is sounder.
She was younger than Zaynab—wife of Abū al-ʿĀṣ ibn al-Rabīʿ—and younger than Ruqayyah—wife of ʿUthmān ibn ʿAffān.
The Prophet’s lineage has continued only through Fāṭimah, for Umāmah bint Zaynab, whom the Prophet ﷺ used to carry in his prayer (1), was first married to ʿAlī ibn Abī Ṭālib and, after his death, to al-Mughīrah ibn Nawfal ibn al-Ḥārith ibn ʿAbd al-Muṭṭalib al-Hāshimī. He consummated the marriage, and she bore him children.
Al-Zubayr ibn Bakkār said, “Zaynab’s descendants died out.”
It is authentically reported that the Prophet ﷺ cloaked Fāṭimah, her husband, and their two sons, saying, “O Allah, these are my Household; O Allah, so remove impurity from them and purify them completely.” (2)
Aḥmad ibn Ḥanbal recorded—Talīd ibn Sulaymān related to us, Abū al-Jaḥḥāf related, from Abū Ḥāzim, from Abū Hurayrah—that the Prophet ﷺ looked at ʿAlī, Fāṭimah, al-Ḥasan, and al-Ḥusayn and declared: “I am at war with whoever fights you, and at peace with whoever is at peace with you.” (3)
(1) Malik includes the report in al-Muwatta, 1/170, Book of Shortening the Prayer while Travelling, chapter “Combining the Prayers.” Al-Bukhari records it, 1/487-488, Book of the Worshipper’s Screen, chapter “If one carries a small girl on his neck during the prayer,” and Muslim, no. 543, Book of Mosques, chapter “The permissibility of carrying children.” The isnad goes back to Abu Qatadah al-Sulami: the Messenger of Allah used to pray while carrying Umamah, daughter of Zaynab, daughter of the Messenger of Allah, whose father was Abu al-As ibn al-Rabi ibn Abd Shams; when he prostrated, he set her down.
(2) The narration is reported from Aishah, Umm Salamah and Wathilah ibn al-Asqa. – Aishah’s version is found in Muslim, no. 2424, Book on the Virtues of the Companions, chapter “The virtues of the Prophet’s household,” and in al-Hakim, 3/147. – Umm Salamah’s version appears in Ahmad, 6/292, 298, 304; al-Tirmidhi, no. 3205 (section on tafsir); al-Tabari, 22/7; and al-Hakim, 2/416 and 3/147. – Wathilah’s version is in Ahmad, 4/107; al-Tabari, 22/716; and al-Hakim, 2/416 and 3/147. Additional chains are cited; see Ibn Kathir, Tafsir, 3/483, 485, and al-Durr al-Manthur, 5/198–199.
(3) Reported by Ahmad, 2/442, and al-Hakim, 3/149. Talid ibn Sulayman is weak, while the rest of the transmitters are trustworthy. Al-Hakim provides a corroborating isnad through Asbat ibn Nasr, from al-Suddi (Ismail ibn Abd al-Rahman), from Subayh, the freedman of Umm Salamah, from Zayd ibn Arqam; this supporting narration is also found in Sunan al-Tirmidhi, no. 3870.