Marriage of Janab-e-Umme Kulsum

Thoughts of some people that Allah(swt) can be seen is found in most of the great books of Ahle

Sunah which is totally absurd , similarly the myth of marriage of Umar with Janabe Umme

Kulsum , daughter of Janbe Zehra(sa) is also absurd though it is found in most of the books.

There is no doubt of impossibility in both the cases. There is no doubt in its absurdity! And also

there is no doubt that both the facts are beyond the Logics!

There is a need to analyse the Tradition And History with the Aql!

Janab Shamsul Ulema Mawlawi Shibli Sahab Nomani has written that: “There are two ways

to investigate any incident (Waqe’aa) , one is Tradition and another one is to investigate the

narrator of Tradition. It means any incident which occur should be narrated by a person who was

present when that incident occur and then the same incident is narrated continuously till the last

Narrator (narrator) and the biography of about each one of them (Narrator)should be studied i.e.

whether he was reliable or not. Deraayat- means that the incident should be checked as per the

Logic,i.e. whether such a thing is possible or not logically.

Allama has made it is very clear that one should not just rely on narrator but should go ahead and

see whether that incident is possible or not logically because if logically an incident is not

possible to occur then there is no use of narrator being Just (Aadil).

Ibne Jauzi has written that if you see any tradition which is against Logic or Aql then you

should understand that it is fabricated one. There is no need to find out whether narrator is

reliable or not with regard to such type of tradition. According to him, following are the cases

when a tradition is consider to be false or fabricated one irrespective of whether its narrator was

reliable or not reliable.

1) Tradition which is against Logic.

2) Tradition which is against Usool Musallam.

3) Tradition which is against Holy Quran.

4) Tradition in which there is a warning of severe punishment for an ordinary act.

5) Tradition in which there is a great reward for an ordinary act.

6) If a Narrator narrate from a person from whom nobody has related anything and that

Narrator has also not met that person .

7) Tradition in which there should be several narrators of an incident, still only a single

narrator has narrated(Khabar-e-Whaid).

There are some Rules which traditionalist used in most of the places to find out whether

the tradition is reliable or fabricated one. As an example- an incident was narrated that

Holy Prophet(sawa) exempted the taxes of Jews of Khyber and had documented it

as a proof.

Mulla Ali Qaari has written regarding this tradition in “ Seeratun Nabi Vol 1 pg 35”

that this incident had not taken place due to following reasons:

1) Saad bin Maaz is witness of this incident although he had expired before the battle of

Khyber.

2) The scribe(kaatib) of this alleged document of tax-exemption is Muawiya but he

converted to Islam after conquest of Mecca.

3) No ruling of Tax was there in Islam at the time of battle of khyber . The order of Tax

was revealed after battle of Tabuk.

4) The Jews of Khyber had opposed the Muslims strongly. Why then they will be

exempted from Tax?

5) No exemption of Tax was issued to those people who stay at remote places, why then

the Jews of Khyber will be exempted for the same.

7) If they had been exempted from tax then it means they had become well wisher of

Islam but they were expelled (exiled) from city after few days.

If we see the incident of marriage of Janabe Umme Kulsum in the light of these Usool

(Laws) we will find that it is totally fabricated one. Narrators who did not think twice

before making fun of Holy Prophet(sawa) could very easily fabricate tradition regarding

Janabe Umme Kulsum-granddaughter of Holy Prophet(s.a.w.a).

Mawlavi Shibli Sahab said: “Though there are lots of books written on the subject of

marriage of Janabe Umme Kulthum but the tradition in all the books have been taken

from the books of these four persons”. They are

1) Waqidi

2) Ibne Ishaq

3) Ibne Saad

4) Tabari

All the traditionalists have written that these men used to fabricate traditions.

Ref : Seerat Nabi pg 36.

Except Waqidi all the other 3 narrator are consider reliable but most of their tradition are

not weak.

Ref : Seerat Nabi pg 36

Now the question arises when most of the tradition of Ibne Ishaq , Ibne Saad and

Tabari are zaeef(weak) then why not the tradition of marriage of Umme Kulsum with

Umar considered a fabricated one?

He had also written that narrators in the book of Tabari like Salma , Abras , Ibne

Salamtar etc are weak and not reliable .

Ref : Seerat Nabi Pg 37.

Then he writes Allama Ibne Taymiya writes in the book At Tawassul that : “Fabricated

tradition are present in these books so they should not be relied upon and all the Ulema

had agreed upon this” .

Ref : seerat Nabi Pg 37.

He also mentioned that Abu Naeem , Khatib Baghdadi, Ibne Asakir ,Hafiz Abdul Gani

etc were the leaders in the field of Traditions and Riwayat still it is true that they

fabricated traditions for the merits of Sahaba .

Ref :- Seerat Nabi Pg 29.

Muslims should pay attention to this fact that those people who were Imams of Tradition,

fabricated the tradition without hesitation for the merits of Khulafa , could also fabricate

the tradition of marriage to show the merits of second Caliph. How could then we rely

upon such traditions?

Whether Marriage of Janabe Umme Kulsum can be proved from Sihah Sittah?

It is written in Mishkatush Shareef that six famous books from tradition point of view

which are called as “ Sihah Sittah’

1) Sahih Bukhari

2) Sahih Muslim

3) Sunane Abu Dawood .

4) Tirmizi

5) Sunane Nisai

6) Sunane Ibne Majah.

Let us analyse each one of them :-

1) Sixth book of Sihah Sittah is Ibne Majah which was written by Mohammad

bin Yazeed bin Majah. It consists of 4000 tradition but it doesn’t contain

any tradition regarding marriage of Janabe Umme Kulsum.

2) Sunan-e- Abu Dawood : It is the 5th book of Sihah Sittah written by

Sulayman Ibne Ash’as Ibne Ishaq . Abu Dawood had collected 4800

traditions out of 5 lacs traditions which he found either sahih or hasan . He

expired in 275 AH. There is no mention of marriage of Janabe Umme Kulsum

in this book.

3) Sunan-e-Nisai : It is the 3rd book of Sihah . There is no mention of marriage

except that in 1st Vol we found this statement at one place. “I heard from

Naafe who thinks (za’am) that Abdullah Ibne Umar performed the namaze

Janaza on 9 dead body(mayyat) at one time including Namaz-e Janaza of

Janabe Umme Kulsum, daughter of Ali(AS) and Zaid”.

Ref : Sunane Nisai published from Egypt Vol 1 Pg 280.

The most important thing which we should pay attention here is regarding the word

Za’am(which means to think) That is Naafe did not use to narrate this as tradition but

used to think( za’am). Now let us see the dictionary meaning of word za’am. It is written

in reliable dictionary that word za’am means the following:

a) zan(thought)

b) Guman(Guess)

c) To say such thing regarding the validity of which the speaker is in doubt whether

it is true or false.

d) To lie.

Ref: - ( Lugat Kishwar published from Lucknow Pg 228)

Now we can say;

a) It means Naafe used to think.

b) Naafe used to Guess

c) Naafe used to say this regarding which he was in doubt.

d) Naafe used to tell lie.

Now all the intellectuals judge themselves how come it means the marriage is an

established fact from this saying of Naafe.

Holy Quran says: “Oh those who believe! Be away from most of the thoughts. Surely

some of the thoughts are sins”. (Surah Hujurat : 11)

4) Second book of Sihahe Sittah: There is no mention of marriage in it.

5) First book of Sihah Sittah which is considered most authentic and reliable

after Holy Quran is Sahih Bukhari. Article from Sahih Bukhari published by

Ansari Delhi 1308AH is presented in which it is written that :

Abdan narrated to us from Abdullah and he from Yunus and he from Ibne

Shahaab narrated that: Salabah Ibne Abi Malik used to say that once Umar

distributed cloaks to all the ladies of medina. In the end one cloak was left.

Someone said : “Give it to daughter of Holy Prophet(sawa) who is near

you”. They(people) meant Umme Kulsum. Umar said Umme Salit had more

rights and gave it to her. Umme Salit was the lady of Ansar who had done

bayat(allegiance) to Holy Prophet(sawa). The same is written in the same

book on page 45. Other than this there is no mention of marriage.

Now let us analyze this incident:

a) Umar called all the women of Medina to his court and distributed cloaks

to them.

b) Janabe Umme Kulsum used to live in Medina.

c) When the women came, Janabe Umme Kulsum(sa) might have come to

his court along with them . If she had not come, Umar might have sent

someone to call her.

d) When one cloak was left someone said : Give it to Umme Kulsum who is

near(Inda in Arabic) you in this court or who is also present here.

e) Umar did not give that cloak to Janabe Umme Kulsum but rather gave it to

Umme Salit.

These are the things which come out of this discussion. There is no

mention of Umar’s proposal for marriage. “Inda” means near.

How come it means marriage?

Whether other women were not near, so does it mean that all were married

to Umar?

If not then why Janabe Umme Kulsum was considered to be married to

him (Astagfirullah)?

If it really means marriage then for marriage the word which should be

used is Tahtak in place of Indak which means or zawjatak or

Omaraa’etak. In Arabic these words are used for wife. The important

thing is that in Holy Quran word Inda is used 150 times but nowhere it

means ‘your wife’. If that person would have said: Give it to Aisha or

Hafsa who is near you. Then from Arabic aspect both the statement would

have been correct or not? If marriage had been conducted then there

would have been mention of Proposal , Date of Marriage , walima , etc but

there is no mention of it neither in Sahih Bukhari nor in Sahih Muslim nor

in any other book. By this We reached to the conclusion that this is the

fabricated tradition narrated by those who were paid by Bani Umayya.

Invalidity of this tradition from Sahih Bukhari:-

Till now nobody knows who was that person who told Umar to give that the cloak

to Janabe Umme Kulsum whether he was a man or a woman , what was his/her

name and his/her father name, which tribe did he/she belongs to, why did people

kept quiet and did not find out his/her identity. If they did not know the name why

they did not try to find out?

This was the incident which occurred in public i.e. (majme Aaam) then why other

narrators did not narrate it?

A person said Umar to give cloak and plural is used for this intention. It means a person

said to give cloak and they (other people) meant Umme Kulsum by it.

There is no mention of Saalabah bin Abi Malik in Ilme Rijal who is the narrator of

this incident in Mizanul Etedaal (2 volumes published from Luchow). In this book

biographies of Narrators are discussed in detail but there is no mention of a narrator by

the name of Saalabah bin Abi Malik. There are 6 Salabahs but no Salabah bin Abi Malik.

Following are the names of other Salabahs in this book.

1) Salabah bin Bilal

2) Salabah bin Saheel

3) Salabah bin Ebaad

4) Salabah bin Muslaim

5) Salabah bin Yazeed

6) Salabah

Ref : Mizanul Etedaal Vol 1 Pg 150 .

If this person was there and had slightest information regarding the alleged marriage then

Allama Zaqhbi would have definitely mentioned it in his book because his tradition is

found in the most authentic book of Ahle Sunna ie Sahih Bukhari .

Mizanul Etedaal is an important book, which contains the biographies of narrators of

traditions.

A view on the traditions of Sahih Bukhari

Following conclusions are derived from the above discussion:

1) Salabah’s traditions are at two places. It means Narrator and same matter at 2 places.

2) Salabah is an unknown person whose biography is not found in Mizanul Etedaal.

3) Salabah did not say anything regarding marriage but said the story of cloak.

4) He even did not tell the name of that person who said Umar to give cloak to Janabe

Umme Kulsum.

6) If it is really accepted that person had requested for cloak for Umme Kulsum then it does

not means marriage because Indak does not means wife .Umar was very old and Janabe

Umme Kulsum was his step granddaughter. If Umar was really interested to established

relation with the Family of Holy Prophet(sawa)( Sunnis give this reason for the marriage of

Umar to Janbae Umme Kulthum), he would have married his grandson or any other person

with Janabe Umme Kulsum.

Why did Umar not try to marry Janabe Zainab (s.a.) who was one year older than Janabe

Umme Kulthum? If it is accepted that Janabe Zainab was married by 17 AH to Janabe

Abdullah then it will also be accepted that Janabe Umme Kulsum was also married before 17

AH to Janabe Awn bin Jafar Tayyar because in 17 AH Janabe Umme Kulsum was 11 years

old . When her mother got married at 9 years then definitely her daughters could also get

married by that age and there was no reason for delay.

Also there was no need for Umar to maintain relationship with Family of Ahlebayt(AS) since

he was already Holy Prophet(sawa)’s son in law.

If this marriage had actually taken place then Umar would be considered very shamless

person.

The reasons for the above are listed below:

1) Mawlawi Shibli Sahab said: “one should see whether the incident is logically possible

before checking the narrator”.

Now from the same aspect we see that Umar first tried to get married with Janabe

Zehra(sa) but was not successful in it. Then he tried to get married to the daughter of

Janabe Zehra(sa) when he was too old.

Does it make sense that when a person is too old and when he had children and

grand children at that time he will try to marry with a girl who is young and is like

the granddaughter of that man?

If it is so then Umar will be considered very shameless person. If that person had a little

bit shame then he will not show his face to the children of that woman and will try his

best to keep away from her relatives and children.

2) Since Hafsa was the wife of Holy Prophet(sawa) and Janabe Umme Kulsum was the

granddaughter of Holy Prophet(sawa) .From this aspect Janabe Umme Kulsum might be

saying grandmother to Hafsa and Hafsa might be saying granddaughter to Janabe Umme

Kulsum. How is it possible then that Umar marry with Janabe Umme Kulsum and

make her mother of her grandmother (i.e. Hafsa) and after that Hafsa had to say

mother to that girl whom she used to say granddaughter and Janabe Umme Kulsum

had to say daughter to that woman whom she used to say grandmother????!!!!.

What nonsense is this! !

Is any intellect person will accept this fact?

3) If Umar would have even thought of this then Hafsa herself would have stopped him

from doing such stupidity.

4) If Umar wanted the superiority then he would had married his granddaughter to Imam

Hasan(as) or to Imam Husain(as).

5) Why Umar did not ask for the hand of elder sister of Janabe Umme Kulsum?

6) Why Umar did not try this when Holy Prophet(sawa) was alive and his relationship with

Ahlebayt(AS) had not been severed?

7) Umar left the body of Holy Prophet(sawa) and caused harm to Janabe Zehra(SA).

8) Umar had brought wood to burn house of Janabe Zehra(SA) .

Ref : Milal Wa Nahl Pg 15.

9) Janabe Zehra(sa) was angry with Umar throughout her life then how it is possible that Ali

marry her daughter to that person who was the cause of death of her wife..?

10) Janabe Zehra(sa) had willed Hazrat Ali(AS) not to allow Umar to attend her funeral.

11) Hazrat Ali(as) did not allow Umar to attend the funeral of Janabe Zehra(sa) to avoid

pain to the soul of janabe Zehra(sa) .

12) Imam Hasan (AS) and Imam Husain(AS) would have himself stopped Ali(a.s) from

during such an act which may become the cause of pain to the soul of Janabe Zehra(s.a).

13) Hazrat Ali(AS) knew well when Umar had proposed for Janabe Zehra(SA) Holy

Prophet(sawa) had turned his face away then how could he marry his(Prophet)

granddaughter to the same person??.

14) Hazrat Ali(AS) knew well that Allah(swt) said in Holy Quran “Wat Tayyebaato

Littayyebeena” (And the pious man is for pious woman)….

A view on the saying of Mawlawi Shibli Sahab

Umar wanted to maintain relationship with Ahlebayt(AS) , hence he proposed for

Janabe Umme Kulsum and Hazrat Ali(AS) accepted it and got her married in 17 AH .

This incident of marriage is written by most of the historian such as Allama Tabari

in Tarikh Kabeer, Ibne Habbanetc.

Mawlawi Shibli sahib had narrated this incident from the book Tarikh Tabari,

Kitab Asqaat and tarikh Kamil.

Let us Analyze this Tarikh Tabari statement as follows :

Umar married to the daughter of Hazrat Ali(As) and Janabe Zehra(SA) .

Ref: Tarikhe Tabari Vol 5 Pg 216.

Allama Tabari has written this much only. He has not stated the name of any

narrator, neither the 1st narrator who was present in that incident nor the last narrator,

nor any other narrator in between.

Allama was born in 214AH and has written this Tarikh in 301 or 302 AH and

marriage was said to have take place in 17AH which was 284 years before this

incident .How did Allama came to know that this incident took place . Neither he was

present there nor did he mention any Narrator from whom that incident was narrated.

Mawlawi Shibli Sahab said : There are 2 ways to know whether an incident is true

or False.

a) Tradition

b) Narrator

The incident of marriage is mentioned in Tarikhe Tabari but how one can rely on it.

Narrator’s name is not mentioned neither is the chain of narrator mentioned .Hence

there cannot be investigation for a single Narrator.

Hence we can conclude that the marriage of Janabe Umme Kulthum to Umar is a

myth and is derived from fabricated traditions which are without narrators and chain

of narrators.

1) Another book which Mawlawi Shibli Sahab mention for this tradition is As Seqaat

by Ibne Habaan but he himself had not included this book among the authentic and

reliable one.

In the Sharh of the same book Al Farooq he has given the name of reliable historians

and most reliable and authentic books and he had not included As Seqaat of Ibne

Habaan in it.

Hence there is no use of mentioning it.

2) After this he had given the reference of Ibne Qutaybah’s book Maaref but again he

had mentioned the name of Narrator (narrator) but there is no authenticity of that

Narrator since He had not given the chain of Narrators. He writes in his book

“Daughter of Umar- Fatema and son- Zaid both were born from Umme Kulsum”

[Maaref published from Egypt pg 60].

Ibn Qutaybah was born in 213 AH and died in 276 AH and incident of marriage

took place 194 years earlier. He was neither present himself nor did he mention the

name of even a single narrator who was present at that time. So how can one rely on

his statement?

3) Finally Mawlawi Shibli Sahab had given the name of the book “ Tarikh kamil” by

Allama Ibne Aseer .

“Then Umar married with Umme Kulsum who was the daughter of Hazrat Ali(AS).”

Ref : Tarikh Kamil Vol 3 Pg 21.

The same justification is given here too. He had not given the name of any Narrator,

Allama Ibn Aseer died in 230 AH. How did he come to know about the incident

which took place around 200 years before in 17 AH.

All the books which are filled with such type of nonsense are at the same level. Single

Narrator without any chain of narrators hence cannot be relied upon. There is no

mention of any witnesses of this so called marriage. Writer just came to know that

Umar married a woman by the name Umme Kulsum and since Janabe Umme Kulsum

was famous due to her honour and prestige , they thought that Umar married with

Janabe Umme Kulsum who was daughter of Imam Ali(AS). And the other narrators

also followed them. All the books which have this incident written has taken

directly or indirectly from Tabari.

The other incidents are written with the chain of narrator but this incident is written

without it. It is his own ijtihad . He has written it in 300AH.

He said : It is famous that Umar also had a wife by the name Umme Kulsum and

thought she might be Janabe Umme Kulsum and wrote it but could not give reply to

these Questions .

1) Who told him that Umme Kulsum is the same daughter of Hazrat Ali(AS).

2) Did he listen it from anybody?

3) He could not take name of any narrator and he wrote his claim without any

evidence and proof .

The conclusion is that historians who had written it knew that one of the wives of

Umar was Umme Kulsum and after that just by their own opinion and whims link

it with Janabe Umme Kulsum but our claim is that no Narrator has narrated

to any historian that the Umme Kulsum who was the wife of Umar was the

same Umme Kulsum who was the daughter of Hazrat Ali(AS).

The year of the death of the wife of Umar , Umme Kulsum

Historian has written that the son zaid and the daughter Ruqayya was born to the

wife of Umar , Umme Kulsum and Umme Kulsum and her son zaid died in the

same year

Ref : Asaaba Vol 8 Pg 275.

The great historian Allama Diyar Bakri has written : “Umme Kulsum and her

son zaid expired at the same time and Abdullah Ibne Umar prayed the funeral

salat on them and Imam Hasan(AS) had asked him to perform namaz.

Ref : Tarikhe Khamis Vol 2 Pg 218.

Now let us analyse it. Imam Hasan(AS) was alive till 49 or 50AH . Now it means

the Umme Kulsum whose namaz e- janaza Imam Hasan asked Abdullah

Ibne Umar to perform died before 49 or 50 AH.

Wakee Ibne Jarah narrated from Ismael who narrated from Amir who said : zaid

and his mother Umme Kulsum died at the same time and Ibne Umar performed

their Namaze Janaza .

Ref : Tabaqaat Ibne Saad Vol 8 Pg 340.

From both the above version it is clear that Umme Kulsum who was the wife of

Umar died before 49 AH . Umar’s son zaid and his wife Umme Kulsum died at

the same time and Ibne Umar performed their namaze Janaza because Imam

Hasan(AS) had asked him to perform namaz.

According to Sunni narrations when Umar send the proposal for marriage Ali sent

Umme Kulthum to Umar who was still a child and Ali(a.s) said she is still too

young.

According to established facts Janabe Umme Kulthum was not less than 11 years

in the year 17 AH and she was not a child as mention in sunni narration. It means

that the child( if any)sent to Umar was not Janabe Umme Kulthum.

Hence following conclusion can be derived from the above discussions.

1) Umme Kulsum-who was the wife of Umar was 2 or 2.5 years child in 17AH

who did not use to observe purdah.

2) When Umar proposed for her to Hazrat Ali(AS). He said : “she is young”.

And other people also objected him.

3) On the insistence of Umar Hazrat Ali(AS) sent her to the house of Umar.

4) Umme Kulsum and her son zaid died at the same time.

5) Umme Kulsum died when Imam Hasan(AS) was alive and Imam Hasan(AS)

asked Ibne Umar to perform namaz.

All these details do not fit in the personality of Janabe Umme kulthum-

Daughter of Ali(a.s) and Janabe Zehra.

Allama Ibne Hajar Makki writes regarding Umme Kulsum as follows :

“When Hazrat Ali(as) sent Umme Kulsum to the home of Umar , he stood up

when he saw her, made her sit on his lap kiss her and prayed for her.

Umar behavior was due to her less age because if she had not been too young

Hazrat Ali(AS) would not had sent her to Umar.

Ref : Sawaeqe Mohriqa Published from Misr Egypt Pg 94.

Who will ask Ibne Hajar Makki that if she was the same Umme Kulsum

then how can she be so young in 17AH that historian call her milk feeding

child when she was 11 years old ? At that time a girl of 9 years became

matured enough to be married. Aysha was eligible for marriage when she was

9 years old. Hence it is clear that in 17 AH Umme Kulsum who was so small

to sit on the lap and the same Umme Kulsum died before 49AH could not be

the daughter of Imam Ali(a.s).Therefore Janabe Umme Kulsum who was

present after 49AH could not be the wife of Umar.

The date of Birth of Janabe Umme Kulsum : Daugher of Janabe Zehra(sawa)

Umme Kulthum – the wife of Umar was 4-5 years of age in 17AH. She died in

the year 49AH. Imam Hasan asked Abdullah ibne Umar to pray Namaz on her.

Imam Hasan died in the year 50AH.

Janabe Umme Kulthum- Daughter of Janabe Zehra was born in 6AH and was

11 years old in 17AH and was not a small child in 17AH. She was present in

Karbala in 61AH along with Imam Husain(as).

Thus Umme Kulthum –wife of Umar was a different woman. Historian were

confused due to similar name. Janabe Umme Kulsum was born in around 6AH

and was 5 years old when her mother Janabe Zehra(sa) was martyred . The

author of Sharhe Mawaqef and the author of Sirat Halbiya included Janabe

Umme Kulsum in the witness of Fidak in 11 AH against AbuBakr. Since a

child less than 5 years cannot be included in witness. Therefore it has to be

accepted that in 11AH she was at least 5 years old . Hence she could not be less

than 11 years old in 17AH when people had reported the matter of marriage . She

cannot be considered as a child. Even in India lakhs of girls of 11 years becomes

mother every year.

Date of Death of Janabe Umme Kulsum , Daughter of Janabe Zehra(Sa):-

Janabe Umme Kulsum(swt) was presence in Karbala in 61AH, Imam Husain talking with

sister, sister bidding farewell to her brother, sister crying on the dead body of her brother

, going from karbala to kufa and kufa to sham is as certain as the martyrdom of Imam

Husain(AS) on the day of Ashura. Maqtal Abi Mikhnaf , Rawzatu Shohda Mulla Husain

Kashfi had this incident written . Rawzatul Ahbaab- Shah Abdul Aziz Sahab Dahalvi

call it the best book of Sirat, Janab Shah Abdul Aziz Sahab Dahalvi , the writer of

Tohfa Isna Asharya has written a book Sarrush Shahadatain about incident of

Karbala . His student Janab Sahah Salamatullah Sahab Dahalvi has written Sharh of it

in Farsi by the Name “Tahreerush Shahadatain”. He write in it when captives of

Karbala was brought in front of Ibne Ziyad, he said: How did you see the power of

Allah? Janabe Umme Kulsum replied: Very soon Allah (swt) will gather both of us and

would do justice.

Ref : Tahree-ush-Shahadatain published lukhnow Pg 77.

Allama Ibne Aseer has written in Kitan Nihaya Dar Bayan Lugat Fars Pg 268,

Hazrat Ali(AS) younger daughter Janabe Umme Kulsum after the incident of

Karbala said to people of Kufa : Do you know whom you have killed ?

Allama Shaikh Sulayman Qunduzi in Yanabiul Mawaddah Pg 296 :- When Janabe

Umme Kulsum returned to Madina after the incident of karbala she cried and

recited the Nauha . From all the above discussion it is clear that Janabe Umme

kulsum was present in karbala and returned to Madina also.

Details regarding Umme Kulthum-the wife of Umar in Sunni books:

Allama Ibne Hajar Asqalani in Kitab Asaaba Vol 8 Pg 275: When Umar died, her

cousin Awn ibne Jafar married her. When he died Abdullah ibne Jafar married her and

she died when her last husband was Abdullah ibne Jafar.

Allama Ibne Saad in Tabaqaat Ibne Saad Vol 8 Pg 239: When Umme Kulsum was a

child Umar married her, then Awn and Mohammad ibne Jafar then Abdullah Ibne Jafar

married her and she died in his presence.

It is clear from the above discussions that Janabe Umme Kulsum was alive till the time

Abdullah Ibne Jafar married her and Janabe Zainab was present in Karbala. Till then

Janabe Abdullah cannot be married to Janabe Umme Kulsum since he was the husband

of Janabe Zainab(swt) and according to Holy Quran it is prohibited to marry two sisters

at the same time . So it means after the death of Janabe Zainab(swt) , Janabe Abdullah

married Janabe umme Kulsum.

When did Janabe Abdullah Ibne Jafar died ?

Allama Mohibuddin Tabari has written : Janabe Abdullah Ibne Jafar died in Madina in

80 AH . He was 80 years old at that time.