marriage of umm kulthum daughter ofali ibn taalib to umar ibn khattab

8/7/2019 Marriage of Umm Kulthum Daughter Ofali Ibn Taalib to Umar Ibn Khattab

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Marriage Of Umm Kulthum DaughterOfali Ibn Taalib To Umar Ibn Khattab

MARRIAGE OF UMM KULTHUM DAUGHTER OF

ALI IBN TAALIB TO UMAR IBN KHATTAB

MISREPRESENTATION OF HISTORYby Abu Muhammad al-Afriqi

A major part of the edifice upon which Shi'aism has constructed itself is its idiosyncratic portrayal of the early history of Islam.It is especially in its representation of the relationships that existed between 'Ali ibn Abi Talib and the eminent Sahbah likeAbu Bakr and Umar that Shi'aism has acquired a character of its own.Shi'ahIt is this spirit-of emotional prejudice overriding objective scholarship-that Shi'ite propaagaandists up to this very day insist on"revealing" to their Sunni audiences the "truth" about the "persecution" suffered by the Ahl al-Bayt at the hands of theSAHAABAH . They can often be found launching into their particular misrepresentations of history, with no respect forstandards of historic authenticity, and even less in awe of the way in which they are in actual fact bringing disgrace upon theFamily of Rasoolullaah. Their audiences too, are just as often completely captivated by these "revelations". The last thing onthe mind of both propa****ist and audience is the grievous contradictions the writer or speaker makes himself guilty of in hisemotionally laden corruption of history.

"PERSECUTION" OF THE AHL AL-BAYT

One such case of the invention of history is the "persecution" mentioned by Shi'ite reporters of history to have been meted outto 'Ali ibn Abi Talib and his wife Sayyidah Fatimah immediately after the demise of Rasoolullaah. The incidents as mentioned bythese unscrupulous narrators-of 'Umar ibn al-Khattab threatening to burn down the house of Fatimah with her and her family insideof 'Umar ordering the door of the house to be broken, with Fatimah being wounded and losing her unborn child in the process,and six months later dying from that same injuryand of her husband, the valiant 'Ali being dragged out of his house like a common criminal to give his oath of allegiance to AbuBakrall of these have to the Shi'ah mind become undisputable and incontestible facts of history, no matter how spurious theirorigin, or how blatantly they clash with authentic historical facts. Abu Bakr and 'Umar will ever be thought of by the Shi'ah interms of the "deeds" of that day, and no true Shi'i who believes in these stories as factual truth could ever be expected toharbour the merest ounce of goodwill towards Abu Bakr and 'Umar-let alone the rest of the Sahabah who stood with them andpaid allegiance to them.However, let us take this version of history that weaves itself around the core element of persecution, and its concomitant ofmutual hatred between 'Ali ibn Abi Talib and the rest of the Sahabah, and let us compare it with some other facts, the historicauthenticity of which is accepted by both Ahl as-Sunnah and Shi'ah. For example, the fact that 'Ali ibn Abi Talib himself namesthree of his sons Abu Bakr, 'Umar and 'Uthman. (See al-Shaykh al-Mufid, Kitab al-Irshad, pp. 268-269, where these three sonsof 'Ali are listed as numbers 12, 6 and 10 respectively.) No one, not even the most magnanimous of people, names his son afterhis enemies who were responsible for the death of his wife. That is why one simply cannot find a Shi'ia today named Abu Bakr,'Umar or 'Uthman. In fact, reports from Iran have it that Shi'ia officials will not allow Iranian Sunnis to give their children

these names. (See the article "The Dismal Reality of the Ahlus Sunnah in Iran")Another fact of history which clashes with the alleged persecution of 'Ali and Fatimah by the Sahbah is the marriage of UmmKulthum, the daughter of 'Ali and Fatimah, to 'Umar ibn al-Khattab. This marriage, in which 'Ali ibn Abi Talib gave this daughterborn to him by Fatimah, in marriage to 'Umar ibn al-Khattab -the very same man whom the Shi'ah allege caused the death ofFatimah-assails the foundations of Shi'aism in a way that few issues can. It threw the house of Shi'aism into violent disorder,and the 'ulama of the Shi'ah, reeling under its impact, found themselves lunging at just about any twig in sight. This paperlooks at the various Shi'ia responses to the marriage of Umm Kulthum to 'Umar ibn al-Khattab, and demonstrates theembarrassment in the Shi'ia camp to which this contradictory cacophony of responses eloquently testifies.

THE MARRIAGE OF UMM KULTHUM

Umm Kulthum was the second daughter of 'Ali and Fatimah, and the youngets of their four children. She was born in about theyear 6 AH. She became of marriagable age during the khilafah of 'Umar ibn al-Khattab, and the khalifah asked for her hand inmarriage. This is recorded by Ibn Sa'd in his work at-Tabaqat al-Kubra (vol. 8 p. 338, ed. Muhammad 'Ab al-Qadir 'Ata, Dar al-

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Kutub al-'Ilmiyyah, Beirut 1990) as follows:I was informed by Anas ibn 'Iyad al-Laythi, who reports on the authority of Ja'far ibn Muhammad [as-Sadiq], and he from hisfather [Muhammad al-Baqir]-that 'Umar ibn al-Khattab asked 'Ali ibn Abi Talib for the hand of Umm Kulthum in marriage. 'Alisaid, "I had kept my daughters for the sons of Ja'far." 'Umar said, "Marry her to me, O Abul Hasan, for by Allah, there is noman on the face of the earth who seeks to achieve through her good companionship that which I seek to achieve." 'Ali said, "Ihave done so."Then 'Umar came to the Muhajiroon between the grave [of Rasoolullaah (s.a.w.s)] and the pulpit. They-'Ali, 'Uthman, Zubayr,Talhah and 'Abd ar-Rahman-used to sit there, and whenever a matter used to arrive from the frontiers, 'Umar used to come tothem there and consult with them. He came to them and said, "Congratulate me." They congratulated him, and asked, "Withwhom are we congratulating you, O Ameer al-Mu'minin?" He replied, "With the daughter of 'Ali ibn Abi Talib."Then he related to them that the Nabi said, "Every tie of kinship, and every association will be cut off on the Day of Qiyamah,except my kinship and my association." ['Umar said,] "I have had the companionship of Rasoolullaah (s.a.w.s); I would likealso to have this [kinship]."Two children were born from this marriage, namely Zayd and Ruqayyah. After the martyrdom of 'Umar she was married to hercousin 'Awn ibn Ja'far, and after his death to his brother Muhammad ibn Ja'far. Ultimately she died while married to a third ofthe sons of Ja'far, namely 'Abdullah during the first half of the fourth decade after the Hijrah. Her son Zayd died on the sameday as his mother, and the funeral prayer for mother and son was performed together.The marriage of Umm Kulthum has been unanimously accepted as a fact of history by all major biographers and historians. Itsauthenticity has never been contested by anyone-not even the staunchest Shi'ah-during the first four centuries after theHijrah. It was only during the fifth century that ash-Shaykh al-Mufid (died 413 AH) appears to have woken up to the threatthat the acceptance of this marriage holds for the doctrine of the Shi'ah and their particular view of history.At this moment it needs to be noted that the above narration was recorded by Ibn Sa'd from a man called Anas ibn 'Iyad al-Laythi, who report directly on the authority of Imam Ja'far as-Sadiq, and he from his father Muhammad al-Baqir. In otherwords, we have here a purely Shi'i chain of narration. Anas ibn 'Iyad al-Laythi is regarded by reputable Shi'i rijal, critics suchas an-Najashi and Ibn Mutahhar al-Hilli, as a companion of Imam Ja'far as-Sadiq who was "thiqah, sahih al-hadith" (reliable, atransmitter of authentic hadith). (See al-Ardabili, Jami' ar-Ruwat, vol. 1 p. 109, Dar al-Adwa, Beirut 1983) Since he narratesdirectly from the "infallible" Imam, there can be no question about the veracity of his report. Thereupon, his report iscorroborated by a wealth of other narrations all of which affirm the historicity of this marriage. Above it all is the fact that forover three centuries this marriage remained uncontested.

In later centuries the marriage of Umm Kulthum would become a major bone of contention for Shi'ia polemicists. This marriageas a topic in Shi'ia theology owes its importance to its open contradiction to Shi'ia views of religion and history. This isexpressed by the Shi'ia authors Muhammad al-Hasan and Umm 'Ali Mashkur in their book A'lam an-Nisa al-Mu'minat (p. 182) inthe following terms:

The marriage of Umm Kulthum to 'Umar ibn al-Khattab is counted amongst the important issues presented to us by Islamichistory, and as one of those matters around which debate and research has continued at length-and still continues. Those whoregard this marriage as an authentic fact use it to prove the righteousness of her husband ['Umar] and 'Ali's acceptance of him.Otherwise, why would he give him his daughter in marriage? As for those who reject the historic occurrence of the marriage,or are of the opinion that it took place under pressure which 'Umar brought to bear upon 'Ali use this issue to justify theunrighteousness and viciousness of 'Umar, and that 'Ali did not approve of him.

SHI'ITE WRITINGS ON THE MARRIAGE OF UMM KULTHUM

The same authors then proceed to enumerate a list of five independent books on the marriage of Umm Kulthum written by the'ulama of the Shi'ah from as early as the 4th century, down to as late as the present age. This list is not exhaustive, andexcludes discussions of the same issue in other larger works. The works listed are:AL-MAS'ALAH AL-MUWADDIHAH 'AN ASBAB NIKAH AMIR AL-MU'MININ

-by ash-Shaykh al-Mufid (died 413 AH). It is alternatively entitled Inkah Amir al-Mu'minin Ibnatahu min 'Umar. This book ismetioned by Aqa Buzurg Tehrani in adh-Dhari'ah (vol. 2 p. 396 no. 3641) and a manuscript of it is kept at the library ofAyatullah Mar'ashi Najafi in Qum.JAWAB AS-SU'AL 'AN WAJH TAZWIJ AMIR AL-MU'MININ IBNATAHU MIN 'UMAR

-by Sayyid Murtada (died 436 AH). It is also mentioned by Aqa Buzurg Tehrani (vol. 5 p. 183 no. 811) and a copy is preservedat the library of Ayatullah Mar'ashi Najafi in Qum.TAZWIJ 'UMAR LI-UMM KULTHUM-by Shaykh Sulayman ibn Abdullah al-Mahuzi (died 1121 AH). It is mentioned by Tehrani in adh-Dhari'ah.TAZWIJ UMM KULTHUM BINT AMIR AL-MU'MININ WA-INKAR WUQU'IHI

-by Shaykh Muhammad Jawad al-Balaghi (died 1352AH/1932). It is mentioned by Tehrani at two places in adh-Dhari'ah (vol. 4p. 172 and vol. 11 p. 146).

an independent treatise by Sayyid Nasir Husayn of Lucknow, India (died 1361AH/1941).

The above clearly demonstrates the attention the marriage of Umm Kulthum has enjoyed with Shi'ite authors, and indicates thestrategic importance of this marriage in Sunni-Shi'ah polemics and dialogue.Chronologically speaking, attitudes amongst the Shi'ah towards the marriage of Umm Kulthum can be divided into threestages:

(1) before the 5th century AH,

(2) after the 5th century AH, and

(3) after the establishment of the Safavid Empire in the 10th

century. Each of these stages will now be dealt with separately.

PRIOR TO THE FIFTH CENTURY

Shi'ia activity during the first century after the Hijrah had been confined to a large extent to revolutionary insurrections,starting from the campaign of the Tawwabun who sought to avenge the murder of Husayn, and continuing in the exploits of


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people like Mukhtar ath-Thaqafi and Abu Muslim al-Khurasani. It was only during the latter half of the second century thatevidence begins to surface of some sort of intellectual activity amongst the Shi'ah. However, here too, the scope of that activitywas limited to the documentation of the sayings which the Shi'ah ascribe to their Imams.

The fourth century after the Hijrah witnessed the compilation of Muhammad ibn Ya'qub al-Kulayni's monumental work al-KAAFI. This work enjoys the following distinctions:in it the author sought to document the minor compilations of Shi'ite hadith by previous authors into one major compendium itwas compiled in Baghdad during the Minor Occultation of the Hidden Imam (as stated by Aqa Buzurg Tehrani in adh-Dhari'ah,vol. 17 p. 245) at a time when the representative of the Imam resided in that city, which afforded the opportunity for itscontents to be scrutinised an ratified by the Imam himself (as stated by Ibn Tawus in his book Kashf al-Mahajjah, p. 159) Thisis in itself proof of the authenticity of the narrations contained in the book (says al-Hurr al-'Amili in Wasa'il ash-Shi'ah, vol. 20p. 71).it actually bears the seal of approval of the Hidden Imam himself, and he was the one who named it "al-KAAFI" (meaning"sufficient") by saying, as reported by al-Khwansari in Rawdat al-Jannat (vol. 6 p.116): "hadha kafin li-shi'atina" (This issufficient for our Shi'ah).

In this work the author has documented at least FOUR traditions to the Imams which affirm the marriage of Umm Kulthum to'Umar. In fact, he has devoted the 23rd chapter in the Book on Marriage (Kitab an-Nikah) in Furu' al-KAAFI to the marriage ofUmm Kulthum (bab tazwij Umm Kulthum). Two of the four traditions are contained in this chapter, while the other two arefound in a related chapter on where a widow whose husband has died should spend her waiting period, or 'iddah (bab al-mutawaffa 'anha zawjuha al-madkhul biha ayna ta'taddu wa ma yajibu 'alayha).However some of these traditions impart a unique flavour to the entire episode, in that now for the first time it becomespresented as a marriage concluded by sheer force and terror, in which 'Ali ibn Abi Talib, for all his nobility and courage, couldnot protect his young daughter, and was compelled, on threat of physical violence to his person, to give her to the khalifah. Thetraditions documented in al-KAAFI are as follows:'Ali ibn Ibrahim-from his father-from Ibn Abi 'Umayr-from Hisham ibn Salim and Hammad-from Zurarah, who narrates that-Imam Jaa'far as-Saadiq said regarding the marriage of Umm Kulthum: "That was a 'woman' who was taken from us by force."(Furu' al-Kafi, vol. 5 p. 347, Dar al-Adwa, Beirut 1992) [The word 'woman' here is an attempt from the writer of this article topreserve the honour of the Ahl al-Bayt, since a literal translation of the original Arabic would prove too vulgar.]

Muhammad ibn Abi 'Umayr-Hisham ibn Salim, who narrates that-Imam Jaa'far as-Saadiq said: "When ['Umar] proposed toAmir al-Mu'minin, he said, 'She is a child.' Then he ['Umar] met 'Abbas and asked him, 'What is wrong with me? Is there aproblem with me?' 'Abbas asked, 'Why?' 'Umar replied, 'I asked your nephew for his daughter's hand in marriage, and herejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honour that you have, and I willset up two witnesses to testify that he stole, that I may cut off his right hand.' 'Abbas thereupon came to 'Ali and informed himof what had transpired. He asked 'Ali to put the matter in his hands, and 'Ali complied." (Furu' al-Kafi, vol. 5 p. 347-348, Dar al-Adwa, Beirut 1992)

Humayd ibn Ziyad-Ibn Sama'ah-Muhammad ibn Ziyad-'Abdullah ibn Sinan-Mu'awiyah ibn 'Ammar-Imam Ja'far as-Sadiq:-[Mu'awiyah ibn 'Ammar says:] I asked him about a woman whose husband died: Should she spend her 'iddah in her house, orwhere she wants to? He replied, "Where she wants to. When 'Umar died, 'Ali came and took Umm Kulthum to his house."(Furu' al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

Muhammad ibn Yahya and others-Ahmad ibn Muhammad ibn Isa-al-Husayn ibn Sa'id-an-Nadr ibn Suwayd-Hisham ibn Salim-Sulayman ibn Khalid, who says:-I asked Imam Ja'far as-Sadiq about the woman whose husband has died: Where should shespend her 'iddah? In her husband's house, or where she wants to? He said: "Where she wants to. When 'Umar died, 'Ali came,took Umm Kulthum by the hand, and took her to his house." (Furu' al-Kafi, vol. 6 p. 117, Dar al-Adwa, Beirut 1992)

AUTHENTICITY

We have here four chains of narration up to Imam Ja'far as-Sadiq. An investigation into the authenticity of these chains ofnarration by Shi'ites-and not Sunni-standards reveals that each and every one of them is a highly reliable and accurate chain.

NARRATION 1

al-Kulayni received the reports from Ibn Abi 'Umayr through his teacher 'Ali ibn Ibrahim ibn Hashim al-Qummi, who is hissource for about one third of the material in al-Kafi. 'Ali ibn Ibrahim is the author of an early Tafsir of the Shi'ah, and is highlyregarded by Shi'i rijal critics such as an-Najashi and Ibn Mutahhar, who declare him to be "thiqatun fil hadith, thabt,mu'tamad, sahih al-madhhab" (reliable in hadith transmission, reliable dependable, correct in belief.) (Jami' ar-Ruwat vol. 1 p.545)

'Ali ibn Ibrahim al-Qummi reports from his father Ibrahim ibn Hashim al-Qummi. He is reputed to have been the first to spreadthe hadith of the Shi'ah from Kufah to Qum. Reports via him abound in al-Kafi, through his son. He has been generally acceptedby the Shi'ah as a reliable narrator. He is even mentioned by Abu Ja'far at-Tusi as having met the 9th Imam. (Jami' ar-Ruwatvol. 1 p. 38) His reliability as a narrator is attested to in a contemporary work on the authority of his son, Ali ibn Ibrahim, IbnTawus and al-'Allamah al-Hilli. (Abu Talib at-Tajlil at-Tabrizi, Mu'jam ath-Thiqat, p. 5)

Ibrahim ibn Hashim al-Qummi reports on the authority of Muhammad ibn Abi 'Umayr. This Ibn Abi 'Umayr is one of the mostreliable Shi'i narrators ever. Abu Ja'far at-Tusi says of him: "kana min awthaq an-nas" (he was of the most reliable of people).(al-Fihrist p. 169) More importantly, he was of the elect group of Shi'i narrators called the Ashab al-Ijma' (Men of theConsensus). What this means is that when the chain of narration is proven authentic up to one of these men, the rest of thechain up to the Imam may automatically be assumed to be authentic too. (See the details of this consensus in al-Mamaqani,Miqbas al-Hidayah fi 'Ilm ad-Dirayah, vol. 2 pp. 171-208) The authenticity of this narration is therefore proven on grounds ofthis consensus.

NARRATION 2

This report also came down to al-Kulayni through 'Ali ibn Ibrahim, from his father, from Ibn Abi 'Umayr. The discussion on thefirst chain of narration is therefore fully applicable to this chain too.

NARRATION 3


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al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi'i rijal critics as "'alimjalil al-qadr, wasi' al-'ilm, kathir at-tasnif, thiqah" (a learned scholar, of great status, wide knowledge, a prolific author,reliable) (Jami' ar-Ruwat, vol. 1 p. 284)

Ibn Sama'ah is properly known as al-Hasan ibn Muhammad ibn Sama'ah. He was one of the foremost Shi'i fuqaha of Kufah, andis described as "kathir al-hadith, faqihun thiqah" (a prolific narrator of hadith, a jurist, reliable). (Jami' ar-Ruwat, vol. 1 p. 225)Muhammad ibn Ziyad is properly known as Muhammad ibn al-Hasan ibn Ziyad al-'Attar. He is described as "thiqah" (reliable).(Jami' ar-Ruwat, vol. 2 p. 91)

'Abdullah ibn Sinan was an eminent Imami Shi'i of Kufah about whom it is stated: "thiqatun min ashabina, la yut'anu 'alayhi fishay'" (one of our reliable associates against whom no criticism whatsoever can be levelled). (Jami' ar-Ruwat, vol. 1 p. 487)Mu'awiyah ibn 'Ammar was an eminent and leading Shi'i narrator of Kufah who narrates from Imam Ja'far as-Sadiq. His Shi'ibiographers have documented about him that he was "wajhan min ashabina muqaddaman, kabir ash-shan, azim al-mahall,thiqah" (a leading figure amongst our associates, pre-eminent, great in status, exalted in position, reliable). (Jami' ar-Ruwat,vol. 2 p. 239)

The opinions of the Shi'ah critics of ahaadeeth regarding the narrators of this report as reproduced here unequivocally indicatethat what we have here is a authentic report.

NARRATION 4

al-Kulayni recorded this report on the authority of his several of his teachers, one of whom is Muhammad ibn Yahya al'Attar al-Qummi. He was regarded as "shaykhu ashabina fi zamanihi, thiqah, 'ayn, kathir al-hadith" (the shaykh of our associates in histime, reliable, an outstanding personality, a prolific narrator of hadith). (Jami' ar-Ruwat, vol. 2 p. 213)

Ahmad ibn Muhammad ibn Isa al-Qummi was "shaykh al-Qummiyyin, wa-wajhuhum, wa-faqihuhum, ghayra mudafa'" (theshaykh of the people of Qum, and their undisputed leader and jurist). (Jami' ar-Ruwat, vol. 1 p. 69) Abu Ja'far at-Tusi andal-'Allamah al-Hilli have unequivocally declared him "thiqah" (reliable). (ar-Rijal p. 366; and al-Khulasah p. 13)

al-Husayn ibn Sa'id is described as "'ayn, jalil al-qadr" (an outstanding personality of great stature) and"thiqah" (reliable).(Jami' ar-Ruwat, vol. 1 p. 241)

an-Nadr ibn Suwayd is rated as "Kufi,thiqah, sahih al-hadith" (a reliable Kufan who transmits authentic hadith). (Jami' ar-Ruwat, vol. 2 p. 292)

Hisham ibn Salim is credited with having been a student of Imam Ja'far as-Sadiq. His reliability as a transmitter of hadith isattested to by the emphatic statement of al-'Allamah and an-Najashi: "thiqatun thiqah" (reliable, and once again reliable).(Jami' ar-Ruwat, vol. 2 p. 315)

Sulayman ibn Khalid is mentioned as having been a student of Imam al-Baqir. His death is recorded to have caused ImamJa'far extreme grief. He is universally acclaimed as "thiqah" (reliable). (Jami' ar-Ruwat, vol. 1 p. 378)

This investigation concludes that each of the narrators of the four narrations affirming the marriage of Umm Kulthumdocumented in al- was a reliable Imami Shi'ite transmitter with whose abilities and trustworthiness in hadith transmission theShi'i authorities have expressed their satisfaction. The significance of this fact will come to light when we discuss theturnabout that occurred after the development of Shi'i kalam (scholastic theology) at the hands of ash-Shaykh al-Mufid in thefifth century.Besides al-Kulayni, there were during this time other Shi'i authors too who affirmed the marriage of Umm Kulthum in a way

much similar to that of al-Kulayni. One of these was Abul Qasim al-Kufi (died 352 AH). He devoted a number of pages in hisbook al-Istighathah fi Bida' ath-Thalathah to the marriage of Umm Kulthum, and after presenting several arguments andcounter arguments, he concludes the following:

Rasoolullaah (s.a.w.s) entrusted upon 'Ali (r.a) all that he needed at the time of his death. He informed him of everything thatwill be done to him by his UMMAH, mentioning the usurpers one by one. 'Ali (r.a) said, "What do you command me to do?" andRasoolullaah (s.a.w.s) answered, "Have patience and forbearance until the people return to you of their own volition. At thattime you must fight the breakers of oaths, the unjust and those who out of the fold. Do not oppose any of the Three, forthereby you will bring about your own destruction, and the people will go from hypocrisy to disunity."'Ali was thus keeping this covenant, protecting thereby the oppressed Muslims, and preserving the Religion, so that peoplewould not return to open Jahiliyyah, with tribes seeking to stir up sedition by settling old scores.

Thus, when 'Umar asked for the hand of Umm Kulthum, 'Ali thought to himself: "If I say no, he will want to kill me, and if hetries to kill me I will protect myself, and that would mean breaking the covenant with Rasoolullaah (s.a.w.s) and going againsthis command. Should that happen, that thing would come to pass which Rasoolullaah (s.a.w.s) tried to prevent, and for whichreason he asked me to exercise patience, which is that people will fall into apostasy." It was better to hand over Umm Kulthumto him than to kill him. He thus handed her over to him, knowing fully well that what the man had usurped of the wealth of theMuslims and of their government, and what he had perpetrated by denying his ('Ali's) right and sitting on the place of theProphet (s.a.w.s) , and his changes to and corruption of the laws and ordinances of Allah were far more terrible and dreadfulthan his forcible possession of his daughter. He handed her over, and resigned himself to patience, just like the Prophet(s.a.w.s) had ordered him to do.

In doing so he placed his daughter in a position similar to that of Asiyah bint Muzahim, the wife of Fir'awn, since Allahmentions her in the words: "She said: O my Lord, build for me a house by you in Paradise, and save me from Fir'awn and hisdoings, and save me from the unjust people." Indeed, what Fir'awn had wreaked upon Bani Isra'il-killing their infants andraping their women-in his search for Moosa was much more ghastlier than his forcible possession of his wife Asiyah, and hismarriage to her. She is a believing woman and of the people of Paradise, as attested to by Allah Himself.

The case of this man with Umm Kulthum is the same as the case of Fir'awn with Asiyah. His unjust usurpation of leadership,wherein he opposed Allah and His Messenger r , by denying the Imaam his right, and his confiscation of the government of theMuslims, whilst governing their wealth, their persons and their lives with laws other than the laws of Allah and His Messenger r-all of that was more dreadful in the sight of Allah than his forcible possession of the bodies of a thousand believing women,not even to mention the body of a single woman. (al-Istighathah fi Bida' ath-Thalathah p. 90)


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Abul Qasim al-Kufi seems not to spare a moment's thought for the fact that this was not just any woman. This was thedaughter of 'Ali and Fatimah. This was the granddaughter of Rasoolullaah (s.a.w.s) . This was the sister of Hasan and Husayn.What the Shi'ah here seek to subject their Imam 'Ali ibn Abi Talib to is unspeakable. Which father would sit by idly while hisdaughter is being forcibly taken by an abominable enemy? This is the extent to which their twisting and corruption of historyhas led them-that they are prepared to place upon their Imams the kind of shame that even the simplest ones amongstthemselves would never bear. And the evil plot only entraps its own people. (al-Fatir:43)In addition, this attempt by Abul Qasim al-Kufi to explain the marriage of Umm Kulthum is full of discrepancies, some of whichwe will make mention of hereunder:The comparison between Umm Kulthum and Asiyah is unjustified. Asiyah was not the daughter of a Nabi who was forced tohand her over in marriage to a tyrant. She was married to him even before Moosa was born. Her marriage to Fir'awn was notconcluded under threat and compulsion, neither could it have been caused her father (whoever he was) any sort ofembarrassment.

Abul Qasim's report speaks of Rasoolullaah (s.a.w.s) informing 'Ali of exactly what would be done to him by each of the threekhulafa. He must therefore have known that 'Umar will demand his daughter. Yet when the time comes to pass he refuses themarriage on grounds that she is too young (see the second narration from al-), and even Abul Qasim's own report mentionshim weighing his options. Someone who knows what is coming has no need to weigh his options.

The reason for preserving the peace with the three khulafa is given as the fear that people will revert into apostasy. Yet in anarration from Imam al-Baqir documented in al-, apostasy is mentioned to have set in immediately after the death ofRasoolullaah (s.a.w.s) : "Kana n-nasu ahla riddatin ba'da Rasoolullaahi illa thalathah" (After the death of Rasoolullaah(s.a.w.s) the people were apostates, except three.) (Rawdat al-KAAFI, vol. 8 p. 167, no. 341) If they were thus alreadyapostate, what reason did he have to sacrifice his own daughter's honour and chastity in order to preserve the non-existent?However, despite all Abul Qasim al-Kufi's effort in working out a logical explanation of why 'Ali ibn Abi Talib gave his daughterin marriage to 'Umar ibn al-Khattab, later Shi'ite scholars like al-Mufid could find no place for his arguments within theirrecession of Shi'ite doctrines.

AFTER THE FIFTH CENTURY

With the ascendancy of the Shi'ah Buyids at Baghdad during the latter half of the fourth century, Shi'ite scholarship gained thepatronage it required, and there developed under ash-Shaykh al-Mufid a school of Shi'ite theology that was to leave its lastingupon Shi'aism. This school took full advantage of the methods and techniques of the existing schools of theology, especially therationalist approach of the Mu'tazilah. It adopted and appropriated Mu'tazili methods to its own advantage, and rationalisedmuch of what had earlier been left to the domain of textual authority.

The marriage of Umm Kulthum did not escape this process of rationalisation. When this issue was discovered to run against thegrain of Shi'i theology-a theology that has its roots in a particular perspective of history-there was but one of two options opento the rationalisers. They could choose the way of Abul Qasim al-Kufi, al-Kulayni and other traditionists, and accept themarriage as a union achieved by force and threats of violence. But this option, instead of solving the problem, created anotherproblem. The other option left open to them was to do a complete trun about and deny that this marriage ever took place.

ASH-SHAYKH AL-MUFID

The lead was taken by ash-Shaykh al-Mufid himself. He wrote an independent treatise about the marriage of Umm Kulthum,and discussed it in his other works as well, most notably al-Masa'il as-Sarawiyyah. The tenth question in this books deal withthe marriage of Umm Kulthum. It reads as follows:TENTH QUESTION: What is his (al-Mufid's) view regarding Amir al-Mu'minin marrying his daughter Umm Kulthum to 'Umar ibn

al-Khattab, and regarding the Nabi (s.a.w.s) marrying his daughters Zaynab (sic) and Ruqayyah to 'Uthman?

ANSWER: The report speaking of Amir al-Mu'minin marrying his daughter to 'Umar ibn al-Khattab so unfounded. It is narratedvia Zubayr ibn Bakkar, and its chain of narration is well known. He was untrustworthy in transmission. There is suspicion onhim in what he mentions. He used to hate Amir al-Mu'minin. What 'Ali ibn Hashim claims to narrate from him is untrustworthy.This hadith was included by Abu Muhammad al-Hasan ibn Yahya in his book on genealogy, and account of that people thoughtit to be true, thinking that it is narrated by an 'Alawi (descendant of 'Ali). However, the fact is that he narrates it from Zubayribn Bakkar.The hadith in itself is a forgery. It is sometimes narrated that Amir al-Mu'minin himself performed the ceremony, andsometimes it is narrated that it was 'Abbas who performed it. Sometimes it is narrated that the marriage took place only aftermenacing by 'Umar and threats against Banu Hashim; and sometimes it is mentioned that the marriage took place freely andvoluntarily. The some narrators claim that a child named Zayd was born from this marriage, while others claim he was killedbefore consummating the marriage. Some say Zayd ibn 'Umar left offspring, while others say he was killed without leavingchildren. Some say he and his mother were killed, and some say his mother lived after him. Some say 'Umar gave UmmKulthum a dowry of 40 000 dirhams, others claim it was 4000 dirhams, and yet others claim her dowry was 5000 dirhams. Theorigin of this claim, as well as the amount of contradiction in it renders the hadith null, so it is of no consequence.

At this point the benefit of investigating the authenticity of the four reports in al-KAAFI will become apparent. It can be seenhere that al-Mufid places the responsibility for inventing the marriage of Umm Kulthum on the shoulders of the historianZubayr ibn Bakkar. However, even a cursory comparison with the narrations in al- and the one quoted earlier from Tabaqat IbnSa'd (all of which are but a drop in the ocean) demonstrates clearly that Zubayr ibn Bakkar features nowhere in any of thosechains of narration. Each of the narrators of those reports was a Shi'ah about whose trustworthiness the 'ulama of the Shi'ahwere fully satisfied. Not a single on of those reports originated with Zubayr ibn Bakkar. On the contrary, each one of them istraced back to Imam Ja'far as-Sadiq. Al-Mufid's protestations are thus completely bereft of substance. If anything, it shows theman's desperation for finding some grounds, no matter how flimsy or spurious, on which to dismiss the marriage of UmmKulthum.

Aside from trying to make Zubayr ibn Bakkar responsible for the invention of the marriage of Umm Kulthum, al-Mufid tries todismiss the incident by drawing attention to the discrepancies regarding certain lesser details. A simple response to this is thatwhen a multitude of reports all share one common element, the common element cannot be dismissed because of differencesnegligible details. An objective scholar who is not prejudiced by his idiosyncratic notion of what history should actually be likewill never stoop to the level al-Mufid has. Objectivity here would require thoroughly sifting through the available historicalmaterial and accepting the version that fulfils the criteria of authenticity, such as have been demonstrated in the case of al-


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Kulayni's narrations in al-. If an historical incident could be denied for a reason as flimsy as discrepancies in minor details, onecould well reject the battle of Badr on grounds of the fact that there are differences regarding the exact date on which it tookplace, or differences in the amount of combatants, or even the amount of persons killed and taken captive. Here we are onceagain treated to the spectacle of a scholar's desperation to superimpose the idiosyncracies of his theology over the facts ofhistory, even if it means he has to discard the most basic standards of objectivity.At the end al-Mufid's nonchalance failed to convince anyone-including himself. Therefore, two paragraphs after denying theoccurrence of Umm Kulthum's marriage he comes back to fall into the queue of traditional Shi'ite scholarship behind peoplelike al-Kulayni and Abul Qasim al-Kufi, and writes:

Amir al-Mu'minin was coerced to marry his daughter to the man, because he was threatening and menacing him. There canthus be no argument against Amir al-Mu'minin because he was forced into it for his own safety and that of his Shi'ah. Hetherefore complied under duress, just as we say that duress allows for even the pronunciation of Kufr. Allah says: "Except himwho is forced, but his heart is content in faith."

There is no end to one's amazement at seeing how this man would place the safety of the Shi'ah ("for his own safety and thatof his Shi'ah") over the chastity and honour of his Imam's daughter, and the granddaughter of Rasoolullaah (s.a.w.s).

AFTER AL-MUFID

The first explanation produced by al-Mufid-that of denying the historicity of the marriage-was so ludicrous that he failed toconvince even himself. His own student, the eminent Sayyid Murtada (died 436 AH), brother of the compiler of Nahj al-Balaghah, Sayyid Radi, was even less impressed by his teacher's artifices. He solemnly stuck to the line of traditional Shi'itescholarship, insisting that the marriage was one of coercion and force. He dealt with the marriage of Umm Kulthum in two ofhis books. In the book ash-Shaafi he discussed it at considerable length, the gist of which he later incorporated into his otherbook Tanzih al-Ambiya wal-A'immah, where he writes:

As for giving his daughter in marriage, we have mentioned the answer to this in the book ash-Shaafi in detail, and that he onlyconsented to give his daughter after he had been threatened and menaced and after there had been altercations at length.After Sayyid Murtada, Abu 'Ali al-Fadl ibn Hasan at-Tabarsi, the Shi'ite mufassir of the 6th century (died 502 AH) stuck to the

same line. He writes in his book I'lam al-Wara bi-A'lam al-Huda (p. 204):

As for Umm Kulthum, she is the one whom 'Umar ibn al-Khattab married. Our associates say that he ('Ali) only married her tohim after putting up a lot of resistance, severe refusals and finding excuses. Ultimately he was forced by circumstances to turnher matter over to 'Abbas ibn 'Abd al-Muttalib who married her off.A later Shi'ite scholar, Shaykh 'Abd an-Nabi al-Kazimi, writes in his book Takmilat ar-Rijal:

The well known view of our associates, and the well known narrations are that 'Umar married her by force, as Sayyid Murtadaemphatically insists in his treatise on the issue. In light of the narrations this is the more correct view. These narrationsremove whatever doubt there might have been regarding how Amir al-Mu'minin could marry his daughter to him, whenaccording to what the Shi'ah believe it is not supposed to be permissible to have marital ties with him, since forciblepossession and duress render everything permissible. The same applies to the objection regarding how he could have bornethis forcible taking of his daughter when the very Hashimite spirit and Arab sense of honour would not tolerate such utterhumiliation and insult. These texts settle the matter completely.

Having found this niche of the "forced taking" of Umm Kulthum, these 'ulama of the Shi'ah took refuge in it from the torrent ofquestions and the utter indignation of anyone who witnesses the way in which they have shed their own shame and dishonorupon the memory of Sayyiduna 'Ali, Sayyidah Fatimah, and their daughter Umm Kulthum, the granddaughter of Rasoolullaah(s.a.w.s). Year in and year out they wail and lament the death of Sayyiduna Husayn, but for the honour of his sister Umm

Kulthum they have not the slightest sympathy, blithely asserting that she was "forcibly taken" by 'Umar ibn al-Khattab.Wouldn't it be simpler, easier and indeed more honourable and truthful just to accept the course of history as it was? But no, tothem that would mean the destruction of this edifice of theirs called Shi'aism. So it is better for them to sacrifice the honour ofthe granddaughter of Rasoolullaah (s.a.w.s) than to forgo the doctrines which their own minds fashioned. As al-Mufidindicated, rather secure the safety of the Shi'ah than protect the honour of Umm Kulthum bint 'Ali.

AFTER THE FOUNDING OF THE SAFAVID EMPIRE

The founding of the Safavid empire in Iran at the dawn of the 16th century CE opened a new chapter in Shi'ite history. Shi'ahscholarship in particular benefited from the patronage of the Safavid monarchs who invited them to fill the void left by theextermination and exile of the Sunni 'ulama of Iran. Though at first reluctant, they soon flowed into Iran in large numbers fromIraq, Bahrain and Syria, to fill posts created by the newly established Shi'ite state, and to spread their faith amongst the peopleof Iran, the vast majority of whom were at that stage still Sunni.The establishment of a Shi'ite state did not bring discussion around the marriage of Umm Kulthum to an end.

NOTE: JOO HAZRAT UMMAR KA DUSHMAN HAI WOO DARASAL HAZRAT ALI KA DUSHMAN HAI... __________________


7/16

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#2

08-24-2005, 15:10

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Re: Marriage Of Umm Kulthum Daughter Ofali Ibn Taalib To Umar Ibn Khattab

Quote:

Originally posted by daria dilMARRIAGE OF UMM KULTHUM DAUGHTER OF

ALI IBN TAALIB TO UMAR IBN KHATTAB

MISREPRESENTATION OF HISTORY
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08-25-2005, 03:42

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Re: Re: Marriage Of Umm Kulthum Daughter Ofali Ibn Taalib To Umar Ibn Khattab

Quote:

Originally posted by Haider202

ZAKIR SAHAB PRACTICE YOUR SKILLS OFLIEING ON THIS SITE.. IT WILL SURELY LEAD

YOU TO MORE DARKNESSwww.shiachat.com

I AM WAITING FOR THE DAY

ALLAH WILL RECOMPENCE THELIARS.. IF ONLY ANY ONE CAN

IMAGINE HOW MUCH HATRED

THESE HYPOCRITES HAVE FOR
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THE MUSLIMS

IF YOU STILL REPLY ME AFTER

RECIEVING ALL THIS.. THEN YOULOOK IN THE MIRROR AND TELL

YOUR SELF THAT YOU REALLY

HAVE NO SHAME.... BEFORE

CURSING THE SAHABAS LOOK AT

YOUR FACE IN THE MIRROR HOWCLEAN IT IS

MAY ALLAH MAKETHEM PAY FULL

WAGES WHO CURSEHIS RIGHTEOUSSLAVES AMEENSTILL YOUR EYES ARE CLOSED AND YOU ARE UNABLE TO RECOGNIZE THE TRUTH... MAY ALLAH GUIDE YOU

__________________

Qur'an is our Strenght

Allah Shades us

Our strength is unmatchable

Subhan Allah Alhamdulillah La ilaha illallah Allah O Akbar

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08-25-2005, 10:42

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Jazak ALlaah for sharing this. may ALlaah bless you with His love and service of His deen.

i love to extract a golden part from your post

Then 'Umar came to the Muhajiroon between the grave [of Rasoolullaah (s.a.w.s)] and the pulpit. They-'Ali,'Uthman, Zubayr, Talhah and 'Abd ar-Rahman-used to sit there, and whenever a matter used to arrive from thefrontiers, 'Umar used to come to them there and consult with them. He came to them and said, "Congratulate me."They congratulated him, and asked, "With whom are we congratulating you, O Ameer al-Mu'minin?" He replied,"With the daughter of 'Ali ibn Abi Talib."Then he related to them that the Nabi said, "Every tie of kinship, and every association will be cut off on the Dayof Qiyamah, except my kinship and my association." ['Umar said,] "I have had the companionship of Rasoolullaah(s.a.w.s); I would like also to have this [kinship]."

Subhaan' Allah wabi HamdihiSubhaanalahi Azeem

__________________

"Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in theland, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the onewhich He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security andpeace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and

wicked." ( Quran : 024.055 )

003.195 Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or beenslain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath; - Areward from the presence of Allah, and from His presence is the best of rewards."

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08-25-2005, 10:54

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08-26-2005, 08:32

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Re: Marriage Of Umm Kulthum Daughter Ofali Ibn Taalib To Umar Ibn Khattab

Quote:

Originally posted by daria dilNOTE: JOO HAZRAT UMMAR KA DUSHMAN HAI WOO DARASAL HAZRAT ALI KA DUSHMAN HAI... [/b]

May Allah TWT curse the ones who sent Sayedah Zahra SWSA away from Masjed-e nabawvie because she wascrying day and night.

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08-26-2005, 11:37

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#8

08-26-2005, 16:20

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Re: Re: Marriage Of Umm Kulthum Daughter Ofali Ibn Taalib To Umar Ibn Khattab

Shia kin kin rishto'n ko Jhutalin gay.

-----------------------------------------

EXTRACT FROM SHAYKH HUZAIFI'S KHUTBAH

How can there be any similarity, any bond between Islam and Yahudiyyat (theJewish faith), when Islam is exceptional, with its purity, light,brilliance, nobility, justice, toleration, magnanimity, high morality,equally for man or Jinn, while Yahudiyyat is a collection of materialism andnarrow-mindedness, bears malice towards humanity, is steeped in moraldegradation, greed and covetousness? So how can there be any link betweenIslam and Yahudiyyat? Can any Muslim tolerate the aspersion cast upon thepious, pure character of Hadhrat Maryam layhas salaam by the Jews? Can theMuslims bear the presence of the Jews who call Hadhrat Èsa layhis salaam(Christ) the son of a whore? NaòozubilLah. Allah forbid! And on thisaccount how can there be any link between the Holy Qur'an and Talmud, theholy book of the Satanish Jews?

Similarly there is no similarity between Christianity and Islam. Islam is apure and clean religion believing in the oneness of Allah, in Tauheed. It ispure justice and a blessing. It is complete Shareeàh, the revealed law,whereas Christianity is a deviation from the right path. The misledChristians hold the belief of Trinity-Father, Son, Holy Ghost. Christianityclaims that Christ is God and the son of God.

And how can there be a reconciliation between the Ahlus Sunnah andshiah?

The Ahlus Sunnah are those who learnt and protected the Qur'aan alKareem,who preserved and protected the Sunnah of Rasulullah ((Sallallaahu layhiWasallam)), those whom Allah Ta'ala has used to protect His Deen, andtheymade Jihaad in the way of Islam. And history bears ample testimony tothis.

The Raafidhah (shiahs) are those who curse the Sahaabah and attempt todestroy Islam. The Sahaabah Radhiyallaahu nhum are those thattransmittedthe Deen to us. If we had to cast aspersions at the integrity of theSahaabah, it will imply the destruction of the Deen. How can there be areconciliation between the Ahlus Sunnah and the Raafidhah (shiahs) whilethey swear and abuse the three Khulafaa ur Raashidah? If they had anyintelligence then they would realise that their abuse is in fact an abuse ofRasululllah (Sallallaahu layhi Wasallam). Hadhrat Abu Bakr and UmarRadhiyallaahu nhuma are the fathers-in-law of Rasulullah (Sallallaahulayhi Wasallam). They were his close confidants during his lifetime, andhis close neighbours after his demise. Who can achieve this honour? Whocan
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achieve this honour? They took part in Jihaad with Rasulullah (Sallallaahulayhi Wasallam) in all the Jihaad campaigns. These facts should besufficient to dispel the false accusations of the shiahs.

Hadhrat Uthmaan Radhiyallaahu nhu was husband to two of thedaughters of

Rasulullah (Sallallaahu layhi Wasallam). Allah Ta'ala will not choose forhis beloved Rasool except the best of men, and the best of companions.Thiswas the relationship between Rasulullah (Sallallaahu layhi Wasallam) andthe three Khulafaa ur Raashideen. He never said that these three are theenemies of Islam, and never warned against these three, as the shiahsclaim.

If fact swearing at these three is an attack against Hadhrat AliRadhiyallaahu nhu. Hadhrat Ali Radhiyallaahu nhu gave Hadhrat AbuBakrRadhiyallaahu ;(t (oath of allegiance) in the Musjid (openly'nhu the Bay

and he (Hadhrat Ali Radhiyallaahu t at the'nhu) got his daughter Ummu Kulthoommarried to Hadhrat Umar Radhiyallahu unhu; he took the Bayhandsof Hadhrat Uthmaan Radhiyallaahu nhu, was his minister, close friend andbeloved one.Would Hadhrat Ali Radhiyallaahu nhu give his daughter to a kaafir, orwouldhe give the bay'to a kaafir? Subhaanallah, this is indeed a great slander.

Their curse of Hadhrat Mu'aawiyah (Radhiyallah Anhu) is in fact an attackagainst Hadhrat Hassan Radhiyallaahu nhu, who accepted the khilaafat ofHadhrat Mu'aawiyah Radhiyallaahu nhu, and whom many prominentSahaabah

accepted. Rasulullah (Sallallaahu layhi Wasallam) praised him on manyoccasions. Would the grandson of Rasulullah (Sallallaahu (layhi Wasallamaccept the khilaafat of a kaafir? Subhaanallah, this is indeed a greatslander.

When they say that Hadhrat Ali and Hassan Radhiyallaahu nhuma wereforcedto do so, it displays their (shiahs') lack of intelligence. This is aninsult to the two of them, a most vile insult.

And how is it that they curse Ummul Mu'mineen Hadhrat 'Aaisha{Radhiyallahuanha}, whereas Allah Ta'ala declares in the Qur'aan that she is UmmulMu'mineen (Mother of the Believers).

Allah Ta'ala says:The Prophet has a greater right over the Mu'mineen than they have overthemselves, and his Wives are their (the Mu'muneen's) Mothers.

Therefore there is no doubt that those who curse her, she is not a motherunto them (they are not Mu'mineen). Would any person curse his own


14/16

mother?Rather he would love her dearly.

How can there ever be a reconciliation between the Ahlus Sunnah and theRaafidhah (shiahs), when they believe Khomeini, the imaam of deviation,to

be sinless. They assert that he is the deputy of their concocted Mahdi.Since they regard their imaams to be sinless, and since in the absence ofthe principle the deputy has the same status, they assert Khomeini to besinless.

And one form of Baatil only assists another. And one form of Baatil onlyassists another.

And the Ahle Bayt are free and absolved from their (shiah's) beliefs. Theproofs substantiating the falsehood of the beliefs of the shiahs areinnumerable.

As far as we, the Ahlus Sunnah, are concerned, we will not draw closer tothem a hair's breath, or even less. They are a greater harm to Islam thaneven the Yahood and Nasaarah. It is incumbent on all Muslims to be waryofthem and be on guard against them.

Allah Ta'ala says:They are your enemies, so beware of them. Allah Ta'ala declares waragainstthem. Where will they find refuge?

The shiahs are the followers of Ibn Saba, the yahoodi, and of Abu Lu'lu-ah,the majoosi (fire-worshiper). Thus, O Muslims, it is necessary for us to

distinguish our Aqeedah, and to love those whom Allah Ta'ala loves, andhatethat which Allah Ta'ala hates, to bring about unity amongst the Muslims, tobe one strong united hand. The enemies of Islam have united in their falsebeliefs, to fight against Islam. This applies whether the enemies are of oldor new.

Allah Ta la says:"Never will the Jews and Christians be satisfied with thee unless thoufollow their form of religion."

And He says:"And they will go on fighting you until they turn you away from your faithif they could."

How can there be any similarity, any bond between Islam and Yahudiyyat,(theJewish faith) when Islam is exceptional, with its purity, light, brilliance,nobility, justice, toleration, magnanimity, high morality, equally for manor Jinn, and Yahudiyyat is, a collection of materialism andnarrow-mindedness, bears malice towards humanity, is steeped in moral


15/16

degradation, greed and covetousness.

__________________"Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in theland, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one

which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security andpeace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious andwicked." ( Quran : 024.055 )

003.195 Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,-

verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath; - A rewardfrom the presence of Allah, and from His presence is the best of rewards."

Re: Re: Re: Marriage Of Umm Kulthum Daughter Ofali Ibn Taalib To Umar Ibn Khattab

Quote:

Originally posted by TruthLoverShia kin kin rishto'n ko Jhutalin gay.

The liars are always the winner in such contests, as they can say anything and when one asks for proof, they would say that theywill give to true Muslims only. The history at one time was not reliable as said by DD, but now to prove what you are allegingyou people are falling back on same history. If you read early history, Oumer L had two Umm-e Kulthoom women from Meccaand um-e kulthoom bint-e abe bkr. In Islam Rishtah makes no difference. The only person cursed by name is none but uncle of

the prophet SAWA. Rasoolullah SAWA was married to daughters of Abu Sufiyaan, abu bakr, abu Hifs and jew ladies as well.Would the jews go to heavens as they were related to the prophet SAWA.NO!

Haider202


#10

08-27-2005,11:55

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