Umm kalthoum bint Ali(ra) married to umar bin khattab(ra) – 2


We already showed some shia sahih hadith & fatwa of shia alims regarding this issue.

Now here are some more:

Narration 1:

9536 – 1 – علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، وحماد، عن زرارة، عن أبي عبدالله (ع) في تزويج أم كلثوم فقال: إن ذلك فرج غصبناه

Translation: Ali ibn Ibrahim—from his father—from Ibn Abi ‘Umayr—from Hisham ibn Salim and Hammad—from Zurarah, who narrates that:

“Abu Abdullah (a.s) said about the marriage of Umm Kulthoom: “That was the vagina [or honor] that we were forced to give.

Source: Furoo al-Kafi, vol.5, p.347 or Al-Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 1

Al-Majlisi said this hadeeth is Hasan (Good) in Mir’aat Al-Uqool, vol. 20, pg. 42

Al-Meelaanee said this hadeeth has a Sahih Sanad in Tazawwaj Umm Kulthoom with Umar, pg. 30 & in Mahaadiraat fee Al-Itiqaadaat, vol. 2, pg. 696

Narration 2:

محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبدالله (ع) قال: لما خطب إليه قال له أمير المؤمنين: إنها صبية قال: فلقى العباس فقال له: مالي أبي بأس؟ قال: وماذاك؟ قال: خطبت إلى ابن اخيك فردني أما والله لاعورن زمزم(4) ولا أدع لكم مكرمة إلا هدمتهاو لاقيمن عليه شاهدين بأنه سرق ولاقطعن يمينه فأتاه العباس فأخبره وسأله أن يجعل الامر إليه فجعله إليه

Translation: Muhammad ibn Abi Umayr—Hisham ibn Salim, who narrates that—Imam Jafar as-Sadiq said:

“When [Umar] proposed to Amir al-Mu’minin, he said, ‘She is a child.’ Then he [Umar] met Abbas and asked him, ‘What is wrong with me? Is there a problem with me?’ Abbas asked, ‘Why?’ Umar replied, ‘I asked your nephew for his daughter’s hand in marriage, and he rejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honor that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.’ Abbas thereupon came to Ali and informed him of what had transpired. He asked Ali to put the matter in his hands, and Ali complied.

Source: Furoo al-Kafi, vol.6, p.117 or Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 2

Al-Majlisi said this hadeeth is Hasan (Good) in Mir’aat Al-Uqool, vol. 20, pg. 42

Al-Meelaanee said this hadeeth has a Sahih Sanad in Tazawwaj Umm Kulthoom with Umar, pg. 28 & in Mahaadiraat fee Al-Itiqaadaat, vol. 2, pg. 696

Narration 3:

1) (10902 1) حميد بن زياد، عن ابن سماعة، عن محمد بن زياد، عن عبدالله بن سنان، ومعاوية ابن عمار، عن أبي عبدالله عليه السلام قال: سألته عن المرأة المتوفى عنها زوجها أتعتد في بيتها أو حيث شاءت؟ قال: بل حيث شاءت، إن عليا عليه السلام لما توفي عمر أتى أم كلثوم فانطلق بها إلى بيته

Translation: Humayd ibn Ziyad—Ibn Sama‘ah—Muhammad ibn Ziyad—Abdullah ibn Sinan—Muawiyyah ibn ‘Ammar—Imam Jafar as-Sadiq:

“I asked him about a woman whose husband died: ‘Should she spend her ‘iddah in her house, or where she wants to?’ He [the Imam] replied, ‘Where she wants to. When Umar died, Ali came and took Umm Kulthoom to his house.

Source: Furoo al-Kafi, vol.6, p.117 or Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 2

Al-Majlisi said this hadeeth is Sahih (Authentic) in Mir’aat Al-`Uqool, vol. 21, pg. 199

Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is Muwaththaq Kal-Sahih (Reliable like a Sahih (hadeeth)) in Rawdah Al-Muttaqqoon, vol. 9, pg. 89

Some shia classical scholars have talked about this marriage taking place as well:

1.

و روى أن عمر تزوج أم كلثوم بنت على عليه السلام

“And it is narrated that Umar married Umm Kulthoom, daughter of Ali

Source: Al-Toosi, Al-Mabsoot, vol. 4, pg. 272

2. Al-Shareef Al-Murtada (d. 436 AH) has also commented on the marriage taking place in his book, Risaa’il Al-Shareef Al-Murtada. And here is what he said regarding the narration of “faraj being usurped from us”. He talks about the how it is “attested” in the Sahih narration from Abee `Abd Allaah.

ويشهد بصحته ما روي عن أبي عبد الله عليه السلام

Source: Al-Shareef Al-Murtada, Risaa’il Al-Shareef Al-Murtada, pg. 148 – 150

Umar[ra] married Um kulthoom[ra] and they had a son named zayd bin Umar:

Narration 1:

Tahdheeb al-Ahkam (Vol.2, p.380) in Chapter “Meeras” or Tahdheeb Al-aHkaam, vol. 9, ch. 36, pg. 362, hadeeth # 15:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ مَاتَتْ أُمُّ كُلْثُومٍ بِنْتُ عَلِيٍّ ع وَ ابْنُهَا زَيْدُ بْنُ عُمَرَ بْنِ الْخَطَّابِ فِي سَاعَةٍ وَاحِدَةٍ لَا يُدْرَى أَيُّهُمَا هَلَكَ قَبْلُ فَلَمْ يُوَرِّثْ أَحَدَهُمَا مِنَ الْآخَرِ وَ صَلَّى عَلَيْهِمَا جَمِيعاً

“Imam Jafar as-Sadiq (as) said: ‘Umm Kulthoom bint Ali and her son Zayd bin Umar both died at the same time. It was not possible to ascertain who had died first. They did not inherit from one another and their funeral prayers were read at the same time.”

Al-Majlisi said this hadeeth is Majhool (Unknown) in Milaadh Al-Akhyaar, vol. 15, pg. 382

Note: This narration has only one majhool narrator.

Narration 2:

I was informed by Anas ibn ‘Iyad al-Laythi, who reports on the authority of Jafar ibn Muhammad [as-Sadiq], and he from his father [Muhammad al-Baqir] that—

Umar ibn al-Khattab asked Ali ibn Abi Talib for the hand of Umm Kulthoom in marriage. Ali said, “I had kept my daughters for the sons of Jafar.” Umar said, “Marry her to me, O Abul Hasan, for by Allah,there is no man on the face of the earth who seeks to achieve through her good companionship that which I seek to achieve.” Ali said, “I have done so.”

Then Umar came to the Muhajirun between the grave [of Rasool-Allah] 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 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 Amir al-Mu’minin?” He replied, “With the daughter of Ali ibn Abi Talib.”

(source: Ibn Sa‘d in his work “at-Tabaqat al-Kubra”, vol.8, p.338, ed. Muhammad ‘Ab al-Qadir ‘Ata, “Dar al-Kutub al-‘Ilmiyyah”, Beirut 1990)

Now lets check the sanad:

The five levels of transmission of the first Shia Hadith in Al-Kafi are:

NARRATION 1:

1. Ali ibn Ibrahim who narrated from
2. Ibrahim ibn Hashim al-Qummi who narrated from
3. Muhammad ibn Abi Umayr who narrated from
4. Hisham ibn Salim and Hammad who narrated from
5. Zurarah

al-Kulayni received the reports from Ibn Abi ‘Umayr through his teacher ‘Ali ibn Ibrahim ibn Hashim al-Qummi, who is his source 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 highly regarded 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 spread the hadith of the Shi‘ah from Kufah to Qum. Reports via him abound in al-Kafi, through his son. He has been generally accepted by 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-Ruwat vol. 1 p. 38) His reliability as a narrator is attested to in a contemporary work on the authority of his son, Ali ibn Ibrahim, Ibn Tawus 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 most reliable 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 the Consensus). What this means is that when the chain of narration is proven authentic up to one of these men, the rest of the chain 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 of this consensus.

Hisham ibn Salim is credited with having been a student of Imam Ja’far as-Sadiq. His reliability as a transmitter of hadith is attested 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)

AND i asume u know who zurarah was?

NARRATION 3:

al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi‘i rijal critics as “‘alim jalil 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, and is 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 fi shay’” (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‘i biographers 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‘i critics of hadith regarding the narrators of this report as reproduced here unequivocally indicate that what we have here is a authetic 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 his time, 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‘” (the shaykh of the people of Qum, and their undisputed leader and jurist). (Jami‘ ar-Ruwat, vol. 1 p. 69) Abu Ja‘far at-Tusi and al-‘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 is attested 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 Imam Ja‘far extreme grief. He is universally acclaimed as “thiqah” (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 378)

Contributed by baibers

updated to v1.1

6 Comments

Filed under Shiite's sahih hadith

6 responses to “Umm kalthoum bint Ali(ra) married to umar bin khattab(ra) – 2

  1. asd

    stupid shia, ali RA wedded his daughter to umar RA because he knew he was the right man, ali RA was a brave man he ali RA said he’d fight umar RA without a helmet if he went against a sunnah you think he would just allow not just umaar RA but any sahabas to bully him around, his proves the teh dumbness of shias, they make their own “hero” look like a coward, look at sunni source or rather thr true islam source and see what a brave hero ali RA was to us amnd the muslim world.

  2. I don’t mind you using my translations and reserach brother, but you do it give the link to my article.

    {link not allowed}

    • salam

      actually u can see i quoted in the last: Contributed by baibers
      ^^ this means it was posted by member baibers, how do i know it is urs!!
      Anyhow it seems different to me from urs post!!

  3. sharif

    salam, this marriaage didnt take place. look at the relation of umar and bibi umme kulsoom(sa), she was granddaughter of prophet muhammad(saw). now prophet(saw) was son-in-law of umar as umar,s daughter was married to prophet(saw). what kind of person would agree to this kind of marriage. umm-e-kulsoom was also like umar,s grandaughter. shame on people who think that this marriage took place.

    • buddy, don’t apply ur empty brain..
      Are u ashamed on ur imams who narrated these hadiths & loads of grand shia scholars who clearly admitted, & clearly said: she was wife of umar[ra] & imam ali gave her to umar[ra] in nikah.
      Wallahi no.. U should ashamed on urself, bcoz u r ignorent & jahil. & among those: who’s eyes are closed & they can’t see the truth.

      & about relation of grand-daughter & bla bla.. Ya jahil first ask ur mullah’s was she {umm kulthoom[ra]} mahram of Umar[ra]??????? if not then who r u to raise these foolish & non-sense questions on this marriage??!! Even Ali[ra] knows far better then u jahils, on what relation they both resides..

  4. Muzaffar Ahamed

    salam

    Its not that they only deny om kulthome and omar (RA)marry they deny many facts

    1 they deny Usman (ra) marriage with our beloved prophet (pbuh) daughters.

    2 they deny the two sons of ali (ra) named Omar and usman who killed with syedna hussain in karbala,

    3 all they focus on their so called hadith Man kuntum mola at ghadeer a kham wish is not authentic.

    If they accept all those things their believes would be mess up and the whole building of shisam would fall down.

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