Arabic Book on Biography of Umme Kulthum (A.S.) -ظلامة أم كلثوم

ظلامة أم كلثوم

Arabic Book on Myth of Marriage of Umme Kulthum (A.S.) with Umar-زواج أم كلثوم

زواج أم كلثوم

Umar’s Marriage to Umm Kulsoom binte Ali b. Abi Talib (a.s.) – Verdict of the Intellect

Some Muslims portray a harmonious relationship between Ameerul Momineen – Ali b. Abi Talib (a.s.) and Fatima Zahra (s.a.) on the one hand and Umar b. Khattaab on the other hand. They grope at any excuse possible to show this non-existent harmony even to the extent of inventing a marriage between Umar b. Khattaab with one of Imam Ali b. Abi Taalib’s (a.s.) daughters – Janabe Umm Kulsoom.

Reply

1. Umar marries his granddaughter?!
2. Irreconcilable differences between Umar and the Ahle Bait of the Prophet (s.a.w.a.)
3. Imam Ali b. Abi Talib (a.s.) in the footsteps of the Prophet (s.a.w.a.)
4. Shura
5. Janabe Umm Kulsoom in Karbala

Given that Bani Hashim were hardly on speaking terms with Bani Adi – Umar b. Khattaab’s tribe, marriage between two very important members of their respective tribes is inconceivable. This much is evident to any student of Islamic history without examining a single chain of narration on the topic.

Once we scrutinize historical documents, this becomes even more apparent.

As per universally accepted rules for the analysis of traditions both Shias and Sunnis agree that a tradition or report is acceptable only if it has a reliable chain of narrators and is rational or ties up with the Quran and accepted traditions.

Hence this alleged incident is rejected outright as it defies all forms of rationality and reasoning and neither do the reports stand up to scrutiny.

We have dealt with this subject in two parts. The first part presents arguments that reject the marriage on the grounds of irrationality and inconsistency with facts of history. In others the marriage between Umar and Umm Kulsoom bint Ali b. Abi Talib (a.s.) never happened because it was rationally impossible.

1. Umar marries his granddaughter?!

In 17 A.H. when this incident is supposed to have occurred, Umar b. Khattab was over fifty years old. And more importantly, Janabe Umm Kulsoom Bint Ali b. Abi Talib (s.a.) was his granddaughter – since the Holy Prophet (s.a.w.a.) had married Umar’s daughter – Hafsah and Umm Kulsoom was the Prophet’s (s.a.w.a.) granddaughter.

Does it make sense that a man should propose marriage to his own granddaughter?

Hafsa was the wife of Holy Prophet (s.a.w.a,) and Janabe Umm Kulsoom was the granddaughter of Holy Prophet (s.a.w.a.). Hence Hafsah was the grandmother of Janabe Umm Kulsoom. If Umar were to marry Janabe Umm Kulsoom she would then be called the mother of Hafsah. Does this make any sense?

2. Irreconcilable differences between Umar and the Ahle Bait of the Prophet (s.a.w.a.)

There were irreconcilable differences between Umar b. Khattaab and the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) due to which it is inconceivable for any formal association between the two parties let alone matrimony.

a. Umar abandoned the body of the Holy Prophet (s.a.w.a.) to attend the caliphate proceedings at Saqifah making a mockery of companionship of the Prophet (s.a.w.a.). Janabe Umm Kulsoom (s.a.) and her father Imam Ali b. Abi Talib (a.s.) who was the rightful successor are unlikely to associate with someone who did not even qualify to the basic tenet of companionship i.e. attending the funeral of the Prophet (s.a.w.a.) which was attended by Jibraeel and other select angels of the Prophet (s.a.w.a.).

b. Umar fetched wood to burn the house of Janabe Fatima Zahra (s.a.) – Janabe Umm Kulsoom’s mother. A house whose residents included Umm Kulsoom herself, Umar’s future wife?!

• Al-Musannif by Ibne Abi Shaybah – teacher of Bukhaari, vol. 7, p. 232,
• Taarikh-e-Tabari, vol. 3 p. 202
• Addendum to Kaamil-e-Ibne Athir
• Ansaab al-Ashraaf, vol. 1 p. 586
• Al-Iqd al-Fareed, vol. 5, p. 13
• Al-Mukhtasar fi Akhbaar al-Bashar, vol. 1, p. 156

After this it is anyone’s guess whether Umm Kulsoom would want to associate with a person who only 6 years earlier burnt her house with the explicit aiming of killing its residents.

3. Umar grievously injured Janabe Fatima Zahra (s.a.) leading to the death of her son ‘Mohsin’ immediately and her own death eventually. Mohsin was the brother of Janabe Umm Kulsoom and Janabe Fatima Zehra was her mother. It is should be clear from this incident alone why Janabe Umm Kulsoom would not even want to be in the same land as Umar let alone live in the same house with him.

• Sair-o-A’laam al-Nobala, vol. 14, p. 309,
• Al-Milal wa al-Nehal, vol. 1, p. 59

4. Fatima Zehra(s.a.) remained displeased with Umar after the incident of burning of the door and cursed him after every prayer and never communicated with him. One who displeases Fatima has displeased not just the Prophet (s.a.w.a.) but Allah Himself.

• Sahih-e-Bukhaari, vol. 4, book 53, trad325

When Allah and His Prophet (s.a.w.a.) have shown their displeasure with a person for displeasing Fatima – why would Janabe Umm Kulsoom choose to marry that person of all people?

5. Fatima Zehra(s.a.) had willed Ameerul Momineen (a.s.) not to allow Umar to attend her funeral.

• Sahih-e-Bukhaari, vol. 5 under the chapter of “The Battle of Khaibar”

How can Janabe Umm Kulsoom enter into matrimony with someone not deemed fit to attend her mother’s funeral? How can Imam Ali b. Abi Talib (a.s.) give his daughter to his wife’s murderer, whose very existence evoked memories of the tragic circumstances of her death?

3. Imam Ali b. Abi Talib (a.s.) in the footsteps of the Prophet (s.a.w.a.)

There are numerous traditions to the effect that Imam Ali b. Abi Talib (a.s.) lived his entire life in the footsteps of the Prophet (s.a.w.a.).

يَحْذُوحَذْوَالرَّسُولِ

He (Imam Ali b. Abi Talib) treads the footsteps of the Prophet (s.a.w.a.)
(Behaar al-Anwaar, vol. 99 p. 106)

This means that when the Prophet (s.a.w.a.) has performed an action or abandoned it, Imam Ali b. Abi Talib (a.s.) can be expected to follow the Prophet (s.a.w.a.) wholeheartedly.

So if the Prophet (s.a.w.a.) did not give his daughter Fatima to Umar despite his constant beseeching and imploring, how is it possible that Imam Ali b. Abi Talib (a.s.) would give his and Fatima’s daughter to Umar?

When Allah and the Prophet (s.a.w.a.) have decided a matter against an individual how can Imam Ali b. Abi Talib (a.s.) choose otherwise?

4. Shura

While analyzing the Shura, the consultative council set up by Umar to select his successor, historians have dissected the role and relationship of each member and the chances of each for assuming the caliphate.

But none of them have made any observation to the effect that Imam Ali b. Abi Talib (a.s.) being the father-in-law of Umar was a strong candidate for caliphate. Nor did Imam Ali b. Abi Talib (a.s.) in his analysis of the situation in front of Abdullah b. Abbas made any such conclusion. On the contrary, he was most reluctant to participate in the Shura. He only participated to prove the contradiction in Umar’s stand who all along had maintained that both Prophethood and caliphate cannot be from Bani Hashim.

Also, the condition laid down by Umar to kill dissidents of the Shura’s verdict, means that Umar was satisfied with the killing of Imam Ali b. Abi Talib (a.s.) – his own “father-in-law”, should he be among the dissidents. This is hardly an example of Arab affinity for relations.

5. Janabe Umm Kulsoom in Karbala

All historians are unanimous that Umm Kulsoom was present in Karbala.

Yet, no historian records any argument presented by Imam Husain (a.s.) in Karbala to avert the battle on the basis of Janabe Umm Kulsoom’s marriage with Umar and his own relationship as Umar’s brother-in-law. Among Arabs such an argument is sufficient to secure peace in the most impossible of situations. It’s a different matter that being the grandson of the Prophet (s.a.w.a.) did not prove a strong enough relation to prevent them from shedding Imam Husain’s (a.s.) blood.

In fact, it would have been a blunder for Yazid’s army to wage battle against a side which had in it Umar’s wife and brother-in-law, as their enmity was with Imam Ali b. Abi Talib (a.s.) and his children but since these children were also related to Umar they should have averted battle at least on this count.

Nor do we see Janabe Umm Kulsoom and Janabe Zainab bint Ali (a.s.) present the marriage argument in Yazid’s court to secure release.

The reason why the marriage argument was never presented was because the marriage never happened.

Thus far, we have rejected the marriage of Janabe Umm Kulsoom with Umar b. Khattaab purely on the basis of rationality and history. We do not need to venture into any historical document after this. Nonetheless, we will complete our argument by refuting the spurious historical records of marriage advanced by some Muslims.

Reference : http://www.seratonline.com

Shia Imams and First three Caliphs

A letter from Imam Ali to Muawiya, the rebel governor of Syria, is found in Nehjul Blagha, which he wrote in reply to his earlier communication, and showed his disgust towards the first three caliphates.

“I do not owe any apology to the people for showing my disgust on the legality of the (first three caliphs).”

After the death of second caliph, when Abdur Rahman bin Auf, offered the seat of authority to him, conditional to the following of the Sunnah of Shaikhain (Abubakr and Umar), he rejected the offer without giving it a second thought. This incident also shows that he considered the first three caliphates as usurpers and completely illegal and they were aware of this situation. It is mentioned in Sahih Muslim that Umar Ibne Khattab, the second caliph admitted, while talking to Abdullah Ibne Abbas,
“You two not only consider me a liar, sinner, traitor and usurper but also have the same opinion about the one, who was better than me (Abubakr).”
Ibne Abbas kept quiet on this allegation, and his silence has put a stamp of confirmation on this allegation that they were really what they were thought to be. Readers can refer to our book ASBAT UL IMAMAT.

LOGICAL PROOF OF DEJECTION AND REPULSION
As truth lies with the progeny of the Prophet, therefore, their fellowship and compliance, which is authorized by the Qur‟an cannot be perfected, unless we show our disgust and repulsion to their enemies; very similar to the rejection and repugnance of those whom we have to deny before witnessing the unity of God and the Prophesy of Muhammad (SAWA). This declaration of allegiance i.e. Kalema of Tauhid is a key for ALI UN WALIULLAH and this conclusion is based on the true understanding of nature. Since Islam is a religion of nature and nature tells that truthful and a liar, erudite and an illiterate, hypocrite and a faithful, aggressor and the defender, cheat and a virtuous cannot become equal. It is an undivided verdict of the mind that one must feel sympathy with the innocent and repulsion against the antagonist, detestation of false Prophets and Imams is mandatory. No right minded person of any religion or land would disagree with this approach. Among the Muslims, the only true sect, Shias has this approach of love and hate for the pious and irreverent respectively, as an integral part of their doctrine. This ideology is in line with the pronouncements of the Quran and Hadith. It is mentioned in Sura Ale Imran,
“It is not right for the believers to take infidels as friends in place of the faithful.”

At another place in Sura Al Mumtahinna the same advice was issued,
“O the people of faith do not accept your enemies as your friends.”

It is mentioned about Abraham that when he knew that his uncle was an enemy of God, he immediately withdrew himself from him. Allah praises this act of Abraham. This is the true interpretation of TAWALLA AND TA’BURRA that cannot be denied by any fair minded person, but the agitating and provocative mullahs have presented this concept in such a repulsive way that it was described as being a mode of abusing the companions of the Prophet.

We the Shias, in accordance with the Quranic verdict, disapprove the use of harmful language even for the infidels and mushriks, then how can we make it permissible for those who declare themselves as Muslims? On the other hand LA’NAT and TA’BURRA are two different things that are permitted by the Quran. LA’NAT literally means separation from God‟s blessings and TA’BURRA stands for displeasure or annoyance with the enemies of God and His Messengers. No man can claim to have reached the position of faith as long as he does not prefer the person of the Prophet over every asset, including his family and wealth, other than God, which is in line with the declaration of the Qur‟an: The Prophet is above the souls of the believers, or as the Prophet has proclaimed for himself,
“No person can claim to be a man of faith, unless he prefers me over everything, including his family and friends.”

IN SHIA FAITH LOVE OF VIRTUOUS COMPANIONS OF THE PROPHET IS PART OF THEIR FAITH.
How is it possible for a believer to claim Iman, while feeling ghastly about the virtuous friends of the Prophet? For some reasons, love for the companions of the Prophet is compulsory, because they are Momins and according to the Quran; all believers are brothers. The love of a believer is therefore, essential for another believer, and so it is a religious duty. Secondly, the companions of the Prophet have aided the Prophet; and respect for the associates of the adored is naturally obvious, so the companions of the Prophet are favoured by God, by virtue of their Jihad in His way. Again, companions are disciples of the Prophet and those who obey the Prophet are friends of God, in accordance with the Quranic assertions. It is therefore, important for the people to know that the respect for the companions of the Prophet is mandatory, and part and parcel of faith. Mohaqqiq Sheikh Bahai writes in his research paper,

“It is our conviction that the love of those companions of the Prophet is an integral part of our faith that remained steadfast in their fellowship and did not disobey his will and his legatees, after his death. This is our perception of the companions of the Prophet, and we the Shias, in submission to our Imams take it as a routine to seek God‟s favour for them."

Imam Zainul Aabedin (AS) in a supplication to God talks about the companions of the Prophet, “O, God do not forsake those companions of the Prophet, who treated Your Messenger with affection and love, and fought relentlessly in his support and came forward to accept his message. O! God enhance their standing among thy blessings.”

THERE WERE ALL TYPES OF PEOPLE AMONG PROPHET’S COMPANIONS
It is revealed through the history that among the companions of the Prophets there were all kinds of people, including hypocrites, murderers, unjust, just, faithful, unreliable and some double minded individuals. Shias are of the opinion that this grouping must not be viewed with a single lens and such a practice is malice towards intellect and civilised culture.

Some honest minded Sunni Scholars had to admit this reality with some hesitation, therefore Allama Taftani writes in Sharhul Maqasid,
“The battles and disputes that took place among the companions of the Prophet, which are witnessed and recorded by history prove that some of the companions of the Prophet had diverted from the path set by the Prophet of God, and their behaviour was approaching impudence and apostasy. The reasons behind such behaviour were personal jealousy and greed for the world. This was because every companion of the Prophet or anyone who happened to meet the Prophet was not a spotless person.”

It is the firm belief of Shias that the Prophet had appointed Ali Ibne Abi Talib (AS) as his successor before his death, in accordance with the norms of God. This succession was initially announced at the time of DAWAT’E ZUL AASHEERA, a family gathering arranged to invite near relatives to the religion of Islam, and the traditions of such an appointment were observed in front of the whole family, and finally near the wells of Ghadeer, after the last pilgrimage in front of the majority of his nation. The Prophet has shown with his actions that his succession was a divine appointment and it could only come into place through the revelation; instead of collective people‟s decision. But alas, the old traditions prevailed and the real heirs of the Prophet were not allowed to assume their rightful place, and the reign of power was handed over to those who did not deserve it. Those who assumed power in the presence of Aa‟imma Tahereen (virtuous leaders), their action was illegal and unjust as viewed by Imam Ali (AS) and his progeny. This is declared by Imam Ali (AS) in many of his sermons and speeches. He says in the sermon of Shaq‟sha-qiyya,
“The first caliph wrapped the robes of caliphate around his body, with perfect understanding that I had the same affiliation to this office as the pivot holds for a rotating wheel. I am sitting at such a lofty position where springs of knowledge are oozing out from me and no high flier can reach my pinnacle.”

Hadith that "All my Companions are like Stars" is Fake

These facts also reveal that the Hadith, which is very much touted by our Sunni brothers, wherein the Prophet has supposedly said,
“My friends are like stars, you will be guided by following anyone of them” is a fake and counterfeit Hadith. Ibne Tamia has written in Minhajul Sunna: This Hadith is feeble; because the great masters have said so. Moulavi Abdul Hay‟ee has mentioned in Tuhfatul Akhyar, the opinion of several scholars who proved the deception of this Hadith. They say that Ibne Hazm has proved that this is an engineered work. Same is the opinion of Ibne Zahabi.
If after some reservation we accept this Hadith to be true, then we have to agree that Ali (AS), Fatima (AS), Hassan (AS) and Hussain (AS) are the addressees of this assertion, who are endowed by blood relations with the Prophet as well as his companionship. They were also virtuous in character and their love has been laid down by the Qur‟an for the rank and file of the Ummah.
Allama Taftazani has written to this extent, “We can only trust the virtuosity of those companions who had remained longer in the company of the Prophet and learned from his message, otherwise rest of the companions are no different from common folks, who are a mixture of good and bad.”
Under these circumstances Shia faith cannot treat all companions equally. The companions of the Prophet, who were steadfast in their belief, chose Ahlulbait as their guide after death of the messenger of God, and paid their religious dues by submitting themselves to their command. We consider the soil under the feet of such companions as a source of vision for our eyes. However, we feel it essential to disengage from those companions who did not fully comply with the assertions of the Prophet and moved away from Ahlulbait after his death.

A Brief Discussion on Fadak

This Ummah did not care about this magnificent lady, and her estate, which was allotted by the Prophet to her in accordance withthe Quranic decision, was confiscated by the state. She made a petition to the first caliph and he replied that the truth of her claim is not established (  Tafseer ’  e Kabir by Fakhruddin Razi). She provided further evidence in support of her claim by the statements of Imam Ali ( AS )and her two sons Hassan ( AS) and Hussain ( AS ) and Omme Aaiman. The evidence of her two sons Imam Hassan and Hussain was rejected on the grounds as them being juveniles, (Omme Aaiman) as a women and that of Imam Ali as the husband of Fatima. She then produced the written deed of occupation authorised by the Prophet, but it was rejected as well. At this juncture, Fatima invoked the Quranic argumentof receiving legacy of her father but the state, which relied earlier on the Slogan that the book of God is sufficient for them, pushed aside their earlier statements and invoked a fake Hadith at the spur of themoment, which stated,

“We the Prophets neither receive nor leave any legacy.”
  

At this moment Fatima was quoting Quranic verses. This showed that the state was in the hands of opportunists who used any available tactics to deny the rights of Aale Rasool by either refraining from the Qu'ran or engineering fake narrations in the name of the Prophet.Finally, Abubakr, as quoted by Bokhari refused to respect the claim of Fatima and confiscated her estate. It is stated that she died within threemonths of this decision and was secretly buried during the night and Abubakr and Umar were barred from participating in her funeral.

There are numerous reports in both Shia and the Sunni books that Fatima (AS), the daughter of Prophet Muhammad (SAWA) is the leader of women of all times. It is mentioned in some Ahadith: Fatima(AS) is the leader of all women in the Paradise, or as stated in Arjahul  Matalib ; Fatima ( AS) is the leader of women of all times. Listening to this statement of the Prophet some companions asked about the status of Mary ( AS), the mother of Jesus ( AS). The Prophet replied that Mary ( AS) was the chosen women of her times, while Fatima ( AS) is the head of women of all times. Some adversaries of the family of the Prophet dragged some wives of the Prophet in this competition, which is a portrayal of their jealousy against Ahlulbait. They must understand that the station of respect that Fatima ( AS) holds with God is not available to many Prophets, not to speak of the wives of the messenger of God. The other statements like; Fatima‟s pleasure and anger is the anger of God and the Prophet respectively, is well documented in Sunni books and its authenticity cannot be challenged. Quranic verses such as Aa‟yate Tat‟heer and other remarks are permanent arguments of her chastity.