Introduction: Which Is More Precious and Holy: Islam or Omar, or rather, The Quran or the Falsehoods of the Sunnite Accounts that Deify and Sanctify Omar?

 We are still receiving, via email messages, curses and verbal abuse in all forms addressed to us because of our article published online here, but first published in the 1990s in Cairo, titled "The Unspoken of History of Omar Ibn Al-Khattab in the Sunnite Traditions". The focus of our article is Omar during his caliphate. Here in this book, we focus on the unspoken-of traits and deeds of Omar before his caliphate; we prove using the Quran and the Sunnite books of traditions and historical accounts that Omar himself was the primary and close agent working under Abou Sufyan. 

Firstly: We begin by stressing some Quranic facts:

1- The Quran asserts the fact that there were adamant hypocrites residing and having close relations with Muhammad in Yathreb, and Muhammad never knew them and he was deceived by them until his death, as they did not perform deeds or say words that might have exposed their true colors, exposed in the Quran with no names of course. Because God knew their inner nature and the evil deeds they would commit after Muhammad's death, God asserts in the Quran that they will be tortured in their lifetime twice and then for eternity in the Hereafter: "Among the Desert-Arabs around you there are some hypocrites, and among the inhabitants of Yathreb too. They have become adamant in hypocrisy. You do not know them, but We know them. We will punish them twice; then they will suffer a severe eternal torment." (9:101).

2- Arab conquests contradict the Quranic teachings and legislations, and accordingly, we conclude that the so-called companions participating in such aggression had denied and rejected Islam knowingly and on purpose using the name of Islam as a banner to justify their crimes and unify Arabs of all Arabia to form an empire, despite glorification of the so-called companions in the Sunnite books of history!

3- Some of these so-called companions are described in the Quran as ''adamant in hypocrisy'', and Muhammad never knew them by name during his lifetime. Yet, they were exposed in the historical accounts narrating their deeds after Muhammad's death. The life story of Omar Ibn Al-Khattab in Sunnite books shows clearly that he was among the group of companions adamant in hypocrisy and that he was the agent of Abou Sufyan. Evidence to support this view is as follows: historical accounts tell us that Omar declared his hatred toward Abou Sufyan during the lifetime of Muhammad, but once Muhammad died, Omar turned out to be the biggest ally of Abou Sufyan. Before his feigned conversion to Islam, Omar used to be the archenemy of Muhammad, and he was about to kill him! All of a sudden, Omar declared his conversion to Islam. Such sudden conversions were a repeated pattern in the stories of several companions, such as Amr and Khaled. This is clear proof that Abou Sufyan recruited many agents in a cunning way that could have eliminated mountains, causing a major negative change in world history, and such change still has its signs and marks in today's world, influencing international strategies, political life, and world history until this very moment; we mean the Sunnite creed and its Wahabi manifestation that wreaks havoc all over the globe with terrorism.    

4- Historical accounts and stories about the so-called companions, especially caliphs, are filled with lies, falsehoods, and exaggerations; yet, some of them are true, and some are facts mixed with lies and myths. This entails that specialized researchers in the field history should sift through such accounts and narratives, equipped with scientific history methodologies and experience, historiography, schools of thought, deep knowledge of the Arabic tongue, as well as deep knowledge of the contemplation and reflection of Quranic verses.  

5- We give some accounts of the history of Abou Bakr and Omar, as some of the stories about them contain tinges of justice applied occasionally during their caliphate, in comparison to the Umayyad Dynasty, who committed countless repeated crimes and persecuted, and sometimes killed, people calling for justice and freedom of speech, and they, of course, crushed any oppositional movements and revolts. One of the worst crimes of the Umayyads was employing oral narrators in mosques who fabricate hadiths that ascribe deeds and sayings to Muhammad that he never uttered or did as well as historical accounts to appeal to people and to spread lies, myths, and falsehoods to flatter and praise Umayyads and curse and damn Ali Ibn Abou Talib along with his progeny and supporters. Al-Hajaj, the minister or vizier appointed by the Umayyad caliph Abdel-Malik Ibn Marwan, massacred and murdered countless persons (in prisons and in military battles) if he would suspect their lack of loyalty to the Umayyads, and the caliph announced publicly in 75 A.H. in Yathreb, during the quelling of revolts, that anyone who would tell him to fear God, he would have him killed! The Umayyads invented the policy of persecuting free thinkers of free opinions, by stressing the notion of fatalism and forcing it into Islam, to justify the oppression and injustice of caliphs as inevitable fate ordained by God and cannot be protested against! Free thinkers opposed the notion of fatalism, such as Ghilan Al-Dimishqi, who declared that fatalism ascribes injustice to God and this was wrong, as injustice was actually a result of suppression, oppression, and coercion practiced by rulers. Of course, this thinker was murdered by the Umayyads. Narrators appointed by Umayyads fabricated hadiths to support fatalism and to curse its critics. Details of this are found in our article published here in our website about freedom of speech and opinion between Islam and Muslims. We have written as well a series of articles about preaching and sermonizing the sultans and rulers; briefly, we have concluded in this series of article that some preachers/authors fabricated stories of justice of the four pre-Umayyad caliphs to preach sultans indirectly to urge them to apply justice. Hence, such authors invented the term ''righteous'' caliphs to describe Abou Bakr, Omar, Othman, and Ali, in order to differentiate them from other tyrant rulers. Such invented stories by the oppressed oppositional figures, a minority, launched a war of ideas; clergymen subservient to sultans and caliphs had to invent their own counter-stories and hadiths that deify rulers as representatives of God. Oppositional figures wrote exaggerated stories of the supposed justice of Omar Ibn Al-Khattab and the Umayyad caliph Omar Ibn Abdel-Aziz to attack the injustice and tyranny of both the Umayyads and the Abbasids. Such stories and counter-stories were later on collected and rewritten in the Abbasid era in the form of historical accounts of historical figures as well as hadiths ascribed to Muhammad, which he never uttered of course, and the number of such hadiths and accounts has been increasing ever since, reaching thousands of millions so far! All Arab historians kept quoting such fabrications repeatedly from their predecessors. For instance, the famous historian Ibn Al-Jawzy wrote his books filling them with a mixture of history, stories, preaching, theology, hadiths, and hagiology (i.e., praises, miracles, and epithets of the saints or 'holy' men). Hence, accounts, stories, and hadiths increased exponentially during the Abbasid era about almost everything, including the exaggerated supposed justice-application levels of caliphs Omar Ibn Al-Khattab and Omar Ibn Abdel-Aziz, as narrators and writers vied for writing/inventing more stories of this type! Understandably, the tomes and volumes of that type increased exponentially in the Second Abbasid Era in comparison to the First Abbasid Era. Within the latter era, Ibn Saad the historian wrote little of the hagiology-like praises of caliphs Omar Ibn Al-Khattab and Omar Ibn Abdel-Aziz, while in the former era, endless volumes and tomes were written by countless authors. This chaotic heap of books entails a research methodology within historical studies, as the one we adopt in this book concerning Omar Ibn Al-Khattab.          

Secondly: Abou Jahl Was the Maternal Uncle of Omar Ibn Al-Khattab:

1- The mother of Omar was Hantamah daughter of Hisham, the sister of Abou Jahl, whose real name was Amr Ibn Hisham. Some historians wrote the lie that the mother was named Hantamah daughter of Hashem, as Hashem was the paternal uncle of Abou Jahl. Of course, we do not care if either of both claims is true or false; let us not forget that even Muhammad was the nephew of the archenemy of Islam: Abou Lahab (see the Quranic Chapter 111). What we care for here is whether Omar befriended Abou Jahl or was hi enemy, and if Omar supported Muhammad or felt animosity toward him.  

2- Omar descended from the faction of Bani Ouday, which was not as prestigious as the Hashemites and the Umayyads faction in Qorayish, but Bani Ouday was a modest faction like Bani Tayyim, the faction of Abou Bakr. Hence, Omar was proud of the faction of his mother and maternal uncles: Bani Makhzoom. Omar even married from this faction his wife Oum Hakeem Daughter of Al-Harith Ibn Hisham, who bore him his daughter Fatima. Omar imitated his maternal uncle, Amr Ibn Hisham aka Abou Jahl, in extreme hatred and causing as much harm as possible to Islam, early Muslims, and Muhammad. That was why fabricators of hadiths ascribe to Muhammad that he prayed to God, every time he would see both men, to make one of them convert to Islam. Such falsehood paved the way to claim that God loved and chose Omar! This is illogical; how come that Omar, who participated in harming early Muslims in Mecca with his maternal uncle, would convert all of a sudden to Islam after feeling animosity and hatred toward the burgeoning religion for a long time?! Of course, we tend to think he feigned conversion to Islam for ulterior motives.

Thirdly: Omar's Sudden Conversion to Islam:

1- The character of Omar was serious, firm, strong, and unrelenting; he could not have been so whimsical and changing suddenly in his stances, attitudes, and choices. How come such a reversal would occur to him so suddenly, from archenemy of Islam to a Muslim? It is more logical to think that Omar's steps were planned accurately and meticulously. We have concluded from his history that he NEVER changed his real stance against Islam. Historians wrote that once he got so furious that he was bent to kill Muhammad, but he was prevented from such attempt by the cunning shrewd Abou Sufyan, who recruited him as his special agent to spy on and control Muhammad by getting closer to him. Abou Sufyan arranged matters so that Omar declared his conversion to the new faith with fanfare and celebratory acts, to make Omar get closer to Muhammad to be able to spy on him.     

2- Stories and accounts about Omar's conversion to Islam assert what we have deduced; Ibn Saad the historian in his book titled Al-Tabakat Al-Kobra mentions the following about this sudden conversion of Omar: (…A series of narrators that ends with Anas Ibn Malik that…), please let us note here that the assumed last narrator in the series is Anas Ibn Malik, who was a Yathreb dweller, not from Mecca, and who among the last so-called companions who died after most of them died before him. This asserts the fact that Anas Ibn Malik was a mere child in Yathreb, who never knew anything about Islam and Muhammad, when Omar declared his supposed conversion in Mecca! How come he would recount an event he had NOT witnessed?! He might have heard it, if he was the real narrator; anyway, let us quote the rest of the narrative: (…A tribesmen from the Bani Zahrah faction stopped Omar who was on his way, carrying a sharp sword, to kill Muhammad, and he advised him to give up such a scheme if he wanted to stay alive and safe from the wrath of the Hashemites, but Omar accused the man of converting to the burgeoning religion and forsaking the ancient creed of the forefathers, but the man assured him that the opposite was true, and he told him that his sister and her husband converted recently to Islam. Omar felt furious due to such a surprise and went speedily to the house of his sister, still carrying his sword, when Kheibab the immigrant companion spotted him and went to warn the sister and her husband…). Again, there is another contradiction here: Khibab was in Mecca at the time, immigration to Yathreb did not occur as yet, the scene of this fake story is Mecca, in the earliest days of Islam, and this fake story is akin to a b-movie, indeed: (…Omar entered the house of his sister and heard her along with her husband reciting the Quran, and Omar asked about the strange recitation he heard from both of them. She told him that this was the Quran, and he yelled at them both, accusing them of converting to a false creed, and jumped at her husband to strike him, but the sister intervened and stopped Omar, who slapped her so hard in the face till she bled! She shouted at him in anger to try and read the Quran, to give himself a chance to understand it, but he had to wash up by performing ablution first to be able to touch it. Omar accepted the challenge, performed ablution, and…). We interrupt here again to mention that verses about performing ablution (see 4:43 and 5:6) were revealed in Yathreb and not in Mecca! This proves that this story is a myth. Another point is that one does NOT have to perform ablution to read and/or touch the Quran, as 56:79 means simply that the Light of Truth in the Quranic verses reaches ONLY purified hearts and souls of those who reject polytheistic notions, whereas hearts and minds filled with erroneous notions of polytheism would never understand the Quran correctly. We go on quoting the fake story of how Omar converted to Islam: (…Omar read part of the Quranic Chapter 20, and asked softly to be led to Muhammad, and Kheibab, who was hiding behind a door, emerged and told Omar that Muhammad kept praying to God to make faith enter either Omar's heart or that of Amr Ibn Hisham…). The camera moves on to the street until it reached inside a house to begin the next scene: (…Omar still carried his sword, and inside a house, a gathering of companions of Muhammad were there, whispering and asking if Omar came to act violently or to declare his conversion, and Hamza, the paternal uncle of Muhammad, who was among the gathered ones, told them that he would kill Omar if he came to threaten Muhammad, and Omar's escaping being killed was linked only to his immediate conversion. Suddenly, Muhammad came to meet Omar, telling him to stop his aggression so as to avoid disgrace similar to what occurred to Al-Waleed Ibn Al-Mughira, and he should be reasonable and sensible enough to convert, and he prayed ardently to God to guide Omar to Islam, and eventually, Omar declared his conversion…). Of course, the Sunnite fabricated story allows Omar to proclaim himself as a Muslim within the presence of several of the so-called companions, to justify the feelings early Muslims of being overjoyed to win Omar to their side, and to prevent any doubts regarding this sudden and serious reversal in stances.

3- Of course, this b-movie has been convincing ONLY to naïve Sunnites who deify mortals among historical figures and heroes, but we are not seeing the director of this movie: Abou Sufyan. Roles were distributed and given carefully: extremist feelings of animosity and violence reserved for Abou Jahl, and his nephew, Omar, who was not less in violence, hatred, and fury, would suddenly take the other opposite side, while Abou Sufyan, the mastermind, prevented Omar from the rash attempt when he tried to kill Muhammad, to avoid intertribal civil war in Mecca by those who would have avenged his murder and those who would defend themselves. The cunning plot of Abou Sufyan was that Omar would feign a conversion to Islam to spy on Muhammad and the early Muslims.

Fourthly: The Joy of Early Muslims due to Omar's Conversion to Islam:

1- As Omar's hatred toward Islam and Muslims was well-known, the above-mentioned theatrical show or b-movie had to be played out to impress early Muslims and make them swallow the bait. The scheme was successful; instead of doubts, early believers among the weak people felt overjoyed with Omar's conversion and bragged of it to spite Qorayish disbelieving tribesmen!

2- Ibn Saad the historian mentions accounts that assert the feelings of overjoyed early believers due to Omar's sudden conversion: (…Abdullah Ibn Masoud used to repeat that Muslims were still in excellent state since Omar became a Muslim… another narrator said that early Muslims could never managed to pray at Al-Kaabah Holy Mosque until Omar helped them to enter it by fighting the infidels to leave us alone to allow us to pray in peace…). This cunning and devilish plot of Abou Sufyan worked its magic indeed!

3- Abou Sufyan seized the chance by recruiting more spies and agents who feigned conversion to Islam to be planted inside the early Muslim community; Ibn Saad writes: (…once Omar converted to Islam, many new converts emerged in Mecca…). This means that such sudden conversions were allowed and approved of by Abou Jahl and Abou Sufyan.

4- Qorayish tribesmen condoned such conversions as well as other events greater than that; Ibn Saad writes: (…one narrator said that once Islam entered the heart of Omar, Islam was preached publicly, and Muslims visited the Kaabah to pray daily in peace and security, feeling victorious over their archenemies…). One might wonder why such condoning by the Qorayish tribesmen was ascribed to Omar; indeed, it is more logical to think that Omar's sudden conversion was an intrigue and a plot by Qorayish, the most powerful tribe which decided apparently to bend with the wind of the new burgeoning religion, until the Abou Sufyan plotting would bear its fruits later on.

5- Narrators and storytellers fabricated more falsehoods to the story; in their books, they claimed that Muhammad knew beforehand about Omar's imminent conversion from Archangel Gabriel, as he came to Muhammad inside the house, among the gathered forty-something people, women and men, among the early converts, while Muhammad was praying to God that Islam would be supported by either of two men who loved God best: Amr Ibn Hisham or Omar Ibn Al-Khattab, and Gabriel told Muhammad that angels of Heaven felt happy as the latter would convert soon enough! What a disgraceful piece of falsehood of an account!

6- Later on, after the b-movie of Omar's sudden conversion, another similar fanfare and 'celebration' event took place as Omar defied Qorayish and declared in public his intention to immigrate to Yathreb, even before Muhammad did it. The historical account of it asserts that Omar gathered his luggage, circumambulated the Kaabah seven times, and moved toward the leaders of Qorayish, warning them that he would immigrate now and if anyone who desires to meet his death violently to make his folks, wife, and children feel the feelings of bereavement should follow him to try and stop him! Of course, leaders of Qorayish feigned being intimidated by this 'show' of strength! 

7- Another historical account adds that two men immigrated alongside with Omar to have his protection, as they followed him once he was out of Mecca, near the city of Qibaa. Those two men were Ayash Ibn Abou Rabeia, brother of Abou Jahl and Al-Hareth, and Hisham Ibn Al-As Ibn Wael.  This account asserts that Abou Jahl and his brother Al-Hareth, caught up with their brother Ayash to prevent him from going on in his journey, by trying to coax him by saying that their mother swore never to sit in the shade or cover her head from the sun until she would see his face. Ayash was warned by Omar that they might coerce him to give up Islam. Yet, Ayash told him he must return to save his mother from her grief and to get his own money from his family to help the rest of poor immigrants in Yathreb, as he would join them there later on. Abou Jahl tied him with ropes and forced him into Mecca again and made others mock Ayash, who remained tied to the camel, as a rogue, and imprisoned him in a house locked from outside. In this strange unbelievable account, Ayash was tricked by his two brothers, but they never talk to Omar, who was the son of the sister of Abou Jahl, and never tried to convince him to return to Mecca. How come? How both brothers did know the timing and the route of the three immigrating men and that they would spend a night in Qibaa?! What was the interest of Abou Jahl in leaving Omar to immigrate with no resistance while tricking Ayash alone to get him back to Mecca by ruse? Ayash had travelled under Omar's protection and in secret; why Omar allowed his return and did not protect him? Who let the cat out of the bag about the two men travelling with Omar?! We assume this is a false account because of its being illogical. 

8- Before leaving this point to move on to the next, we assert here that Omar developed a close relation with Abou Bakr, the close friend of Muhammad, and among the first persons to convert. Other accounts tell us that Muhammad made Omar and Abou Bakr befriend each other and that Omar married off one of his daughter to Muhammad, which made Omar an important figure among early Muslims. It is noteworthy that all historical accounts assert that Omar went on with his extremist nature but within showing his faith, as if he were more of a Muslim in comparison to Abou Bakr and Muhammad himself!   We tend to think that such behavior betrayed a clever spying agent who managed to plant himself near the Prophet in Yathreb.

Fifthly: The Relation between Omar and Abou Sufyan during Muhammad's Lifetime:

1- The espionage network of spies and agents created by Abou Sufyan surrounded Muhammad all the time and went on sending reports to Abou Sufyan. Sadly, no historical accounts exist to tell us how and why such sudden change occurred after Muhammad's death; as Abou Sufyan emerged as a from-behind-curtains leader of early Muslims who controlled every event and almost everyone, and later on, Mu'aweiya Ibn Abou Sufyan managed to establish (for the very first time in the history of Muslims) the caliphate system as a monarchy of a dynasty to pass rule to his lineage. Mu'aweiya and his successors managed to form the very first Arab empire in history. In fact, we now see the results of forming such an empire, but we know very little about the history of how Abou Sufyan plotted all this.  

2- Despite the fact that countless historical accounts of the period contradict the Quran, some of such accounts go with what the Quran tells us. For instance, we know for sure the fact that there were spies and agents around Muhammad sending their reports to Abou Sufyan, especially in times of battles. Abou Sufyan got news of Muhammad and his companions waiting for him near Badr area, and thus, he changed the route of his trade caravan. Who told Abou Sufyan in advance? We tend to think that the answer is spies and agents who remained close to Muhammad, of course. Shortly before the Battle of Badr, Muhammad was surrounded by Abou Bakr, Omar, Ali, and other groups of immigrants and Yathreb dwellers. We personally tend to believe that Yathreb dwellers were NOT among the spies and traitors; the agents must have been among the immigrants, indeed. We cannot historically prove that Omar was the one who told Abou Sufyan. We quote this Quranic verses, revealed as a warning after the Battle of Badr, to assert our hypothesis that traitors and spies were among the immigrants: "And remember when you were few, oppressed in the land, fearing that people may capture you; but He sheltered you, and supported you with His victory, and provided you with good things-so that you may be thankful. O you who believe! Do not betray God and the Messenger, nor betray your trusts, while you know. And know that your possessions and your children are a test, and that God possesses an immense reward." (8:26-28). The address here is directed to the immigrants who were poor and weak, feeling afraid of others in most times in Mecca, and there is a reference to the economic factor and close relations with relatives in this Quranic warning against treachery and betrayal.

3- Shortly before the conquest of Mecca, a faction of Qorayish breached the peace treaty with Muhammad, and historical accounts tell us that mobilization began in Yathreb; news of it reached Abou Sufyan at once, who came to Yathreb himself to make sure. He met with Muhammad to renew the treaty, but Muhammad refused. Abou Sufyan tried to win the support of Abou Bakr to make him convince Muhammad, but Abou Bakr refused. Eventually, Abou Sufyan appealed to Omar for help. Omar spoke harshly to Abou Sufyan and was adamant in refusing to help him, asserting that he preferred to kill him instead! Ali spoke softly to Abou Sufyan and addressed him as the biggest leader of all Qorayish, and such account was narrated (supposedly) by Abou Sufyan himself to Qorayish tribesmen, telling them that Muhammad was about to prepare an army to conquer Mecca. Despite the fact that Muhammad hid all the military procedures and movements, all news of them in detail reached Abou Sufyan, of course, and he went to meet this marching army of Muslims. We pose a question here: how did Abou Sufyan know the exact location of a marching army outside Yathreb? From his spies, of course! Once he was there, Abou Sufyan met with his friend Abbas, the paternal uncle of Muhammad, who was riding a mule owned by Muhammad, and Abbas made Abou Sufyan ride behind him to go to Muhammad. On their way, they passed by Omar who told Abou Sufyan that they will defeat Abou Sufyan and all Qorayish easily very soon. Before Abou Sufyan and Abbas reached the tent of Muhammad, Omar went there first, urging Muhammad to allow him to kill Abou Sufyan who came giving up and seeking peace. Abbas entered and said that Abou Sufyan was under his protection, insisting on his safe return to Mecca. Omar protested an enumerated the bad traits and deeds of Abou Sufyan. Arguments went on. Omar told Abbas that his conversion to Islam was better news to Muslims than Omar's, but he would like to be allowed to seize the chance to kill an archenemy of Islam. The stance of Abbas was preferred by Muhammad, who declared that the life Abou Sufyan was secured from being killed and urged Abou Sufyan to convince Meccan tribes to surrender with no fight. We see here that Omar tried to appear more violent and eager as a hater of disbelievers, though he knew he could not possibly kill anyone who sought peace with Muhammad. Why did Omar insist and argue in vain, then?! We tend to believe that this situation shows Omar as a hypocrite adamant in hypocrisy and wanted to feign being faithful and loyal to Muhammad.      

4- Such hypocritical acts occurred during the lifetime of Muhammad; if Omar was really a foe and a hater of Abou Sufyan, he would have remained with the same unchanged stance against him after the death of Muhammad. Yet, history tells us that on the contrary, Omar stood against others like Saad Ibn Eibada, Saad Ibn Abou Waqqas, Al-Zubayr, and Abou Hurayrah. Worse yet, Omar who helped Abou Bakr to become caliph within the council of Al-Thaqeefah, was about to burn the house of Ali Ibn Abou Talib, with Ali and his wife (Fatimah, daughter of Prophet Muhammad) and children inside along with supporters of Ali who proclaimed him as the one who should be the caliph/ruler. Such horrendous act that was not accomplished, but posed as a threat only, was part of the cunning and the devilish plots of Abou Sufyan, and it showed the true colors of Omar as a hypocrite and a traitor.