Aqde Umme Kulthum
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Transcript of Aqde Umme Kulthum
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.