Did Dr.Omar Marry UmKulthoom?

Let us begin with Asad al Ghaybah Volume 5 page 367:

"Abu Umar narrates on the authority of Zubayr Bakri, 'Umar asked for the hand of Ali's daughter, who replied that she was too young. 'Umar asked twice more. 'Ali said 'I shall send the girl to you, if you like her than say 'I accept''. 'Ali then sent the girl with a cloth and told her to say [to 'Umar] 'This is the scarf that I was talking about'. She conveyed these words to 'Umar, who said 'Tell your father that I accept'. Umar then touched the girl's calf. She exclaimed 'You have done this to me? If it hadn't been for the fact that you are Khalifa of the Muslims I would have broken your nose'. The girl went home and repeated the episode to her father, stating 'You sent me to a foul man', with that 'Ali said 'He is your husband'."

 Al Isaba Volume 4 page 492 reports the text similarly with difference being the comment of Umme Kalthum (as) namely:

"If it hadn't been the fact that you were Khalifa of the Muslims I would have spat in your face".

 Lest there be any doubts over the translation here we have attached the original Arabic that is used Asad al Ghayba and Al Isaba. In this text we read that Sayyida Umme Kalthum (as) said to her father that he sent her:

'Ila Shaykh Suw' This means 'you sent me to a Suw man'. What does Suw mean? In Arabic the word Suw is a very derogatory term. The Hans Wehr Dictionary of Modern Written Arabic (3rd Edition) page 436 says that in Arabic Suw means:

'Bad, evil, foul, wicked' - applying this to the context in which the little girl was touched by 'Umar, the text suggests that Umme Kalthum (as) viewed Umar as a pervert, paedophile or child molester.

We read in Al Istiab Volume 4 page 467:

"'Umar asked Ali for the hand of Umme Kalthum. 'Ali replied that she was too young. 'Umar said 'Marry her to me and do as I say for I wish to attain to that position which no one else has attained. 'Ali then said, 'I shall send Umme Kalthum to you. If you like her then I shall marry her to you.' 'Ali then sent the girl with a cloth and told her to say [to 'Umar] 'This is the scarf that I was talking about'. She conveyed these words to Umar, who said 'Tell your father that I accept'. Umar then touched the girl's calf. She exclaimed, 'You have done this to me? If it had not been the fact that you were Khalifa of the Muslims I would have broken your nose'. The girl went home and repeated the episode to her father, stating 'You sent me to a foul man', with that 'Ali said 'He is your husband'. Umar then attended a gathering of the Muhajireen and said 'Congratulate me'. They said 'Why?' He said 'I have married Umme Kalthum binte 'Ali.'"
  

We read in Zakhair Al-Aqba, Page 169

"Umar asked 'Ali that he be permitted to marry Umme Kalthum binte Fatima (as), to which Ali replied that he had to consult some people before giving Umar an answer. 'Ali gathered his and Fatima's children and told them about it (the proposal). They all agreed. 'Ali (as) asked that Umme Kalthum, who was still a milk fed baby, go to Umar and tell him that the request had been granted. When Umme Kalthum went to Umar and delivered the message, he grabbed her, hugged her and said, 'I had asked her father for consent to marry you and he has agreed".

Is this how the Ahl'ul Sunnah Ulema afford respect to the grand daughter of Rasulullah (s)? Are the daughters of Abu Bakr, Umar or Uthman married in this manner? Is this the manner in which the women of Afriki's household are married off? The Ahl' ul bayt (as) are the shining examples of chastity, modesty and purdah, and they send their daughters unchaperoned to a potential husband who can do whatever he pleases with them. Does an honourable father treat his daughter like some product that a potential suitor can touch, examine, return and then make a decision on? Is this the way that Imam 'Ali (as) would marry his daughter? In marriage an agreement to the proposal does not just suffice, the Nikah ceremony needs to be read and the parties must accept one another, it is not conducted by sending one's daughter to the bride groom who then without Nikah embraces the girl.

Now let us turn to the way that Tareekh Khamees Volume 2 page 384 'Dhikr Umm Kalthum' and Zakhair Al-Aqba, Page 168 narrate this matter:

"'Umar asked 'Ali for the hand of his daughter, Umme Kalthum in marriage. 'Ali replied that she has not yet attained the age (of maturity). 'Umar replied, 'By Allah, this is not true. You do not want her to marry me. If she is underage, send her to me'. Thus 'Ali gave his daughter Umme Kalthum a dress and asked her to go to 'Umar and tell him that her father wants to know what this dress is for. When she came to Umar and gave him the message, he grabbed her hand and forcibly pulled her towards him. 'Umme Kalthum asked him to leave her hand, which Umar did and said, 'You are a very mannered lady with great morals. Go and tell your father that you are very pretty and you are not what he said of you'. With that 'Ali married Umme Kalthum to 'Umar."

The next narration is in the same unbelievable tradition of pure filth.

We read in Tareekh Baghdad Volume 6 page 182:

"'Umar asked for the hand of 'Ali's daughter. 'Ali ordered her to groom herself. He sent her to 'Umar, who grabbed her calf, kissed her, and said 'Tell your father that I am happy.' Upon her return she said to her father, 'He kissed me, grabbed my calf and told me to convey to you that he was happy'".

Allah (swt) knows our intentions. We have been forced to cite this filth because of the Nasibis. We are not proud of placing these filthy fables before people's eyes. But we wish to point out certain home truths to our enemies who would accuse the Shi'a of being Saba'ites (a fabricated notion that the Shi'a were founded by a Jew Abdullah bin Saba) and thus people who actually disrespect Ahl'ul bayt (as). These filthy fables, which are clearly fabricated, are writings from the pens of the scholars of Ahl'ul Sunnah wa- al Jamaah. These perverted stories that portray 'Umar as a paedophile prove that Nasibi scholars lie out of their teeth to their own people e.g. their belief that the Shi'a were founded by a Jew called Abdullah bin Saba as well as the fabricated stories of a paedophile's lust that have been cited above. In addition they prove the existence of a deeply entrenched tradition of vile hatred for Ahl-ulBait in Sunni Islam. This form of vile hatred is found in the Wahabi quarter of the muslim world. Most self-respecting Sunnis would indeed be shocked by the level of disrespect that the Nasibi Wahabis show to Ahl'ul bayt (as). Incidentally, they have also, and possibly unwittingly, shown 'Umar up as a paedophile. Alternately such traditions may have been fabricated both to denigrate the respect that should be afforded to the Ahl-ulBait, and to justify paedophilia (here it is part of the Sunnah of 'Umar) as certain muslim groups of the Nasibi persuasion have allowed it for their followers historically. In this day and age it rather notoriously includes certain members of the Saudi royal family, but has also included other Nasibis in history.

This is just part of the small print that goes with reading Afriki's "loan" to us. If we accept this narration (Allah Forbid), then we would be upholding Imam 'Ali (as) happily sending his young, unmarried daughter to the home of an elderly man who decides to molest her. This man is 'Umar, a pervert of the first order according to these Nasibi traditions. Yes, there are perverts in high office in many countries�sex scandals make the news all the time�are we to believe that such debauchery was going on and being conducted by the Khalifa 'Umar as well? Given how corrupt history teaches us politicians can be, this notion may have been worth a second look were it not for the fact that the girl is so young that her father says she is not of an age for marriage (more on that later on). Is this how a proposal for marriage is conducted? Can Afriki tell us of any muslim parent that would allow a potential suitor to court their daughter in this manner? Here a muslim father allegedly sends his daughter to the home of the potential suitor who kisses her calf (Istiab) and grabs her elbow (Khamees / Baghdad). Both actions of 'Umar are HARAM as he was not married to her. Why does her father, Imam Ali (as), not accompany his daughter? Is this not recommended and common practice according to Islamic ahkam? And after this sordid behaviour the alleged suitor, 'Umar, is still deemed by the alleged father-in-law to be an acceptable husband for his daughter! We are sure that no matter how degenerate a handful of Muslim families may be, none would adhere to this type of filthy protocol - yet these Marwani Nasibi Ulema attribute this filth to the granddaughter of Rasulullah (s)! Their hatred of Ahl-ulBait is truly of the most sick sort. It says a great deal, in fact, about their own diseased and perverted sick minds. In this day and age they could have had successful careers writing for pornographic magazines. Back in those days they were on the payroll of the corrupt khalifas. There is a link between porn and politics. This was one of them� the sick minds of scholars who wrote fabricated lies to appease khalifas who wanted official religious sanction for their own perverted recreational habits.

We read in Sawaiqh al Muhriqa page 280 and Asaaf al Ghaneen page 162:

"Umar asked for the hand of 'Ali's daughter. 'Ali replied that she is too young. Umar eventually made 'Ali desperate, and he [Umar] climbed the pulpit declaring 'By Allah, I have made 'Ali desperate as I heard Rasulullah (s) say that on the Day of Judgement all family trees shall me severed save those of my family'. By the orders of 'Ali Umme Kalthum was then groomed and sent to Umar. When Umar saw her, he got up, took her in his lap, kissed her, and showered blessings on her. When she got up to leave, he grabbed her ankle and said, 'Tell your father that I am willing'. When she returned home and told her father about what had transpired, Ali married her to Umar".

 

Whilst narrating this filth we ask forgiveness before Sayyida Fatima (as) but these lying Nasibis have left us with no other choice but to cite this rubbish from their books� references that attempt to degrade their fourth rightly guided Khalifa. These Nasibi cite these references as proof of 'Umar's virtues when in reality they destroy him the most, presenting him as some sick perverted old man. Actions that he is alleged to have performed are those that no decent man would indulge in. Yet this is the 'respect' that is afforded to the daughter of Imam 'Ali (as). We are sure that the Jews never attributed the type of lies to the mother of Musa (as) nor did the Christians in relation to Hadhrath Maryam (as). Yet these sick traditions have been attributed by these so-called Ansar (helpers) of the Deen. These lies are not part of some concocted Jewish conspiracy nor are they the writings of the fictitious Ibn Saba. These are the writings of the Ahl'ul Sunnah that claim that Imam 'Ali (as) prepared his daughter and then sent her unaccompanied to Umar who decided to place the girl in his lap and kiss her. Does the Shari'a allow a man to place a girl who is not mahram to him and has attained puberty in his lap and then kiss her? Are the Ahl'ul Sunnah prepared to accept that the esteemed Khalifa of the Sunni Muslims embraces and kisses a non-mahram girl? Is this the behaviour of a figure that the Ahl'ul Sunnah deem to be a rightly guided Khalifa, or is this the example of a fasiq / transgressor Khalifa? The onus is on the Nasibis to defend 'Umar. It is they who accept this marriage occurred. It is we who reject it and thus as far as we are concerned these traditions are fabricated by Nasibi scum to insult true Islam.

Now let us cite Tabaqat ibn Sa'd Volume 8 page 464 Dhikr Umm Kalthum:

Umar asked Imam Ali for the hand of Bibi Umme Kalthum (as) in marriage, to which Ali replied, 'O Commander of the Faithful, she is a milk fed child'. To which Umar replied, 'By Allah! That is not true. You are seeking to avoid me'. ' Ali therefore ordered that Umme Kalthum have a bath and then wear a shawl. 'Ali told her to go to the Khalifa, 'give him my regards and ask him if he likes the shawl, he can keep it, other wise, he should return it'. When she came to Umar, he said, 'May Allah bless you and your father, I like it'. Hence Umme Kalthum came back to her father and told her that Umar did not open the shawl but just looked at me. Ali married her to Umar and they had a child named Zayd.

  

Again does a father marry off a daughter in this manner? Dress her up (so as to make her look attractive) and then send her to the home of her potential husband? Is this how Nasibi Mullah's marry their daughters / sisters? If so, it may well have been the way Mullah 'Umar sent one of his daughters round to see 'Usama bin Ladin, who married her! In this case, 'Usama bin Ladin is also a pervert. We should stress to these Nasibi that the act of sending one's daughters before potential candidates is the Sunnah of 'Umar not the Sunnah of Ahl'ul bayt (as).

This is clearly proven from Sahih Bukhari, Volume 5, Hadith Number 352 in the Book of Nikah:

" 'Umar bin Al-Khattab said, 'When Hafsa bint 'Umar became a widow after the death of (her husband) Khunais bin Hudhafa As-Sahmi who had been one of the companions of the Prophet, and he died at Medina. I went to 'Uthman bin 'Affan and presented Hafsa (for marriage) to him. He said, 'I will think it over.' I waited for a few days, and then he met me and said, 'It seems that it is not possible for me to marry at present.' 'Umar further said, 'I met Abu Bakr As-Siddique and said to him, 'If you wish, I will marry my daughter Hafsa to you.' Abu Bakr kept quiet and did not say anything to me in reply. I became angrier with him than with 'Uthman. I waited for a few days and then Allah's Apostle asked for her hand, and I gave her in marriage to him.' "

TAKE HOME MESSAGE TO THE NASIBIS: IF YOU BELIEVE THAT UMM KULTHAM (AS) BINTE ALI (AS) WAS MARRIED TO 'UMAR YOU MUST ACCEPT THAT 'UMAR WAS ALSO A PERVERT OF THE FIRST ORDER. THERE ARE NO "IFS" OR "BUTS" IN THIS. THESE SAME TRADITIONS YOU CITE TO BASE YOUR BELIEF IN THE MARRIAGE ALSO CATEGORICALLY NOTE THE METHOD OF THE 'COURTSHIP'. IN THEM 'UMAR COMMITS ACTIONS THAT STAMP HIM AS A RESOLUTE PERVERT.

WE DON'T BELIEVE THE MARRIAGE EVER TOOK PLACE. THE HONUS IS NOW ON YOU TO TELL US WHY YOU FOLLOW A MAN WHO, YOUR BELIEF IN THIS MARRIAGE STAMPS AS A PERVERT, YET ALSO AS YOUR SECOND RIGHTLY GUIDED KHALIFA.

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So Basically... Omar Just got:

 

Dr. Omar and Tarawih Prayers

Nawafil prayers are not allowed with Jama'at except salatul-istisqa' (the salat for praying

to Allah to send rain).

But 'Umar, in defiance of this rule of shari'ah, made people pray nawafil with Jama'ah in the nights of the holy month, and he himself said that it was a good bid'ah!

See for example the following report of Sahih al-Bukhari (the chapter of Taraweeh):

'Abdu'r-Rahman, son of 'Abd said : "I went with 'Umar to the Masjid in a Ramadhan night; and there were people disorganised.... Then 'Umar said: 'I think it would be ideal if I make them pray together with one reciter' (i.e., behind an Imam of Jama'at); so he thus decided and gathered them behind Ubay ibn Ka'b.... Then I went there with him another night and the people were praying with one Imam. 'Umar said: 'A good bid'ah is this.'"

'Allamah Qastalani writes in Irshad as-Sari (Commentary of Sahih al-Bukhari):

He called it bid'ah, because the Messenger of Allah had not prescribed it for them nor was it in the days of the (first caliph) Siddiq (R.A), nor was it for the early parts of night, nor to this

(fixed) number."

Imam as-Suyuti (in Tarikhu 'I-Khulafa) Muhammad ibn Sa'd (in at-Tabaqat) and others have clearly counted the Taraweeh among the things started by 'Umar.

'Umar started it in Ramadhan, 15 A.H., the second year of his caliphate.

The Personality of Omar Ibnul Sahaak

Dr. Omar was a quick-tempered man[1] and an extremist[2] and both characteristics seriously affected his political and administrative career. Management to him was some kind of strictness by which he did his best to control the Bedouin Arabs. His inner being was easily detectable in his thoughts and deeds during the lifetime of the Prophet of Islam. We know that in the war of Badr, he asked the Prophet (s) to kill all captives. His harsh treatment with Suhayl Ibn ‘Amr, in the case of the Hudaybiyya peace deal, has been recorded in history. He also held extreme stances against the Hudaybiyya peace accord. On his first day of caliphate, he said, “O God! I am hot-tempered. Soften my behavior!”[3]

He knew he could not live without his lash. Therefore, he was the first one in Islam who took the lash of “Dirra” in his hand.[4] They have said his cane was more horrendous than the sword of Hadjdjādj.[5]

As said, Talha objected to Abū Bakr as to why he imposed ‘Umar upon them knowing that he is hot-tempered.[6]

According to Ibn Shubba, a man told ‘Umar, “People are mad at you; they hate you.”

‘Umar asked, “ why.”

He replied, “They complain of your tongue and cane!”[7] One day, Zubayr’s slave was standing in prayers after evening prayers when he saw

References:

[1] Ibn Abi l-Hadīd writes,وكان في اخلاق عمر والفاظه جفاء وعنجهية ظاهرة ‘Umar’s ethics and words represented self-pride of some kind Sharh nahdj al-balāgha, vol.I, p.183

[2] The caliph, in appearance, was tall and had a brown-colored face and on front part of head, he was hairless, "Asla‘". According to Muhammad Ibn Habīb, he had deceitful eyes.al-Muhabbar p.303; al-Munammaq, p.405

[3] Tabaqāt al-kubrā, vol.III, p.274; Abū Bakr Khallāl, al-Sunna اللهم إني غليظ فليّنّي O God! I am hot-tempered, make me soft-tempered.

[4] Tārīkh al-tabarī, vol.IV, P.209; Tārīkh al-khulafā’, p.137; Hayat al-hayawān, vol.I, p.346; Tabaqāt al-kubrā, vol.III, p.282.

The first one to be lashed by Dirrah was Umm Farwa, Abū Bakr’s sister when she was crying for Abū Bakr after his death and ‘Umar deemed crying for the dead unrightful.

Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.I, p.181

[5] Rabī‘ al-abrār, vol.III, p.188; Hayat al-hayawān, vol.I, p.51; Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.I, p.188; al-Tarātīb al-idāriyya, vol.II, p.376; Tabaqāt al-kubrā, vol.III, p.281

[6] Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.VI, p.343, vol.I, p.164; Hayāt al-sahāba, vol.II, pp.128 and 130

[7] Tārīkh al-madīnat al-munawwara, vol.II, p.858

‘Umar approaching him with his Dirra (cane). The slave fled right then but ‘Umar caught him. The slave said, “I'll never do so again!”[1]

After the death of Yazīd Ibn Abī Sufyān, ‘Umar proposed marrying his wife but she did not accept because she believed ‘Umar was bad-tempered when both leaving and entering the house.[2] Even ‘Āyisha who had close relations with the caliph, prevented his marriage with her sister for the same reason.[3] ‘Abd al-Razzāq San‘ānī quoted Ibrāhīm Nakha‘ī as saying that some day ‘Umar was passing near a group of women when he smelled a perfume.

He said, “If only I knew whose perfume this is. Then, I would know what to do with her. Women should wear perfume for their husbands only.” According to the same story, the woman who had worn perfume urinated out of fear[4] and another woman who saw her had a miscarriage.[5]

As a matter of fact, no one dared ask a question from ‘Umar and he preferred to do it through ‘Uthmān or someone else.[6]

‘Umar considered the criterion of strictness in selecting his rulers for the states.[7] He did not show mercy to offenders, no matter what tribe they belonged to. This made Djabala Ibn ’Ayham, a ruler of Damascus, who had committed a fault flee from Mecca to Damascus and turn away from Islam.[8] Even governors and the caliph’s children were not immune to his wrath. One day, he beat up one of his sons for the exquisite garment he had put on and the son burst into tears. When Hafsa objected, ‘Umar said, “He was acting proudly and I punished him to belittle him.”[9] He beat one of his children to death for drinking wine.[10] Apparently, ‘Amr Ibn ‘Ās had lashed him in Egypt for the same reason and on his return to Medina, his father beat him to death. When he was about to die, he told his father, “You killed me!”

References:

1] al-Ma‘rifa wa l-tārīkh, vol.I, pp.364-365

[2] Nathr al-durr, vol.I, p.61يدخل عابساً ويخرج عابساً He entered with sullen face and went out in the same way.

[3] al-Aghānī, vol.XVI, p.93; al-Istī‘āb, vol.I, p.273

[4] al-Musannaf, ‘Abd al-Razzāq, vol.IV,pp.343-344

[5] Djāmi‘ al-bayān al-‘ilm, vol.II, p.103; Sharh nahdj al-balāgha, vol.I, p.174

[6] al-Fakhrī., p.106(Persian Translation)

[7] al-‘Iqd al-farīd, vol.I, p.15

[8] Tabaqāt al-kubrā, vol.I,p.265; al-Futūh, vol.II, pp.302-304; Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.I, p.183. About him, different stories are said of ‘Umar’s treatment and his repentance in manner of treating him. Tārīkh al-ya‘qūbī, vol.II, p.147

[9] al-Musannaf, vol.I, p.416

[10] Hayat al-hayawān, vol.I, p.49; Mus‘ab Zubayrī, Nasab Quraysh, p.356

The pure lineage of Omar Ibn Sahaak

Muhammad ibn Sa'ib al-Kalbi has reported in a book titled ‘al-Salaba fi Ma'rifat al-Sahaba’ (vol. 3, p. 212): “A slave boy named Nufail belonged to Lu’ayy bin Ghalib al-Qurashi. When Lu’ayy bin Ghalib al-Qurashi had passed away, Abdul Muttalib took care of the slave boy Nufail.  Sahak (a slave girl) used to shepherd Abdul Muttalib’s sheep. Abdul Muttalib used to separate Sahak from Nufail in the pasture and made Sahak wear a leather chastity belt with a lock and kept the key to himself.

“When the slave boy Nufail had seen Sahak in the grazing field, he fancied her and seduced her into having a sexual intercourse with him, so Sahak said: “I have no way of fulfilling what you want because of this chastity belt which only Abdul Muttalib has a key to” to which Nufail replied: “do not worry as I can get it off”. Subsequently, he grabbed some butter and grease and began to work it through the leather belt and her skin until it slid to her thighs.

“Nufail coupled with Sahak and as a result Sahak became pregnant with al-Khattab. After she had given birth to the boy, she left him around one of the nearby rubbish sites at night out of fear of Abdul Muttalib. Subsequently, the boy was picked up by an old Jewish lady named Janazah and was raised by her. When al-Khattab grew up, he became a woodcutter. While he used to be out cutting wood Sahak would check up on him while hiding. However, one day Khattab saw her bottom despicably revealed, while not knowing who she was he coupled with her.

"As a result, Sahak became pregnant with Hantama. When she had the girl, she left her near a rubbish site in Makkah. The girl was later picked up by Hisham ibn Mughira and raised by him. When she had grown up, al-Khattab fancied her as he used to often visit Hisham. As a result, al-Khattab asked for her hand in marriage from Hisham. Hisham married Hantama to Khattab and they had Umar."

So Basically:

Saahak got together with Nufeyl and brought "Khattab"
Then Khattab with Saahak and brought "Hantamah"
And then Khattab with Hantamah they brough "Umar".

So Hantamah would be the mother of Umar and his sister (from one father: Khattab).
And his Untie Hantamah and Khattab from the same mother: Saahak, therefore considered as brother/sister, and she is also the daughter of Khattab from Saahak, and his sister from their mother Saahaak.

And Khattab would be the father of Umar and his uncle (who is the brother of his mother Hantamah from Saahaak). And also Khattab is Umar's grandfather because he is the father of his mother Hantamah who brought him from Saahaak.

We conclude from all that:
- Khattab married (or got together) with his sister and brought Umar.
- Khattab married his daughter and brought Umar.
- Khattab is the father of Umar, his Uncle, and Grandfather.
- Hantamah is Umar's mother, his untie, and sister.

Umar can call his father: Dad, uncle, and grandfather.
Umar can call his mother: Mum, sister, and Untie.

Who killed Mohammad Saww's daughter?

The following are some of the references requested as the traditions concerning the fact that Umar brutally attacked the house of Lady Fatima (peace be upon her) are too many and require a big amount of effort to be counted:

• al-Shahrastani, reported from Ibrahim ibn sayyar al-Mu’tazili al-Natham: “Umar kicked Fatima's stomach on the day of allegiance until she miscarried and he yelled: ‘Burn her house and whoever is in it’ and in it were Ali, Fatima, al-Hassan and al-Hussain” (al-Milal wa al-Nihal, by al-Shahrastani v1, p 57)

• al-Safadi, also reported from al-Natham: “Umar kicked Fatima’s stomach on the day of allegiance until she miscarried Muhsin” (al-Wafi bil Wafiyat, by al-Safadi, v6, p 17)

• al-Baladhuri, reported from Sulaiman al-Taymi, from Abdullah bin Aon – who are believed to be Thuqat (trustworthy) by Bakris:  “Abu Bakr asked Ali to support him, but Ali refused, then Umar went toward Ali's house with a burning torch. At the door he met Fatima who said to him: "Do you intend to burn the door of my house?" Umar said: "Yes”! (Ansab al-Ashraaf, by al-Baladhuri Ahmed bin Yahya bin Jaber al-Baghdadi, v1, p 586)

• Ibn Abd Rabbuh – who the Bakris believe him to be a very trustworthy traditionist -  reported in regards to the ones who did not pay allegiance to Abu Bakr (May the curse of Allah be upon him): “They are Ali, al-Abbas, Zubair and Sa'd Ibn Ubadah. As for Ali, Abbas and Zubair, they stayed in the house of Fatima until Abu Bakr sent Umar to get them out of Fatima's house and told him: ‘if they refuse, fight them’. He took a torch to burn the house and Fatima met him and told him: ‘O’ son of Khattab are you here to burn our house?’ He said: ‘yes, or you enter what the Ummah has entered in’ [i.e swear allegiance to Abu Bakr]”. (al-Iqd al-Fareed, by Ibn Abd Rabbuh al-Andalusi, v5, p 13)

• Ibn Qutayba al-Danyuri, reported: “Umar asked for wood, and told those people inside the house (i.e. the house of Fatima peace be upon her): ‘I swear by Allah who has my soul in his hand, that if you do not come out, I will burn the house.’ Someone told Umar: ‘O Aba Hafs (i.e. father of Hafsa) Fatima is inside the house!’. Umar said: ‘So what! It doesn't matter to me who is in the house." (al-Imama wa al-Siyasa, by Ibn Qutayba, p 12)

• al-Juwayni al-Shafi’i, relying on the Isnad of Ibn Abbas, that the Prophet (peace be upon him and his pure family) said: “As for my daughter Fatima (peace be upon her), when I saw her, I remembered what she will have to endure after me. It is as if humiliation entered inside her house, violating her privacy, confiscating her rights, depriving her of her inheritance, breaking her side, causing her to miscarry as she will call: `O Muhammed!’ but there will be none to respond to her. She will seek help, but she will not be helped. She will remain after me grieved, depressed, weeping” (Fara'id al-Simtayn, by al-Juwayni al-Shafi’I, v2, p 34)

• al-Siyuti was among the ones who reported that Abu Bar (May the curse of Allah be upon him) regretted what he had done to Lady Fatima (peace be upon her) as he said: “I wish I had not searched for Fatima’s house, and had not sent men to harass her." (Musnad Fatima by al-Siyuti p 34, Al-Mu'jam al-Kabeer by al-Tabarani v1 p 62, History of al-Tabari v3 p 430, al-Iqd al-Fareed, by Ibn Abd Rabbuh v2 p 254, and many more)

Also narrated that the crowd left towards the house of Hazrat Ali (a.s.). The harbored the intention of burning down the house along with the inhabitants.[1] Ibn Abi Ka’ab reports that we heard the neighing of horses, the clatter of bridles and the clanging of spears. We left our houses. The crowd had already gathered at the house of Hazrat Ali (a.s.).[2] Janabe’ Zahra (s.a.) was standing behind the door. There was a bandage on her head. It was obvious that she had been weakened by the relentless grief for her father[3] – the Holy Prophet (s.a.w.). When she saw the approaching crowd, she shut the door to her house. She was confident that these people would not enter the house without her permission.[4]

The people reached the door and knocked on it with great force.[5] They began pushing and pulling at the door violently. They kept on hurling abuses at the inhabitants of the house[6] and insisting that they do the bay’at of Abu Bakr.[7] Umar shouted, “O son of Abu Talib, open the door![8] I swear by Allah that if you do not open the door, I will burn it down.[9] I swear by the One in whose Hands is my life, come out and do bay’at or else I will set this house on fire. O Ali, come out and accept the verdict of the people, or else we will wage war with you.[10]

O son of Abu Talib! If you do not come out and pay allegiance to Abu Bakr like the others, I will burn the house down along with its residents.[11]

O son of Abu Talib! Open the door or else we will set your house on fire.[12] Step out to do bay’at – pay allegiance to the caliph of the Holy Prophet (s.a.w.) or we shall set fire to your house.[13] O Ali, come out or we shall set this house ablaze.[14]

Janabe’ Zahra (s.a.) positioned herself behind the door of the house and reproached him saying,  “O deviated people and liars, what are you saying! What is your intention!”
Umar replied, “O Fatemah!”
Janabe’ Zahra (s.a.): “O Umar, what do you want?”
Umar: “What has happened to the son of your uncle? Why has he sent you and remained hidden behind the curtain?”
Janabe’ Zahra (s.a.): “O accursed person! I have come out on account of your excesses. I wish to complete my proof upon you and on every deviated person.”
Umar: “Leave all this aside. Do not narrate the stories of women and ask Ali to come out.”
Janabe’ Zahra (s.a.): “Don’t you have any shame? Do you wish to frighten me with a group from Shaitaan? O Umar, know that the party of Shaitaan is weak!”
Umar: “If Ali does not appear, know that I have collected a huge pile of wood and will burn the house along with its inhabitants if he does not do bay’at.”[15]
Janabe’ Zahra (s.a.): “O Umar, why don’t you go and let us remain in our own condition?”
Umar: “Open the door or else, I will burn it down!”[16]
As per another narration, Umar said, “O Fatemah, daughter of the Prophet (s.a.w.)! Send the people gathered in your house outside. Like the other Muslims, they too must submit (give bay’at). Or else, I will set the entire house ablaze.”[17]

As per another narration, Umar said, “You too should accept what has been accepted by the community.”[18] In yet another narration, Umar said, “O Fatemah! Why have these people gathered in your house? If they do not given themselves up, I will burn the house down along with its inhabitants.”[19]

A fourth narration reports that Umar said to Janabe’ Zahra (s.a.), “Take out the people hidden in your house, or else, I will burn the house down along with its dwellers.”
Janabe’ Zahra (s.a.): “Will you burn my children along with my house?”
Umar: “Yes! I swear by Allah, (I will do it) if they do not come out and give bay’at.”[20]
Janabe’ Zahra (s.a.): “O Ibne Khattab! Will you bear the sight of my burning house?”
Umar: “Yes!”[21]

Janabe’ Zahra (s.a.): “Woe be upon you! Do you wish to do away with the progeny of the Holy Prophet (s.a.w.)? Do you wish to extinguish the light of Allah? But know that Allah (s.w.t.) will complete His light.”
Umar: “Enough has been said, O Fatemah! Keep quiet! Mohammed (s.a.w.) is no longer with us and neither are those angels who bring the revelation and the orders from Allah (s.w.t.). Now there are just us Muslims. If you wish, send out your family members to pay allegiance to Abu Bakr or else, I will burn your house down.”

Janabe’ Zahra (s.a.) (while crying): “O Allah! We put forward a complaint to you about the absence of Your Prophet (s.a.w.), Your Messenger and Chosen One! We appeal to You that the ummat gathered in opposition to us. O Lord! Those rights which You revealed in Your book, and through Your Prophet (s.a.w.) ordained for us, the ummat is snatching away those very rights.”

Umar: “O Fatemah! Leave aside the behavior of women and do not say such useless things! Allah (s.w.t.) will never grant both messengership (nabuwwat) and leadership (khilafat) in the same house.”[22]

Janabe’ Zahra (s.a.): “O Umar! Don’t you have the fear of Allah in your heart that you wish to enter my house and assault me.”

Umar stood his ground and refused to budge from there.[23]

• [1] Eqdul Fareed, volume 4 page 242; Taarekhe’ Abul Fida’, volume 1 page 156; Amali Shaykh Mufeed, page 50
• [2] Kaukabe' Durriyah, page 194/195
• [3] Sulaym Ibne' Qays page 250
• [4] Tafseer'e Ayyashi, volume 2 page 67; Al Ikhtesas, page 176
• [5] Dalaelul Imamah volume 2; Behaarul Anwaar, volume 30 page 290; Al Kashkul, page 73/74
• [6] Hadeeqatush Shiah, page 30
• [7] Ash Shafi by Ibne’ Hamzah, volume 4 page 171
• [8] Sulaym Ibne' Qays, page 250
• [9] Ilmul Yaqeen by Allamah Jauhari and from this in Shar'he Nahjul Balagha, volume 2 page 56. A similar narration in Tareekhe’ Tabari, volume 3 page 202; Al Mustarshid, page 378
• [10] Al Hidayatul Kubra page 406; Behaarul Anwaar, volume 53 page 13
• [11] Al Kashkul, page 73/74
• [12] Kamil Bahai, page 305
• [13] Sulaym Ibne' Qays, page 73
• [14] Kaukabe' Durriyah, page 194/195
• [15] Dalaelul Imamah, volume 2; Behaarul Anwaar, volume 30 page 293
• [16] Sulaym Ibne' Qays, page 47-73 and page 250
• [17] Al Jamal, page 117
• [18] Rauzatul Manazer, volume 11 page 113
• [19] Kamil Bahai, volume 2 page 24
• [20] At Taraef, page 239; Nahjul Haq, page 271
• [21] An Nasabul Ashraf, volume 1 page 576
• [22] Al Hidayatul Kubra, page 407; Behaarul Anwaar, volume 53 page 18
• [23] Sulaym Ibne' Qays, page 74 and page 250