Thursday, December 30, 2010

Reward for Mentioning Allaah's Name upon Your Food

Here is a SaHeeH hadeeth on the reward you will receive whenever you mention the name of Allaah (سبحانه و تعالى) over your food.

(Taken from my personal copy of Al-Sadooq’s Thawaab Al-`Amaal, pg. 219)
(Click to enlarge)


ثواب من ذكر اسم الله على طعامه
“Reward for whoever mentions the name of Allaah upon his food”


 حدثني محمد بن الحسن قال حدثني سعد بن عبد الله عن محمد بن الحسين عن محمد بن يحيى الخزاز عن غياث بن إبراهيم الدارمي عن جعفر عن أبيه عن آبائه عن أمير المؤمنين ع قال من ذكر اسم الله على طعام لم يسأل عن ذلك الطعام أبدا
From Ghiyaath bin Ibraaheem from Ja`far from his father from his father from Ameer Al-Mu’mineen (عليه السلام) who said:
“Whoever mentions the name of Allaah over a food, shall never be questioned about that food”

Source:


  1. Al-Sadooq, Thawaab Al-`Amaal wa `Iqaab Al-`Amaal, pg. 184


Tuesday, December 28, 2010

Reason Behind the Prophet (صلى الله عليه وآله وسلم) being Named Ummi

The Messenger of Allaah (صلى الله عليه وآله وسلم) has been called by Allaah (سبحانه و تعالى) in the Qur’aan as الأمي “Ummi”, which can be translated as “unlettered, illiterate, uneducated”. Now, amongst the Muslims in today’s society it seems as if they are trying their very hardest to make it seem as if the Prophet could read and write before or after revelation, in an attempt to make him an academic scholar so to say.

This is very wrong, alHamdulillaah, we have our Imaaams to tell us what it is if we are confused on any matters. This word “Ummi” was seen as very confusing even during the times of the Imaams. There is a whole chapter dedicated in Al-Sadooq’s book Ilal Al-Sharaa’i`, that is titled “Chapter on the reason that the Prophet was named Ummi”.

In this chapter, Al-Sadooq has incorporated 8 aHaadeeth from our Imaams. A lot of aHaadeeth contradict each other, some of them say that he could “read and write in 72 or 73 languages”, or he could do it “in every language”, all of those aHaadeeth are Da`eef (weak). In fact, all of the aHaadeeth are weak for various reasons, except for one hadeeth that has an impeccable chain.

These aHaadeeth refer to the Prophet 
(صلى الله عليه وآله وسلم) after he received revelation, that he used to (or, would) read/recite but not write, these do not refer to him before the revelation.

In this blog post, I will show you the view of the Imaams on the word “Ummi” through a SaHeeH narration.

(Taken from my personal copy of Al-Sadooq’s Ilal Al-Sharaa’i`, vol. 1, pg. 127)
(Click to enlarge)


باب العلة التي من أجلها سمي النبي ص الأمي
“Chapter on the reason for the Prophet (صلى الله عليه وآله وسلم) being named Al-Ummi”


حدثنا محمد بن الحسن رضي الله عنه قال حدثنا سعد بن عبد الله قال حدثنا أحمد بن محمد بن عيسى عن الحسين بن سعيد و محمد بن خالد البرقي عن محمد بن أبي عمير عن هشام بن سالم عن أبي عبد الله ع قال كان النبي ص يقرأ الكتاب و لا يكتب
From Hishaam bin Saalim from Abee `Abd Allaah (عليه السلام) said: The Prophet (صلى الله عليه وآله وسلم) used to (or, would) read/recite the book, but not write.”

Source:
1.       Al-Sadooq, Ilal Al-Sharaa’i`, vol. 1, ch. 105, pg. 126, hadeeth # 6


Here is another hadeeth that is Da`eef  ALMOST Muwaththaq (Reliable), but it is not Muwaththaq because it turns mursal (disconnected) at the end of the chain of narrators. Also, the narrator Mu`aawiyah bin Hukaym is thiqah (trustworth), but he is said to be of the faTHee faith (another sect within Shee`ah islaam). This hadeeth also attests to the SaHeeH narration that the Prophet (صلى الله عليه وآله وسلم) could read but not write.


أبي رحمه الله قال حدثنا سعد بن عبد الله قال حدثني معاوية بن حكيم عن أحمد بن محمد بن أبي نصر عن بعض أصحابه عن أبي عبد الله ع قال كان مما من الله عز و جل على رسول الله ص أنه كان يقرأ و لا يكتب فلما توجه أبو سفيان إلى أحد كتب العباس إلى النبي ص فجاءه الكتاب و هو في بعض حيطان  المدينة فقرأه و لم يخبر أصحابه و أمرهم أن يدخلوا المدينة فلما دخلوا المدينة أخبرهم

“It was from Allaah (عَزَّ وَ جَلَّ) onto the Messenger of Allaah (صلى الله عليه وآله وسلم) that he used to (or, would) read/recite, but not write. The time when Aboo Sufyaan headed for Uhud, Al-`Abbaas (the Prophet’s uncle), wrote to the Prophet (صلى الله عليه وآله وسلم). And he received the letter when he was within one of the walls of Madeenah. He read it, but did not tell his companions. He ordered them to enter the city, (then) he informed them (the contents of the letter).”

Source:
1.       Al-Sadooq, Ilal Al-Sharaa’i`, vol. 1, ch. 105, pg. 125 - 126

Punishment for Abandoning Ghusl Janaba

Here is a SaHeeH hadeeth about the punishment you will receive for leaving off a single hair in janaabah. This is also a hadeeth in which some scholars have used as evidence for the wujoob (obligation) of doing ghusl of janaabah, as well as many other hadeeth that shows that it is farD.

(Taken from my personal copy of Al-Sadooq’s Thawaab Al-`Amaal, pg. 272)
(Click to enlarge)



عقاب من ترك غسل الجنابة
“Punishment for whoever abandons ghusl of janaabah”


 حدثني أبي ره قال حدثنا سعد بن عبد الله قال حدثنا محمد بن الحسين بن أبي الخطاب عن جعفر بن أبي بشير عن حجر بن زائدة عن أبي عبد الله الصادق ع قال من ترك شعرة من الجنابة متعمدا فهو في النار
From Hujr bin Zaa’idah from Abee `Abd Allaah Al-Saadiq (عليه السلام) said: “Whoever leaves off a single hair from Janaabah, intentionally, then he is in the fire"

Source:
1.   Al-Sadooq, Thawaab al-`Amaal wa `Iqaab Al-`Amaal, pg. 228 – 229
2.   Al-Toosi,  Tahdheeb al-aHkaam, vol. 1, pg. 135, hadeeth # 64
Grading:
1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Milaadh al-Akhyaar, vol. 1, pg. 491
2.       Muqaddis Al-Ardabeelee said this hadeeth is SaHeeH
à Majma` Al-Faa’idah, vol. 1, pg. 137
3.       Hoor Al-`Aamilee said this hadeeth is SaHeeH
à Madaarik al-aHkaam, vol. 1, pg. 291
4.       Al-Khawaanisaaree (d. 1098) said this hadeeth is SaHeeH
à Mashaariq Al-Shamoos, vol. 2, pg. 462
5.       Al-FaaDil Al-Hindee (d. 1098) said this hadeeth is SaHeeH
à Kashf Al-Lithaam, vol. 2, pg. 48
6.       Yoosuf Al-BaHraanee (d. 1186) said this hadeeth is SaHeeH
à Hadaa’iq Al-NaaDirah, vol. 3, pg. 89
7.       Al-Bihbahaanee (d. 1205) said this hadeeth is SaHeeH
à MiSaabeeH Al-Dhulaam, vol. 4, pg. 120
8.       Jawaad bin Muhammad Al-`Aamilee (d. 1226) said this hadeeth is SaHeeH
à MiftaaH Al-Kiraamah, vol. 4, pg. 114

Reward for Visiting Masooma Qum

Here is a SaHeeH hadeeth on the great reward you will receive for visiting FaaTimah, daughter of Moosa Al-Kaadhim (عليه السلام), popularly known as Masoomah, in Qumm.

(Taken from my personal copy of Al-Sadooq’s Thawaab Al-`Amaal, pg. 126)
(Click to enlarge)



ثواب من زار قبر فاطمة بنت موسى بن جعفر ع بقم
“Reward for whoever visits FaaTimah, daughter of Moosa bin Ja`far (عليه السلام), in Qumm”


أبي ره قال حدثنا علي بن إبراهيم عن أبيه عن سعد بن سعد عن أبي الحسن الرضا ع قال سألته عن قبر فاطمة بنت موسى بن جعفر ع فقال من زارها فله الجنة

Sa`ad bin Sa`ad said:’I asked him (Al-RiDaa’) about the grave of FaaTimah, daughter of Moosa bin Ja`far (عليه السلام)’ So he said: ‘Whoever visits her, for him is Jannah’

Source:

  1. Al-Sadooq, Thawaab Al-`Amaal wa `Iqaab Al-`Amaal, pg. 98 – 99
  2. Al-Sadooq, Uyoon Al-akhbaar, vol. 2, ch. 67, pg. 267, hadeeth # 1
  3. Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 106, pg. 324, hadeeth # 1

Tuesday, December 21, 2010

Exposing Bid'ah & The Great Reward for Doing So

Here is a beautiful hadeeth from our 6th Imaam (عليه السلام)showing just how crucial it is to expose bid`ah (innovation) that people create in Islaam, and the great reward you will receive, insha’Allaah, if you were to expose these bid`ah.



مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ

The Messenger of Allah (صلى الله عليه وآله وسلم) said: “When you will find people of bid`ah (innovation) and doubt/suspicion after me, do baraa’ (disassociation) from them and increase in your insults (sabihim) to them, and oppose (them) and bring evidences against them so they may not become greedy in bringing fasaad (corruption) to Islam. You must warn people against them and do not learn their bid`ah (innovation). Allah will write for you hasanaat (good deeds) for this, and will raise you darajaat (levels) in the next life.’”

Source:
1.     Al-Kulayni, Al-Kaafi, vol. 2, ch. 159, pg. 375, hadeeth # 4
Grading:
1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 11, pg. 77



Other Scholar's who have said this hadeeth is SaHeeH:

1.    al-FaaDil al-Kaadhimi (d. 1065), Masaalik al-Afhaam 'ila Ayaat al-Ahkaam, vol. 2, pg. 397
2.    Shaheed al-Thaani (d. 966), Masaalik al-Afhaam ila TanqeeH Sharaa'i` al-Islaam, vol. 14, pg. 434
3.    al-Majlisi I (al-Majlisi's father), RawDah al-Muttaqeen, vol. 9, pg. 327
4.    Muhaqqiq al-Sabzawaaree (d. 1090), Kifaayah al-Ahkaam, vol. 1, pg. 437
5.    `Abd al-`Ala (d. 1414), Mahdhab al-Ahkaam, vol. 16, pg. 134
6.    `Abd Allaah al-Jazaa'iree (d. 1173), al-TuHfah al-Suniyyah, pg. 83
7.    Yoosuf al-Bahraani, al-Hadaa'iq al-NaaDirah, vol. 18, pg. 164
8.    al-Hussayn bin Aal `Asfoor al-Bahraani, Sadaad al-`Ibaad, pg. 446
9.    Muhammad Mujaahid al-Tabataba'i (d. 1242), al-Munaahil, pg. 259
10.  Ahmad al-Naraaqi (d. 1245), Mustanad al-Shee`ah fee Ahkaam al-Sharee`ah, vol. 14, pg. 162
11.  Murtada al-Ansaari (d. 1281), Kitaab al-Makaasib, vol. 1, pg. 353
12.  al-Khoei, MisbaaH al-Fuqaahah, vol. 1, pg. 354
13.  Jawad al-Tabrizi, Irshaad al-Taalib 'ila al-Ta`leeq `ala al-Makaasib, vol. 1, pg. 162
14.  Jawad al-Tabrizi, Asad al-Hadood, pg. 235
15.  Abu Talib al-Tabrizi, al-Ta`leeqah al-Istidilaaliyyah, pg. 430
16.  al-Sayfa al-Mazandaraani, Daleel Tahreer al-Waseelah, vol. 2, pg. 174
17. al-RooHaani, Fiqh al-Saadiq, vol. 14, pg. 296
18. al-RooHaani, MisbaaH al-Fuqaahah, vol. 1, pg. 379
19. Muhammad Sa`eed al-Hakeem, MisbaaH al-Minhaaj, pg. 359
20. `Alee al-Namaazee al-Shahroodi, Mustadarak Safeenah al-Bihaar, vol. 1, pg. 303 & vol. 8, pg. 202
21. Haadi al-Najafi, Mawsoo`ah aHaadeeth Ahl al-Bayt, vol. 2, pg. 25
22. al-Turayhi, Majma` al-BaHrayn, vol. 3, pg. 343
23. Muhammad Taqi al-Isfahani, Mikyaal al-Makaarim, vol. 2, pg. 259

Our Imaams (عليهم السلام) Attitude Towards Bid'ah

Here are some SaHeeH aHaadeeth that shows our how strict our Imaams (عليهم السلام) were towards bid`ah (innovation).


 إِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ وَ كُلَّ ضَلَالَةٍ سَبِيلُهَا إِلَى النَّارِ

“Verily, Every bid`ah is astray, and every (thing that is) astray leads to the fire (i.e. Hell).”

Source:
1.     Al-Toosi, Tahdheeb, vol. 3, ch. 4, pg. 69-70, hadeeth # 29
2.     Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 2, pg. 137, hadeeth # 1964
Grading:
1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Milaadh Al-Akhyaar, vol. 5, pg. 28
2.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH
à RawDah Al-Muttaqqeen, vol. 3, pg. 381



عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الْحَلَالِ وَ الْحَرَامِ فَقَالَ حَلَالُ مُحَمَّدٍ حَلَالٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ لَا يَكُونُ غَيْرُهُ وَ لَا يَجِي‏ءُ غَيْرُهُ وَ قَالَ قَالَ عَلِيٌّ ع مَا أَحَدٌ ابْتَدَعَ بِدْعَةً إِلَّا تَرَكَ بِهَا سُنَّةً

“I asked Imam Aboo ‘Abd Allaah (عليه السلام), about halaal and haraam (matters). So he (عليه السلام) said, ‘Whatever the Holy Prophet (صلى الله عليه وآله وسلم), has made halaal will remain halaal forever up to the Day of Judgment and whatever he has made haraam will remain haraam forever up to the Day of Judgment. There will be no one other than him and there will come no one other than him.’ He (عليه السلام) said that Imam `Alee (عليه السلام) has said, ‘No one has established a bid'ah (innovation) without abandoning a sunnah.’”

Source:
1.     Al-Kulayni, Al-Kaafi, vol. 1, pg. 58, hadeeth # 19
Grading:
1.       Al-Majlisi said this hadeeth is SaHeeH
à Mir’aat Al-`Uqool, vol. 1, pg. 200

Friday, December 17, 2010

Umar's Marriage to Umm Kulthum

The marriage of `Umar to Umm Kulthoom, daughter of Imaam `Alee (عليه السلام), is seen as very controversial. Unfortunately, our Shee`ahs, try their very best by taking shaadh (odd/rare) historical accounts in order to prove that Umm Kulthoom did not marry `Umar. This is utterly wrong both historically and through our Shee`ah books.

In this article, my concern is not on the books of history written by Sunnees or any other sect, my concern, as it is always, is what is said about the marriage between Umm Kulthoom and `Umar in the Shee`ah books. Have the Imaams talked about this?

I will present SaHeeH (Authentic), Hasan (Good), Muwaththaq (Reliable) aHaadeeth from the books of the Shee`ah in which it clearly states that `Umar married Umm Kulthoom.

I want to merely discuss whether the marriage occurred or not, because this seems to be the main concern amongst the shee`ahs. I do not want to get into if this is a faDaa’il (merit) of `Umar or if it isn’t.

Here are two aHaadeeth that talk about where women should stay during her `iddah, when her husband dies. Notice whose example the Imaams give to answer the question.


مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ تُوُفِّيَ زَوْجُهَا أَيْنَ تَعْتَدُّ فِي بَيْتِ زَوْجِهَا تَعْتَدُّ أَوْ حَيْثُ شَاءَتْ قَالَ بَلَى حَيْثُ شَاءَتْ ثُمَّ قَالَ إِنَّ عَلِيّاً ع لَمَّا مَاتَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَأَخَذَ بِيَدِهَا فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ

From Sulaymaan bin Khaalid he said: “I asked Abaa `Abd Allaah (عليه السلام) about a woman whose husband dies, where should she do her `iddah, in the house of her husband, or wherever she wants? He (عليه السلام) said: “Yes, wherever she wants”, then he (عليه السلام) said: “That `Alee (عليه السلام) brought Umm Kulthoom to his home when she became free, when `Umar died”
Source:

1.     Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 1
Grading:
1.       Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
à Mir’aat Al-`Uqool, vol. 21, pg. 197
2.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH (Authentic)
à RawDah Al-Muttaqqoon, vol. 9, pg. 89
3.       Al-Meelaanee said this hadeeth has a SaHeeH Sanad
à Tazawwaj Umm Kulthoom with `Umar, pg. 28
à MaHaaDiraat fee Al-`Itiqaadaat, vol. 2, pg. 696


حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتِهَا أَوْ حَيْثُ شَاءَتْ قَالَ بَلْ حَيْثُ شَاءَتْ إِنَّ عَلِيّاً ع لَمَّا تُوُفِّيَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ

From `Abd Allaah bin Sinaan and Mu`aawiyah bin `Ammaar from Abee `Abd Allaah (عليه السلام): He said: I asked about the women whose husband dies, can she do her `iddah in her house or wherever she wants? He (عليه السلام) said: “It is wherever she wants, that `Alee (عليه السلام) brought Umm Kulthoom to his home when she became free, when `Umar died”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 2
Grading:
1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 21, pg. 199
2.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is Muwaththaq Kal-SaHeeH (Reliable like a SaHeeH (hadeeth))
à RawDah Al-Muttaqqoon, vol. 9, pg. 89


عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي تَزْوِيجِ أُمِّ كُلْثُومٍ فَقَالَ إِنَّ ذَلِكَ فَرْجٌ غُصِبْنَاهُ

From Zuraarah from Abee `Abd Allaah (عليه السلام) said about the marriage of Umm Kulthoom. So he (عليه السلام) said: “That this was the farj* that was forced (coerced) from us”
Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 1
Grading:
1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 20, pg. 42
2.       Al-Meelaanee said this hadeeth has a SaHeeH Sanad
à Tazawwaj Umm Kulthoom with `Umar, pg. 30
à MaHaaDiraat fee Al-`Itiqaadaat, vol. 2, pg. 696


*Farj – Literally means “vagina”, but Al-Majlisi contends that the word “farj” does not mean “vagina” as this is a disrespectful way of putting it and our Imaam’s were the most eloquent of speakers. Instead Al-Majlisi says “farj” means “honor”. (See: Al-Majlisi, BiHaar Al-Anwaar, vol. 42, 106 – 109)



After doing a little more research on the word “farj”, here is where Al-Majlisi has gotten the definition of “honor” for the word “farj”. According to the Qur’aan, when Allaah (سبحانه و تعالى) talks about Maryam, peace be upon her, it talks about her “guarding her chastity”. It is unanimous amongst all the translators, that the when this word “farj” is used in this context it means “chastity” is “farj”. This “guarding her chastity” has been used two different times in the Qur’aan in regards to Maryam, peace be upon her.

[Surah Al-TaHreem (66) : Verse 12]

«وَ مَرْيمَ‏َ ابْنَتَ عِمْرَانَ الَّتىِ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا»

Sahih International: And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel..

Pickthall
: And Mary, daughter of 'Imran, whose body was chaste, therefor We breathed therein something of Our Spirit…

Yusuf Ali
: And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our spirit…

Shakir
: And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration…

Mohsin Khan
: And Maryam (Mary), the daughter of 'Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Ruh [i.e. Jibrael (Gabriel)]…


[Surah Al-Anbiyaa’ (21) : Verse 91]

«وَ الَّتىِ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَ جَعَلْنَاهَا وَ ابْنَهَا ءَايَةً لِّلْعَلَمِينَ»
Sahih International: And [mention] the one who guarded her chastity, so We blew into her [garment] through Our angel [Gabriel], and We made her and her son a sign for the worlds.

Pickthall
: And she who was chaste, therefor We breathed into her (something) of Our Spirit and made her and her son a token for (all) peoples.

Yusuf Ali
: And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples.

Shakir
: And she who guarded her chastity, so We breathed into her of Our inspiration and made her and her son a sign for the nations.

Muhammad Sarwar
: Into the woman who maintained her chastity We breathed Our Spirit and made her and her son a miracle for all people.

Mohsin Khan
: And (remember) she who guarded her chastity [Virgin Maryam (Mary)], We breathed into (the sleeves of) her (shirt or garment) [through Our Ruh ­ Jibrael (Gabriel)], and We made her and her son ['Iesa (Jesus)] a sign for Al-'Alamin (the mankind and jinns).

So by this, it can be seen that the word “farj” 1400 years ago was used for more than one meaning, and not just “vagina”. Al-Majlisi was correct in his interpretation of the word “farj” to mean “honor”.




Here is an interesting Hadeeth. This Hadeeth is weak, due to Ja`far bin Muhammad Al-Qummee being majhool (unkown) according to Al-Majlisi (Milaadh Al-Akhyaar, vol. 15, pg. 382), and Al-Khoei (Mu`jam Rijaal Al-Hadeeth, vol. 4, pg. 128, person # 2305), but it is interesting to take out nonetheless since we already have SaHeeH hadeeth proving the marriage took place.

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

From Al-QadaaH from Ja`far (Al-Saadiq) (عليه السلام) from his father (عليه السلام) He said: “Umm Kulthoom, daughter of `Alee (عليه السلام), and her son Zayd bin `Umar bin Al-KhaTTaab died at the same time. They did not know who passed away before, so they did not inherit from one another, and they prayed (the funeral prayer) upon them together”
Source:
1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 9, ch. 36, pg. 362, hadeeth # 15
Grading:
1.       Al-Majlisi said this hadeeth is Majhool (Unknown)
à Milaadh Al-Akhyaar, vol. 15, pg. 382


Look at the name of the son of Umm Kulthoom, the Imaam has said, “her (Umm Kulthoom) son, Zayd son of `Umar bin Al-KhaTTaab”. This is another proof to show that the marriage had indeed taken place, as it is only one majhool narrator.


Here is a Hasan hadeeth in which it is giving the background on how the marriage came into fruition. This sheds some light into the narration about “forced/coerced”.

مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَمَّا خَطَبَ إِلَيْهِ قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ إِنَّهَا صَبِيَّةٌ قَالَ فَلَقِيَ الْعَبَّاسَ فَقَالَ لَهُ مَا لِي أَ بِي بَأْسٌ قَالَ وَ مَا ذَاكَ قَالَ خَطَبْتُ إِلَى ابْنِ أَخِيكَ فَرَدَّنِي أَمَا وَ اللَّهِ لَأُعَوِّرَنَّ زَمْزَمَ وَ لَا أَدَعُ لَكُمْ مَكْرُمَةً إِلَّا هَدَمْتُهَا وَ لَأُقِيمَنَّ عَلَيْهِ شَاهِدَيْنِ بِأَنَّهُ سَرَقَ وَ لَأَقْطَعَنَّ يَمِينَهُ فَأَتَاهُ الْعَبَّاسُ فَأَخْبَرَهُ وَ سَأَلَهُ أَنْ يَجْعَلَ الْأَمْرَ إِلَيْهِ فَجَعَلَهُ إِلَيْهِ

Hishaam bin Saalim from Abee `Abd Allaah (عليه السلام) he said: “When he (`Umar) address (proposed) to him (`Alee). Ameer Al-Mu’mineen (عليه السلام) said to him “She is a child”. He said: So he (`Umar) met Al-`Abbaas and he said to him: “What is wrong with me? Is there a problem with me?” He (Abbaas) said: “And what is the matter?” He (Umar) said: “I addressed (proposed) before your brother's son (nephew), and he denied me. I swear by Allaah, I will fill the zamzam, leave no honor for you without being destroyed. I will bring two witnesses upon him and (prove) he (is guilty) of theft, and I will cut his right (hand)!” Then Al-`Abbaas went to him (Imaam `Alee) and gave him the news (of what happened). And he (Abbaas) asked him (`Alee) to put the matter to him (Abbaas). And he (`Alee) agreed.”
Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 2
Grading:
1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 20, pg. 42
2.       Al-Meelaanee said this hadeeth has a SaHeeH Sanad
à Tazawwaj Umm Kulthoom with `Umar, pg. 28
à MaHaaDiraat fee Al-`Itiqaadaat, vol. 2, pg. 696


Based off other SaHeeH narrations and history, this is in reference to `Umar’s marriage or what led up to `Umar’s marriage with Umm Kulthoom. Al-Kulayni has put this under the chapter of بَابُ تَزْوِيجِ أُمِّ كُلْثُومٍ “Marriage of Umm Kulthoom”HH. Historically, Umm Kulthoom has been said to marry `Umar at a very young age, while he was much older.


Our classical scholars have talked about this marriage taking place as well.

و روى أن عمر تزوج أم كلثوم بنت على عليه السلام
“And it is narrated that `Umar married Umm Kulthoom, daughter of `Alee (عليه السلام)
Source:
1.     Al-Toosi, Al-MabsooT, vol. 4, pg. 272


Al-Shareef Al-MurtaDa (d. 436 AH) has also commented on the marriage taking place in his book, Risaa’il Al-Shareef Al-MurtaDa. And here is what he said regarding the narration of “faraj being usurped from us”. He talks about the how it is “attested” in the SaHeeH narration from Abee `Abd Allaah (عليه السلام).
ويشهد بصحته ما روي عن أبي عبد الله عليه السلام 
Source:
1.     Al-Shareef Al-MurtaDa, Risaa’il Al-Shareef Al-MurtaDa, pg. 148 - 150

Here are some contemporary scholars who have talked about this marriage taking place.
From Al-Khoei’s Website:

Question: Is it SaHeeH (authentic) that the second caliph (`Umar) married the daughter of Imaam `Alee (عليه السلام)?

Answer:
Such has been mentioned in history and narrations.


Here is what the Late FaDlullaah has said:

Question: Is it SaHeeH (authentic) that Sayyidah Umm Kulthoom, peace be upon her, married `Umar bin Al-KhaTTaab or are these allegations?

Answer: That is what is mentioned in SaHeeH narrations.

Here is what the `Aalim Network of Al-Islam.org says:

As to the issue of marriage I believe it is also wrong. But if anyone wants to use this kind of events against more basic idea he must know that first of all it was Omar himself who married Ali  and Fatemeh' (AS) daughter, Ume Kulsum. Secondly When Omar asked Imam's (AS) permission to marry her, Imam (AS) refused and said she is too young for marrying him. 

Source: http://www.al-islam.org/Organizations/Aalimnetwork/msg00166.html


As you can see, Umm Kulthoom, daughter of Imaam `Alee (عليه السلام), did indeed marry `Umar, and this isn’t some made up thing by the Sunnees to put `Umar at a higher status.

And Allaah knows best.