Caliph Umar and his children

According to sources, before becoming a Muslim, Umar ibn al-Khattab was someone interested in poetry, skilled with weapons, a good orator, and literate. On the other hand, the same Islamic Encyclopedia also wished to share these two notes regarding Umar with us: “he was very fond of alcohol and women.”

According to one account, Umar ibn al-Khattab is one of the two important people the Prophet of Islam wanted to become a Muslim. The other is Amr ibn Hisham, also known as Abu Jahl. We know that Amr did not accept Islam. However, Umar ibn al-Khattab became a Muslim. The calendar pages at this time, that is, when Umar became a Muslim, show the year 616, and Umar had long since passed his thirties by these years. It is also written in history books that Umar, who embraced faith in the sixth year of the Prophethood, persecuted Muslims before this date.

As we have stated, it was essential for the Prophet of Islam that he become a Muslim. Indeed, it is stated that with Umar's conversion to Islam, a fracture occurred within Meccan society. This fracture was, of course, in favor of the Muslims. If we recall the information that Umar served as an envoy on behalf of the Quraysh in the pre-Islamic period, I think the reason for this fracture is understood. Another influential figure of the era had now crossed over to the side of the Muslims.

The information regarding how Umar became a Muslim is controversial. One of the accounts on the subject is that Umar set out to kill the Prophet but became a Muslim after encountering verses of the Quran. While the accuracy of the account is debated, it is known to all of us that Umar was influential in the election of the first caliph and subsequently became caliph himself. This also shows his power. We cannot read either the past or the present independently of power relations. For the caliphate debates began in that period; those years were not a thornless rose garden.

In addition to his power within the political structure, Umar was also the Prophet's father-in-law as a relative. He is a name who always made his power and influence felt, both during the Prophet's time and afterwards. So much so that he openly opposed the Prophet during the days of Badr and Hudaybiyyah. Moreover, he became angry at the Treaty of Hudaybiyyah and questioned the Prophet's stance. He had difficulty accepting the provisions of this treaty and turned to his friend Abu Bakr, asking the Prophet, "O Abu Bakr, is this man not the true prophet of Allah?" The point the question would lead to is this: If Muhammad is the true prophet and those opposite us are in falsehood, why are we accepting this treaty? Although it is said that he regretted his actions later, his reaction to the treaty was recorded in this way.

As I stated above, Umar opposed the Prophet on some issues, while on the other hand, the Prophet directly asked for his opinion on some issues. At this point, it is seen that some of his views were confirmed by revealed verses. In other words, Umar's thoughts and the verses coincided exactly, which is called "Muwafaqat Umar" in the literature. Verses such as "the absolute prohibition of wine (al-Baqarah 2/219), and that it would be more appropriate for the wives of the Prophet to speak with those who come to his house from behind a curtain" (al-Ahzab 33/53) are at the forefront of these. The number of these verses varies; according to some, this number is fifteen, and according to others, twenty-one.

Umar, the second caliph of the Muslims, remained in this position for ten years. His death came at the hands of a slave named Abu Lu'lu'ah Firuz al-Nahawandi. Abu Lu'lu'ah complained to Umar, saying that his master was charging him too much. The Caliph did not accept this complaint. The next day, Abu Lu'lu'ah wounded Umar with a dagger during the morning prayer and subsequently killed himself. Umar passed away three days later due to the effect of this wound.

It is stated that Umar had eight or ten marriages and more than ten children from these marriages. Two of these children are particularly striking in terms of history. One of them is Ubaydullah ibn Umar. It is said that after the assassination of Caliph Umar, Ubaydullah killed the daughter or wife of the slave who killed his father, as well as Hurmuzan al-Farisi, one of the former Sassanid commanders who had become a Muslim shortly before the incident, and Jufaynah, even though they were not guilty. Some Muslims, led by Caliph Ali, strongly opposed this situation and demanded his punishment. However, the new caliph, Uthman, pardoned him. Thus, another murder was swept under the dusty shelves of history to be left unpunished, even though the perpetrator was known. It was not only Ubaydullah who was left an orphan in those days. Conscience was left an orphan; justice, fairness, and common sense were left orphans.

Years followed years, and upon the murder of Uthman by Muslims, Ali took over the caliphate this time. Ubaydullah was not pleased with this situation at all; moreover, thinking he would be killed, he crossed over to Muawiyah's side and donned a sword against Ali at Siffin. His death also occurred in this battle. Umar's son lost his life while fighting on Muawiyah's side against Ali's soldiers; it is striking, and its place in our memories is important.

Another child of Umar who made a place in those memories is Abdullah. The name Abdullah ibn Umar is important because he appears directly before us on some critical issues. For example, he insistently told Caliph Uthman that he should continue his duty, and even uttered words to the effect of "if Allah gave you this duty, He will take it back." The result is known; Uthman was beaten to death inside his house. Well, the question "should it have been this way, was this the attitude Abdullah should have shown" remains, and is open to debate.

Abdullah, who is the second companion to narrate the most hadiths after Abu Hurayrah with 2630 hadiths, pledged allegiance to all Umayyad caliphs, including Yazid, until he died. Moreover, he did not look favorably upon those who struggled against and objected to the Umayyad caliphs, and even criticized them. So much so that after the Harrah massacre carried out during the Yazid period, he not only did not break his allegiance to Yazid but also warned his relatives who opposed the caliph. He said, "Do not break your allegiance; whoever opposes the head of state commits treason and becomes a Kharijite."

One of the names Abdullah openly opposed was Husayn, one of the children of Ali. According to historical sources, Abdullah warned Husayn before he went to Karbala, insisted that he should not set out, and told him to "choose the hereafter, not the worldly." Although he was not satisfied with the general situation that emerged after Karbala and the state of the Muslims, the attitude he displayed regarding Husayn has long since taken its place in the pages of history.

According to one account, it is narrated that the Prophet said, "If there were to be a prophet after me, it would have been Umar." (Tirmidhi, Manaqib, 48.) When Umar's being remembered with caliphate debates, his subsequent murder by a slave, and the cautionary lives of his children are considered together with this account, the situation becomes striking. On the other hand, the fact that the account might not be true is a separate tragedy, which is a separate subject for an article in itself.