Two points must be noted concerning these narrations.

Two points must be noted concerning these narrations. The first point: Following years of studying and reviewing Sunni Muslims‘ narrations, we have found out that when Sunnis and the opponents of the Ahl Al-Bayt (a.s.) wanted to relate a narration to the Ahl Al-Bayt (a.s.) which is in no way in harmony with those noble men‘s opinion and doctrine, they have always embarked on fabricating a narration ascribing it to one of the members of the pure progeny of the Holy Prophet, peace be upon him and his descendants.

When they wanted to find a fault with Allah‘s Prophet (S) and his noble daughter, Fatima Zahra (S.A) as well as his successor Amirul Mu‘meneen Ali (a.s.), they made up a story ascribing a saying to the Ahl Al-Bayt that they said that, for example, Ali (a.s.) sought marriage to the daughter of Abu Jahl.

(Refer to the treatise that we have written concerning this subject.) When they wanted to propagate the prohibition of temporary marriage they made every effort to criticize Ibn Abbas, who until the last moment of his life believed that temporary marriage was lawful. Thus, they forged a narration forbidding the temporary marriage and quoting a saying from Ali rebuking and taunting Ibn Abbas for believing in the permissibility of temporary marriage.

They also fabricated traditions quoting them from his sons. (See the research work that we have written concerning this topic.) When they wanted to fabricate a tradition on the merits of the companions, they made this tradition imputing it Imam Ja‘far Sadiq (a.s.) that he said that the companions were like stars. (See the book that we have written concerning this topic.) Therefore, there is no doubt that the story of Umm Kulthum‘s marriage to Umar is a fabricated story which has no basis at all.

The second point: The Sunni Muslims have narrated this story from Imam Sadiq (a.s.), from his father as narrated in Ibn Sa‘ad‘s Al-Tabaqat or from Imam Sadiq (a.s.), from his father, from Imam Sajjad (a.s.) as narrated in Al-Mustadrak or from Hasan ibn Hasan as narrated in Al- Durriyat Al-Tahirah or from Hasan ibn Hasan, from his father as narrated by Bayhaqi in his Al-Sunan Al-Kubra.

Therefore, if the Sunni Muslims’ aim of quoting these narrations is to base their argument on them to prove their side of the story on the basis of their own standards and principles, then it depends on the authenticity of the narration according to them.