecuted minority in Mecca to a major civilization spanning three continents. She had known the Prophet Muhammad personally, had played a crucial role in his migration to Medina, and had transmitted his teachings to future generations.

Asma was buried in Mecca, the city of her birth and the city where she had played such a crucial role in one of the most important events in Islamic history. Her grave became a site of visitation and respect, though it did not develop into a major shrine like those of some other companions. Her legacy, however, lived on in the memories and the teachings of the Muslim community, in the hadiths she had transmitted, and in the example of courage and principle that she had demonstrated throughout her long life.

The legacy that Asma left behind was multifaceted and enduring. Her role in the Hijra, particularly her courage in bringing food and water to the Prophet and Abu Bakr while they hid in the Cave of Thawr, earned her the honorific title "Dhat al-Nitaqayn" and made her one of the most celebrated women in Islamic history. This title became symbolic of her resourcefulness, her dedication to Islam, and her willingness to sacrifice for the sake of supporting the Prophet's mission. Her example showed that women could play crucial roles in supporting Islam and that courage and resourcefulness were not limited by gender.

Her transmission of hadiths from the Prophet, from her father Abu Bakr, and from her sister Aisha contributed to the preservation of Islamic knowledge and the transmission of prophetic traditions to future generations. While she did not transmit as many hadiths as some other companions, the narrations she did transmit were valuable and covered important aspects of the Prophet's teachings and practices. Her narrations are found in the major hadith collections and continue to be studied by scholars and students of Islamic knowledge.

Her support for her son Abdullah ibn al-Zubayr's stand against the Umayyads demonstrated her continued commitment to Islamic principles even in her extreme old age. Her encouragement of her son to fight for justice and truth rather than to surrender and live in humiliation showed that she valued principle over personal safety or comfort. Her famous confrontation with Al-Hajjaj, when she spoke with courage and defiance despite having just lost her son and despite facing a powerful and ruthless enemy, became a symbol of resistance against tyranny and of the courage required to speak truth to power.

Asma's character was marked by extraordinary courage, unwavering faith, and a commitment to Islamic principles that never wavered throughout her long life. From her early acceptance of Islam as a teenager, through her role in the Hijra, through the hardships of the early years in Medina, through the loss of her husband in civil conflict, to her support for her son's stand against the Umayyads and her final confrontation with Al-Hajjaj, she demonstrated a strength of character and a courage that were remarkable. Her willingness to endure hardship, to take risks, and to stand firm for her principles made her a model of Islamic courage and faith.

Her longevity was itself remarkable, as she lived to approximately one hundred years old at a time when such longevity was extremely rare. This long life allowed her to serve as a living link to the prophetic era for several generations of Muslims, and her memories and insights provided crucial historical context for understanding the early days of Islam. Students and scholars came to her to learn about the Prophet and the early Muslim community, and her testimony helped preserve accurate knowledge about this crucial period in Islamic history.

Conclusion

Asma bint Abu Bakr's life represents one of the most inspiring examples of courage, faith, and principle in Islamic history. From her birth into one of the most respected families in Mecca, through her early acceptance of Islam and the trials of persecution, to her crucial role in the Prophet's migration to Medina, to her long life as a transmitter of Islamic knowledge and a symbol of resistance against tyranny, she demonstrated qualities that have inspired Muslims for centuries. Her willingness to risk her life to support the Prophet's mission, her resourcefulness in solving practical problems, her endurance of hardship and loss, and her unwavering commitment to Islamic principles made her an invaluable member of the early Muslim community and a lasting source of inspiration for future generations.

Her most famous contribution, her role in the Hijra and the title "Dhat al-Nitaqayn" that she earned during this period, demonstrated her courage, her resourcefulness, and her dedication to Islam. This role, though it lasted only three days, was crucial to the success of one of the most important events in Islamic history. Her willingness to risk her life daily to bring food and water to the Prophet and her father while they hid from their enemies, her refusal to reveal information despite being physically assaulted, and her quick thinking in tearing her belt in two to solve a practical problem all demonstrated qualities that would characterize her throughout her long life.

As a wife and mother, Asma balanced her responsibilities to her family with her commitment to Islamic principles. She endured the hardships of the early years in Medina with patience and determination, working hard to manage her household with limited resources and raising her children with Islamic values. Her children, particularly her son Abdullah and her son Urwah, became important figures in Islamic history, carrying on her legacy of devotion to Islam and commitment to knowledge and principle. Her support for her son Abdullah's stand against the Umayyads, even when it meant risking his life and ultimately losing him, demonstrated that she valued principle over personal comfort or safety.

Her final confrontation with Al-Hajjaj, when she was nearly one hundred years old and had just lost her son, showed that her courage had not diminished with age. Her defiant words to the man who had killed her son and desecrated his body demonstrated a strength of character and a commitment to truth that were extraordinary. She refused to be intimidated or humiliated, and she spoke truth to power regardless of the personal consequences. This final act of courage became symbolic of resistance against tyranny and of the importance of speaking truth even in the most difficult circumstances.

Asma's legacy continues to resonate in the Muslim world today. Her example demonstrates that women in Islam can be courageous, resourceful, and committed to principle, and that their contributions to Islamic history are essential and irreplaceable. Her achievements show that women can play crucial roles in supporting Islam and in resisting injustice, and that their courage and wisdom are valuable assets to the Muslim community. For Muslim women seeking to understand their role in Islamic society and their potential for contributing to their communities, Asma stands as an inspiring example of what is possible when faith, courage, and principle combine.

For all Muslims, Asma represents a direct link to the Prophet Muhammad and to the earliest days of Islam. Her role in the Hijra connects her to one of the most important events in Islamic history, and her transmission of hadiths provides valuable knowledge about the Prophet's teachings and practices. Her example of courage, faith, and commitment to principle provides a model of how to live as a Muslim in any era, facing challenges with faith and standing firm for Islamic values regardless of the personal cost. The respect and love that Muslims have for her, expressed in the honorific title "Dhat al-Nitaqayn" and in the continued study and celebration of her life, reflect the recognition of her unique and irreplaceable contributions to Islamic civilization.

In the final analysis, Asma bint Abu Bakr was not just the daughter of a caliph or the mother of a caliph, but a heroine in her own right, a woman whose courage, faith, and commitment to principle made her one of the most important figures in early Islamic history. Her life demonstrates the power of faith to inspire courage, the importance of standing firm for principles even when it requires personal sacrifice, and the essential role that women play in preserving and defending Islamic values. As long as Muslims value courage, honor faith, and respect those who stand firm for truth and justice, the legacy of Asma bint Abu Bakr will remain alive and relevant, continuing to inspire new generations of believers in their journey of faith and their struggles for justice and truth.