‘Umar proposed to ‘Ali for his daughter Umm Kulthum… He uncovered her shin and kissed it

Rasulullah salla Llahu ‘alayhi wa sallam left in the morning wearing a striped cloak made from black (camel’s) hair
March 1, 2019
Caliphate of nubuwwah will last for thirty years. Thereafter, Allah will grant kingdom to whom He wishes
March 1, 2019

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 ‘Umar proposed to ‘Ali for his daughter Umm Kulthum… He uncovered her shin and kissed it


خطب عمر إلى علي ابنته أم كلثوم .. فكشف ساقها و قبلها

‘Umar proposed to ‘Ali for his daughter Umm Kulthum… He uncovered her shin and kissed it.


Al Baghdadi reports it in his Tarikh[1] from Ibrahim ibn Mahran ibn Rustum. He mentioned no jarh or ta’dil of him. Ibn ‘Adi did criticise him saying, “Munkar al hadith from reliable narrators.”[2]

They are majhul narrators in the sanad, viz. ‘Abdullah ibn Ishaq ibn Ibrahim al Baghawi and Ahmed ibn al Hussain ibn Ishaq al Sufi.

Al Hakim reported it in al Mustadrak[3] without mentioning the uncovering of the shin and kissing. Despite this, al Dhahabi criticised al Hakim for authenticating the sanad which is his general habit of displaying leniency. Al Dhahabi states, “Rather it is munqati’,” between ‘Ali ibn al Hussain and ‘Umar.

Some hadith critics use the text, “according to his habit,” due to their grievance of al Hakim often repeating the text: “This is a hadith with a sahih isnad,” for mawdu’ narrations.

Al Tabarani narrated it in al Kabir[4]. Hassan ibn Sahl al Hannat is present in the isnad. Al Sam’ani mentioned him without quoting any jarh or ta’dil. Hence, he remains majhul. He narrates it from another chain from Yunus ibn Abi Ya’fur who is truthful but blunders profusely as Hafiz affirmed.[5] The narration has a tabi’ from someone the muhaddithin are not pleased with, Saif ibn Muhammad. Hafiz notes, “They declared him a liar.”[6] Hence, this narration is mawdu’ due to Saif being a kadhab.

Al Albani acknowledged his blunder of authenticating the narration of uncovering the shin where he relied on Hafiz Ibn Hajar who erred.[7] He retracted from his tashih of the narration in Silsilat al Ahadith al Da’ifah.[8]


  1. Umm Kulthum’s marriage from the books of the Ahlus Sunnah:


حدثنا عبدان أخبرنا عبد الله أخبرنا يونس عن بن شهاب قال ثعلبة بن أبي مالك ثم إن عمر بن الخطاب رضي الله عنه قسم مروطا بين نساء من نساء أهل المدينة فبقي منها مرط جيد فقال له بعض من عنده يا أمير المؤمنين أعط هذا بنت رسول الله صلى الله عليه و سلم التي عندك يريدون أم كلثوم بنت علي فقال عمر أم سليط أحق به و أم سليط من نساء الأنصار ممن بايع رسول الله صلى الله عليه و سلم قال عمر فإنها كانت تزفر لنا القرب يوم أحد قال أبو عبد الله تزفر تخيط

‘Abdan narrated to us―’Abdullah informed us―Yunus informed us from―Ibn Shihab who reports that Tha’labah ibn Abi Malik related:

Thereafter ‘Umar ibn al Khattab radiya Llahu ‘anhu distributed cloaks among the women of Madinah. One good quality cloak remained. So some people who were by him suggested, “O Amir al Mu’minin! Give this to Rasulullah’s salla Llahu ‘alayhi wa sallam daughter who is in your marriage,” referring to Umm Kulthum bint ‘Ali.

‘Umar said, “Umm Sulayt is more deserving of it. Umm Sulayt is from the women of Ansar who pledged allegiance to Rasulullah salla Llahu ‘alayhi wa sallam.” ‘Umar further stated, “She would stitch water skins for us during the Battle of Uhud.”

Abu ‘Abdullah clarifies, “Tazfuru means to stitch.”[9]


Many Huffaz have confirmed the authenticity of this hadith, viz. Ibn Hajar in al Isabah[10], al Dhahabi in Siyar A’lam al Nubala’[11] and Ibn al Jawzi in al Muntazam[12].


  1. Umm Kulthum’s marriage from the books of the Rawafid:


  • Al Kulayni: al Kafi 5 pg. 346. Kitab al Nikah, chapter regarding the marriage of Umm Kulthum.
  • Al Kulayni: al Furu’ min al Kafi 6 pg. 115, 116.
  • Al Majlisi authenticated both these narrations in Mir’at al ‘Uqul 21 pg. 197.
  • Al Tusi: al Istibsar 3 pg. 352.
  • Al Tusi: Tahdhib al Ahkam 8 pg. 161 and vol. 9 pg. 262.
  • Al Majlisi: Bihar al Anwar 38 pg. 88.
  • Sayed al Murtada ‘Alam al Huda: al Shafi 116.
  • Sayed al Murtada ‘Alam al Huda: Tanzih al Ambiya’ 141.
  • Ibn Shaharashub: Manaqib Al Abi Talib 3 pg. 162.
  • Al Arbili: Kashf al Ghummah fi Ma’rifat al A’immah 10.
  • Ibn Abi al Hadid: Sharh Nahj al Balaghah 3 pg. 124.
  • Muqaddas al Ardabili: Hadiqat al Shia 277.
  • Qadi Nur Allah Shustari: Majalis al Mu’minin 85.
  • Qadi Nur Allah Shustari: Masa’ib al Nawasib 170.
  • Ni’mat Allah al Jaza’iri: al Anwar al Nu’maniyyah.
  • Al Qummi: Muntaha al Amal 1 pg. 186.
  • Al Ya’qubi: Tarikh al Ya’qubi 2 pg. 149, 150.


  1. Al Mufid in al Masa’il al Sarawiyyah:

The Rawafid do not adhere to a clear methodology or stance. They are the worst of religious groups in contradiction.

When you cite their scholar’s authentication of the narration of Sayyidina ‘Umar’s radiya Llahu ‘anhu marriage to Umm Kulthum, they do not run away. Rather they claim that al Mufid cast misgivings regarding the authenticity of the hadith in al Masa’il al Sarawiyyah. Al Majlisi opposed al Mufid and established the authenticity of the sanad of both the narration in al Kafi.[13] The muhaqqiq of al Masa’il al Sarawiyyah Sa’ib ‘Abdul Hamid confirmed that both narrations have Hassan isnads.[14]

To prove the method of performing Salat al Janazah upon both a man and woman, al Tusi and al Hilli have cited the incident of the Salat al Janazah upon Sayyidah Umm Kulthum and her son Zaid ibn ‘Umar ibn al Khattab.[15] In fact, al Hilli said in Muntaha al Talab, “Our proof is what majority have narrated from ‘Ammar ibn Abi ‘Ammar who said, ‘I attended the janazah of Umm Kulthum and her son Zaid ibn ‘Umar ibn al Khattab.’”[16]

Ibn al ‘Allamah cited as evidence that Sayyidina ‘Umar radiya Llahu ‘anhu paid 40 000 dirhams upfront as the dowry for Umm Kulthum.[17]

Similarly, al Tusi cited the marriage of ‘Umar to Umm Kulthum in the ruling of mahr (dowry).[18]

In inheritance, Ibn al Shahid narrated the death of Umm Kulthum and her son Zaid ibn ‘Umar ibn al Khattab since they passed away at the same time as the narrations affirm, hence it was not known who passed away first.[19]

Al Khuwansari and Muhammad in Ahkam al ‘Iddah have reported the narration of al Kafi as evidence which they both considered sahih. The narration mentions that after ‘Umar radiya Llahu ‘anhu passed away, Sayyidina ‘Ali radiya Llahu ‘anhu took the hand of Umm Kulthum so that she may pass her ‘iddah in her father’s house.[20]

With regards the claim that Muhammad ibn Jafar was killed in Tustur. This is what they claim so that their objective may be reached in denying the marriage of Sayyidina ‘Umar radiya Llahu ‘anhu to Umm Kulthum. They say that ‘Awn ibn Jafar was killed in Tustur and the Battle of Tustur occurred during the caliphate of Sayyidina ‘Umar radiya Llahu ‘anhu without difference. However, what is agreed upon by the ‘Ulama’ is that he was killed on the Day of al Harrah in Madinah, and not it Tustur.

They assert that Ibn Hajar affirmed that Muhammad ibn Jafar was killed in Tustur. This is a lie against Ibn Hajar, or at least deception. Ibn Hajar quoted al Waqidi’s statement that he was martyred in Tustur but then favoured another narration which contradicts this one and affirms that he was killed in Palestine. Hafiz Ibn Hajar qualified this latter narration of being muhaqqaq (researched) and rejected al Waqidi’s view.[21]

As regards his brother ‘Awn ibn Jafar ibn Abi Talib, he relates from Abu ‘Umar ibn ‘Abdul Barr that ‘Awn was martyred in Tustur.[22]

Why this sort of deception?


  1. The narration: This was one womb which was forcefully taken from us [Allah forgive us for having to translate this blasphemy].


ذلك فرج غصبناه

This was one womb which was forecefully taken from us.


This is a narration which the Rawafid cite as proof, not realising that it only makes their mazhab more disgusting and portrays Sayyidina ‘Ali radiya Llahu ‘anhu in a bad and wicked light. It comes through the chain of Hisham ibn Salim al Mujassim―who thinks that Allah is a jism (body) with length, breadth, and depth. It also comes through the chain of Zurarah who was cursed by Jafar al Sadiq:


لعن الله زرازة

May Allah curse Zurarah!


إن الله نكس قلب زرارة

Certainly, Allah distorted the heart of Zurarah.


Despite this, al Majlisi classified the isnad as authentic.[23]

This marriage totally demolishes all the various narrations which the liars have fabricated. The narrations which speaks about Sayyidina ‘Umar ibn al Khattab radiya Llahu ‘anhu allegedly beating Sayyidah Fatimah radiya Llahu ‘anha until she miscarried. If a man hits your wife and is instrumental in killing my child, will you ever give him your daughter in marriage, and be happy with him as your son-in-law? Will you name your child after him? Moreover, this fabrication clearly states that the man responsible, his name was Qunfudh, not ‘Umar. Or are they insulting Sayyidina ‘Umar radiya Llahu ‘anhu with such a name?[24]

Despite al Majlisi authenticating the narrations of al Kafi which confirm this marriage, he falsely supposes that Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu sought help from a jinniyyah from the Jews of Najran, whose name was Suhayqah bint Juwayriyah. He despised his followers by saying that this narration is one of the hidden narrations people are unaware of, hence it has no sanad. As if he pacifies his followers: Accept my lie and do not search for an isnad. My lie is sufficient for you.

This lie has many disgusting consequences:

  • Sayyidina ‘Ali radiya Llahu ‘anhu would seek help from the Jews, not the Muslims. He sought help from Suhayqah bint Juwayriyah[25] just because Sayyidina ‘Umar radiya Llahu ‘anhu threatened to take away the honour of siqayah from him, i.e. giving Zam Zam to the pilgrims. He sacrificed his honour and his daughter to protect the honour of siqayah.
  • The verdict of a human marrying a jinn is not correct as al Malibari al Hindi reported from majority of the scholars in Fath al Ma’in[26].
  • Were there any witnesses to this marriage and who was the representative of this jinniyyah at the marriage contract?
  • Did Sayyidina ‘Ali radiya Llahu ‘anhu have a relationship with the Jews of mutual assistance and services?
  • Sayyidina ‘Ali radiya Llahu ‘anhu would take help from the Jews to fulfil his needs and to remove the difficulty that he faced, i.e. the threat of Sayyidina ‘Umar radiya Llahu ‘anhu. A person who is incapable of helping himself and needed to seek help from the Jews, how can you expect him to remove your difficulties and fulfil your needs? The Rawafid declare seeking assistance from America haram and they condemn the Arab governments for seeking help from America. So why do they allow Sayyidina ‘Ali radiya Llahu ‘anhu to seek help from a Jewish jinniyyah, but they disallow it for others?
  • It is common knowledge that Sayyidah Umm Kulthum radiya Llahu ‘anha had a son named Zaid which the Rawafid also acknowledge. He is related to the Ahlul Bayt from the side of his mother. Are you happy to call him the son of a jinniyyah Umm Kulthum?
  • Al Kafi reports that Sayyidina ‘Ali radiya Llahu ‘anhu took Umm Kulthum’s hand and took her to pass her ‘iddah in his house after the demise of Sayyidina ‘Umar radiya Llahu ‘anhu. Was he holding the hand of a jinniyyah? Did the jinniyyah pass ‘iddah at Sayyidina ‘Ali’s radiya Llahu ‘anhu house or the real Umm Kulthum?
  • Many rulings are attached to marriage, like talaq, inheritance, ‘iddah, ila’, li’an, nafaqah (financial support of the wife), and kiswah (clothing the wife).
  • Where was the original Umm Kulthum during the presence of the fake? Was she hiding in a cave or concealed in the house?


If Sayyidina ‘Umar radiya Llahu ‘anhu uncovered her shin and kissed it as you suppose, your disparagement is directed at Sayyidina ‘Ali radiya Llahu ‘anhu. How could he accept such a man for his daughter who does not consider her honour and commits zina with her? By Allah, you desire to condemn Sayyidina ‘Umar radiya Llahu ‘anhu but at the same time condemn your own mazhab.

Had Sayyidina ‘Umar radiya Llahu ‘anhu threatened him if he did not marry his daughter to him, then how could Sayyidina ‘Ali radiya Llahu ‘anhu give in to marrying his daughter to a liar? Where is his understanding whereas Allah subhanahu wa ta ‘ala declares:


الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ

Evil women are for evil men and evil men and for evil women.[27]


Where did Sayyidina ‘Ali’s radiya Llahu ‘anhu bravery disappear to? The bravery he demonstrated by sleeping in the bed of Rasulullah salla Llahu ‘alayhi wa sallam. Why did he opt for disgrace? In trying to criticise Sayyidina ‘Umar, you are actually criticising Sayyidina ‘Ali radiya Llahu ‘anhuma?

If his wife was a Jewish jinniyyah, why did he not challenge a coward fraud who had no swords besides a wooden one who resorts to the Jews to save himself? Why during the hajj do you outwardly express exoneration from the mushrikin whereas you have accepted that Sayyidina ‘Ali radiya Llahu ‘anhu took help from a Jewish female to save himself from the threat of Sayyidina ‘Umar radiya Llahu ‘anhu?

And if this was a conventional marriage, why this disgusting lie?

Had Sayyidina ‘Umar radiya Llahu ‘anhu forcefully taken her, we will ask: Did your Imams not find any expression more respectful than saying: This was one womb which was forcefully taken from us? Why not take her name and why speak of her womb with such disrespect that only condemns the Ahlul Bayt and your false creed, and not Sayyidina ‘Umar radiya Llahu ‘anhu.


Next⇒ Caliphate of nubuwwah will last for thirty years. Thereafter, Allah will grant kingdom to whom He wishes

[1] Vol. 6 pg. 182.

[2] Al Kamil fi al Du’afa’ vol. 6 pg. 2.

[3] Al Mustadrak vol. 3 pg. 142.

[4] Vol. 1 pg. 124.

[5] Taqrib al Tahdhib Biography: 7920.

[6] Taqrib al Tahdhib Biography: 2726.

[7] Silsilat al Ahadith al Sahihah Hadith: 2036.

[8] Silsilat al Ahadith al Da’ifah Hadith: 1273.

[9] Sahih al Bukhari Hadith: 3843. Chapter regarding women carrying water skins to people during battle.

[10] Al Isabah pg. 276. Kitab al Kuna and Kitab al Nisa’.

[11] Siyar A’lam al Nubala’ vol. 2 pg. 525.

[12] Al Muntazam vol. 4 pg. 131.

[13] Mir’at al ‘Uqul vol. 21 pg. 197.

[14] Al Masa’il al Sarawiyyah pg. 87.

[15] Al Khilaf vol. 1 pg. 722; Mukhtalaf al Shia vol. 2 pg. 308.

[16] Wasa’il al Shia vol. 3 pg. 128; Muntaha al Talab vol. 1 pg. 457; al Hilli: Tadhkirat al Fuqaha’ vol. 2 pg. 66; al Hilli: Nihayat al Ahkam vol. 2 pg. 65; Bihar al Anwar vol. 78 pg. 382.

[17] Idah al Fawa’id vol. 3 pg. 194; Wasa’il al Shia vol. 21 pg. 263.

[18] Al Mabsut vol. 4 pg. 272.

[19] Al Shahid al Thani: Masalik al Afham vol. 13 pg. 270; al Jawahiri: Jawahir al Kalam vol. 39 pg. 308.

[20] Jami’ al Madarik vol. 4 pg. 561; Muhammad Sadiq al Ruhani: Fiqh al Sadiq vol. 23 pg. 64.

[21] Al Isabah vol. 6 pg. 8.

[22] Ibid vol. 4 pg. 744.

[23] Mir’at al ‘Uqul vol. 20 pg. 42.

[24] Bihar al Anwar vol. 43 pg. 197 – 200.

[25] Hashim al Bahrani: Madinat al Ma’ajiz vol. 3 pg. 203.

[26] Fath al Ma’in vol. 3 pg. 344.

[27] Surah al Nur: 26.

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