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International Journal of Civil Engineering and Technology (IJCIET)

Volume 8, Issue 11, November 2017, pp. 758–770, Article ID: IJCIET_08_11_078

Available online at http://http://www.iaeme.com/ijciet/issues.asp?JType=IJCIET&VType=8&IType=11

ISSN Print: 0976-6308 and ISSN Online: 0976-6316

© IAEME Publication Scopus Indexed

THE PURIFICATION OF HISTORICAL FACTS

IN THE NOVEL, UMAR AL-KHATTAB:

REFORMIS DUNIA ISLAM

Azmul Fahimi Kamaruzaman

Department of Arabic Studies and Islamic Civilization, Faculty of Islamic Studies,

Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor, Malaysia

Noorsafuan Che Noh



Roziah Sidik

Department of Arabic Studies and Islamic Civilization, Faculty of Islamic Studies

& Institute of Islam Hadhari, Universiti Kebangsaan Malaysia,

43600 UKM Bangi, Selangor, Malaysia

Ezad Azraai Jamsari (Corresponding Author)



ABSTRACT

This study focuses on an Islamic historical novel, Umar al-Khattab: The Reformist

of The Islamic World, written by famous novelist, Abdul Latip Talib. This writing

stems from a statement made by Basri Ibrahim et al. (2015) in his book, Kisah-kisah

Lemah yang Sewajarnya Dilihat Semula oleh Para Penceramah, namely: “Presenting

the weak and fiction stories, especially those involving the Prophets and Companions,

will actually marginalize authentic stories that should be highlighted to the community

and as well the lessons behind the stories. This indirectly causes the person involved

to be prone to invent or fabricate lies about Prophet Muhammad (PBUH), as having

mentioned them in his lifetime. It will be worse if these stories are used to make a

living”. The objective of the study is to examine the facts used in the writing of Islamic

historical novel, Umar al-Khattab: Reformis Dunia Islam. Therefore, any doubts

found in the writing will be purified using the research methodology of historical

criticism, document analysis and study of historical documents. The study finds that

this novel contains many confusing and conflicting facts with respect to the original

history of „Umar bin al-Khattab as agreed upon by historians.

Key words: purification, historical fact, historical novel, military history.

Azmul Fahimi Kamaruzaman, Noorsafuan Che Noh, Roziah Sidik and Ezad Azraai Jamsari


Cite this Article: Azmul Fahimi Kamaruzaman, Noorsafuan Che Noh, Roziah Sidik

and Ezad Azraai Jamsari, The Purification of Historical Facts in the Novel, Umar Al-

Khattab: Reformis Dunia Islam. International Journal of Civil Engineering and

Technology, 8(11), 2017, pp. 758–770.

http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=8&IType=11

1. INTRODUCTION

This writing examines the Islamic historical novel which became one of the best-selling

historical novels, Umar al-Khattab: Reformis Dunia Islam (in English, Umar al-Khattab: The

Reformist of The Islamic World), authored by Abdul Latip Talib. The objective of this study is

to examine whether some historical facts are appropriately used. If the facts are appropriately

used, then no correction is necessary. Whereas, if the historical facts regarding Umar bin al-

Khattab are used inappropriately and there is a conflict with historical sources, those facts will

be mentioned and purified by providing some of the facts historically established regarding

Umar bin al-Khattab.

Studies relating to the greatness and excellence of personalities in Islamic history and

civilization are also assayed by local scholars, covering various issues such as discussion of

Islamic history in India by Ibn al-Athir (Ashari, Nor & Jamsari 2013), al-Salawi‟s records of

the Marinid military from the point of war (Jamsari et al. 2012), al-Ghazali‟s views on family

development (Sulaiman, Jamsari & Noh 2014), Ibn Firnas‟s contribution to aviation

technology (Jamsari et al. 2013), Reinhart Dozy‟s bio-bibliographical aspect (Jamsari & Talib

2014; Jamsari et al. 2014), strategic leadership of Sultan Muhammad al-Fatih (Jamsari, Isa &

Ashari 2014), concept of knowledge according to Syed Sheikh Ahmad al-Hadi (Sulaiman,

Jamsari & Talib 2016), as well as the scholarship of Sheikh Muhammad Rif„at in the science

of tarannum (Abdullah et al. 2014).

The study is not meant to criticize or belittle this novel or to urge its ban and withdrawal

from the market. However, this paper tries to highlight the work as a research corpus of

knowledge. Indeed the writing by Abdul Latip Talib is a good effort. It has helped the reader

to understand and learn about the history of Islam. His writing also manages to present history

in a simplified form that consequently attracts more readers. Efforts to produce Islamic

historical novels are praiseworthy and beneficial to society. Nevertheless, it is not an easy task

because we rarely find writers who can translate rigid and static historical facts into a

historical fiction parallel or consistent with the storyline.

2. THE JUSTIFICATION FOR PURIFYING HISTORICAL FACTS IN

ISLAMIC HISTORICAL NOVEL

Many think this is not a historical novel, that it is only fiction. Some think the question of fact

is not a major issue in writing a historical novel. Nonetheless, this opinion is not accurate

because any historical novel has its own requirements for the novel to be classified as a

historical novel, not to mention an Islamic historical novel. According to Mohamad Saleeh

(2005: xvii), a historical novel is still bound to history and the novel itself faces a

historiography problem with respect to accuracy of historical facts. Collingwood (1985: 306)

added, regarding historical novel: “Both the novel and the history of it must be reasonable;

cannot be added in one of them alone unless necessary, and in the case of both, the judgment

needed is a delusion.”

Mohamad Saleeh (2005: 28) emphasizes that, “the historical novel is not like an ordinary

novel based on imagination, created without reference to history. The presence of the word

The Purification of Historical Facts in the Novel, Umar Al-Khattab: Reformis Dunia Islam


„history‟ itself has determined that verification of facts must be carried out while the presence

of the word „novel‟ gives space to imagination or invention. To strengthen this argument,

Allen (1944: 120) stated, “The facts in historical novel must necessarily be in line with the

actual facts in the history of the subject of the story”. This is supported by a similar statement

by Leisy (1950: 8) that: “historical fiction is concerned with historical truth, whatever that is”.

3. THE PURIFICATION OF HISTORICAL FACTS IN THE NOVEL,

UMAR AL-KHATTAB: REFORMIS DUNIA ISLAM

Among the facts that can be detected as conflicting with historical sources regarding „Umar

bin al-Khattab, are as below:

3.1. Bani Adi Did Not Have a Good Standing among the Quraysh

At the beginning of the novel, the readers are told about the birth of Umar al-Khattab that

brought joy to his father, al-Khattab. This joy was highlighted by naming the baby in front of

the Kaaba, the gods and witnessed by the public. For al-Khattab, the birth of Umar was very

meaningful for him to redeem the dignity and bring fame to Bani Adi. The novelist portrays

Bani Adi‟s statement that they did not have a good standing among the Quraysh and were less

esteemed by the public. Quotes on the matter are as follows:

“Why do you think the Adi tribe is less esteemed? Are you not from the lineage? “asked

Hantamah.

“The people of Bani Adi have no good standing among the Quraysh because there is no

greatness in them. That‟s why I married you, the descendant of Bani Makhzum so you can

give birth to brave children,” said al-Khattab.

“Now we have a son. Bring him up well,”

“Do you know why the people of Bani Adi are less esteemed by the public?” asked al-

Khattab.

“No I don‟t, tell me,” replied Hantamah.

“It‟s because the people of Bani Adi do not have the capability. Therefore, important tasks

are given to others. The people of Bani Hashim are given the task of managing drinking water

for the pilgrims. The administrative and judicial affairs are given to people of Bani Umayyad

while charity and community affairs are given to the people of Bani Naufal. The people of

Bani „Abd al-Dar manage the Kaaba, the people of Bani Tamim manage the payment of fines

while the people of Bani Makhzum are assigned to manage the tents and weapons of war. The

task of collecting treasures for our gods is managed by the people of Bani Shahmin while the

people of Bani Adi are not given any important task because there is no one capable. So I

wish to bring up our child so that he will become a hero. He must be a hero of Bani Adi, “said

al-Khattab at length”.

The above dialogue, as quoted by the novelist, is clearly in contrast with Bani Adi‟s status

in Mecca. The position of Bani Adi in the Quraysh was as follows:

a. One of important tribes in Mecca society.

b. Held al-Sifarah position (protocol position).

c. Represented the Quraysh when welcoming delegates from other tribes.

d. Became spokesman for the Quraysh in diplomatic affairs with other tribes.



It is undeniable that there are statements indicating Bani Adi was considered as having a

lower status among the Quraysh in the eyes of the public.

3.2. Umar al-Khattab Kills His Daughter during the Jahiliya (Pagan) Times

The act of burying daughters alive among the pagan Arabs really occurred and this is told in

the Qur‟an. This act attracts the interest of orientalists who portray the Arabs as a cruel and

barbaric nation. But after the arrival of Islam, the act was prohibited and eliminated. To make

the plot in the novel interesting, the novelist Abdul Latip Talib included the story of Umar al-

Khattab burying his daughter alive. The story quotes as follows:

“Burying alive daughter has been practised by our forefathers. Why does Muhammad now

forbid it?” asked Abu Jahl.

“We will continue to bury our baby girls. Muhammad cannot forbid it, “support Abu

Lahab.

“I support! We do what is forbidden by Muhammad, “said Umar al-Khattab.

Abu Lahab looked towards Umar al-Khattab and smirked. Then he said, “O Umar al-

Khattab, do not just speak. Set a good example to us.”

“What do you mean?” Asked Umar al-Khattab.

“You have a daughter, but you did not kill her. Yet you say you support our girls to be

buried alive, “said Abu Lahab.

Umar al-Khattab felt embarrassed and challenged. He then said, “I‟m going to bury my

daughter on this very day.”

“That is the best example to be shown to the public. Better to invite Muhammad to

witness this. “Abu Jahl deliberately incited Umar al-Khattab.

“Well, I will do it now,” said Umar al-Khattab.

He went home to his wife and said, “Say goodbye to our daughter because I want to bury

her.

“She‟s our daughter. Her face is cute. I love her. Please do not kill her, “pleaded his wife.

But Umar al-Khattab just ignored her. He dragged his daughter, who was barely walking,

to a place far from his home. He wanted to show the public that he still adhered to the

traditions of their ancestors.

When Umar al-Khattab dug the sand, dust polluted his robes. His daughter came and

wiped the dust off his clothes. When the hole had been excavated, Umar al-Khattab took a

break to relieve his tiredness. His daughter came and swept the sand off his beard. For a

while, he felt sympathy for his daughter. But his ego and ignorance caused him to become

irrational. Furthermore the public, including Abu Lahab and Abu Jahl continued to ignite his

anger. Umar al-Khattab took his daughter and threw her into the hole without feeling any

mercy. Then he filled the hole with sand.

People including Abu Lahab and Abu Jahl clapped their hands while praising the courage

of Umar al-Khattab burying his daughter alive.



Based on the above quotes, it is clear to the reader that during jahiliya (pagan) times,

Umar al-Khattab had committed the Arab ancestral practice of burying daughters alive. This

practice seemed to be the duty of Arabs parents and was, in fact, a source of pride. According

to the novel, the ritual of burying daughters had become public viewing and the crowd

applauded and praised the act.

However, according to Mustafar (2015: 87), the story of Umar burying his daughter alive

during this pagan time is not found in the hadith and reliable sources. In fact, this story is

invented and false, but unfortunately this story has spread among the community and been

accepted as historically authentic. This view is also supported by Sheikh Hasan al-Husaini (in

Mustafar 2015: 87) who said, “This story is false and contradicts the authentic texts.”

Similarly, Sheikh Doctor Basem Faisal al-Jawabirah (in Mustafar 2015: 87) said: “This story

is not found and is not valid. The proof that this story is false is that this report is not found in

the books of Ahl al-Sunnah wa al-Jama„ah, either in the hadith books or in weak hadith

books. Even in the tarikh (history) books written by Islamic scholars, it does not exist and is

never mentioned.

Moreover, Sheikh Abu Ihsan Ihsan al-Utaybi Aiysh (in Mustafar 2015: 87) said, “This is a

hoax. „Umar al-Khattab was a companion of the noble Prophet SAW and had done many

sacrifices for Islam. This story is often and widely quoted and circulated by deviant Shi‟ite

Rafidah followers who harboured ill-intentions. They hated and were hostile to Abu Bakr al-

Siddiq RA, Umar al-Khattab RA, „Uthman bin „Affan, his companions, and Muslims as a

whole. Burying girls alive is not derived from the traditions and family customs of „Umar bin

al-Khattab RA, and also his tribe, Bani Adi during the jahiliyah (pagan) times”. There is a

hadith that shows „Umar bin al-Khattab never buried his daughter alive in that period of time,

contrary to what was circulated among the public. The hadith is as follows:

Nu„man ibn Bashir RA said: I heard „Umar bin al-Khattab RA say when he was asked

about Allah‟s verses, “And when the female infants who were buried alive were asked,” What

was the sin that caused them to be killed?” (Surah al-Takwir 8-9). Sayyidina „Umar bin al-

Khattab RA answered, “Qais bin Asim once came to the Prophet and said,” I had buried alive

eight daughters during pagan (jahiliyah) times. “So the Prophet Muhammad, said” Give

freedom to a slave for every daughter that you buried alive as kaffarah in atonement for your

sins. “Qais bin Asim said,” I have a camel. “The Prophet said, „If you want, give a camel for

every daughter that you buried alive.”

The above hadith reported by Imam „Umar bin al-Khattab RA describes the kaffarah

(expiation) for those who had buried their daughters alive in the pagan days. When Umar bin

al-Khattab RA reported a hadith about Qais bin Asim‟s act earlier, he did not tell of the

alleged act of burying his own daughter alive. This proves „Umar bin al-Khattab RA never

buried his daughter alive, as alleged in the false accusation spread among Muslims.

3.3. Umar al-Khattab’s Dream of the Obligation of Adhan

Adhan is a call to prayer and invites Muslims to perform prayer five times a day. The

obligation of adhan first applied when the Prophet migrated to Medina. The history of adhan

obligation is different compared to other worship obligations. Any worship obligation mostly

was received directly by Prophet Muhammad (PBUH) and would be told to his companions

regarding its implementation. However, the obligation of adhan was delivered to Prophet

Muhammad‟s (PBUH) companion. The novelist mentioned that it was Umar al-Khattab‟s idea

through his dreams. Details of the obligation of adhan are expressed by the novelist from the

excerpt below (Abdul Latip 2011: 96-97):



“O Messenger of Allah, there are brothers and sisters who live far from the mosque. How

do we want to gather them when it is time for prayer? “asked Abu Bakr al-Siddiq. Prophet

Muhammad (PBUH) did not give a final word. Instead he asked them to give suggestions.

The best idea would be accepted.

“O Messenger of Allah, I suggest that we ring the bells every time we call them to prayer

so that the crowd will come to the mosque,” Abu Ubaidah gave his opinion.

But the Prophet did not agree with this idea because it imitated the Christian way. The

Christians rang the bells to invite the crowd to come to their house of worship.

“What the Prophet says is true,” Umar al-Khattab said in support.

“O Messenger of Allah, I suggest we light a fire. When the fire is lit, the crowds will come

to the mosque, “Salman shared his thought.

Prophet Muhammad also rejected the idea because it was similar to the way of

Zoroastrians, the fire-worshippers. The conversation did not reach any conclusion because

none of the suggestions was the best way to call people for every prayer time.

At night it was Umar al-Khattab who dreamed that he met a man who taught him to say

the adhan words. The next day he kept telling his dream to the Prophet Muhammad (PBUH),

who smiled and expressed his approval. Bilal bin Rabah was told to make the call to prayer or

adhan. Since then, he always called the people by chanting adhan for every prayer time.

The above story that the novelist brought up is different from the story as agreed by

Muhaddith and historians. Many accounts pointed out that it was the Prophet‟s (PBUH)

companion, „Abd Allah ibn Zayd RA, who had the dream and told about it. A clearer hadith

that mentions this fact is as follows:

The strong view of the above hadith clearly indicates that the name Umar bin al-Khattab is

not directly mentioned regarding the obligation of adhan. Based on the above, there is an

excerpt that shows when Umar bin al-Khattab had heard the call to prayer chanted by Bilal

bin Rabbah in his home, he continued to go to the Prophet (PBUH) and declared: “For the

sake of the One who sent you with the truth O Messenger of God, indeed I see what he saw in

the dream”. Then the Prophet (PBUH) said to Umar bin al-Khattab: “Alhamdulillah”.

Other than the above historical evidence, in al-Nasa‟i (n.d., 2:231) record, al-Sunan al-

Kubra li al-Nasa‟i, it is not mentioned that the adhan was from Umar bin al-Khattab‟s dream.

This Hadith according to the book of al-Nasa‟i (n.d., 2:231), is also recorded in al-Bukhari

(604), Muslim (377), Ibn Majah (707), al-Tirmidhi (190). Likewise, in the matan () text of

hadith written by Imam al-Bukhari (1400H, 1:206) in al-Jami „al-Sahih, no. 604. Similarly, in

the details of Surah al-Ma‟idah, verse 57 and 58 by Imam Ibn Kathir (1999, 5:269-272),

Tafsir al-Qur‟an al-„Azim, there is no record of Umar‟s dream and dialogue with Abu Bakr

and Salman al-Farisi.



3.4. Sariyyah ‘Abd Allah bin Jahsh

Sariyyah „Abd Allah bin Jahsh was a military operation that occurred during the time of the

Prophet Muhammad (PBUH). The espionage operation or reconnaissance was entrusted by

the Prophet (PBUH) to his companion who was believed to be the chief that is, „Abd Allah

ibn Jahsh. The novelist recorded in events regarding Sariyyah „Abd Allah ibn Jahsh, that

Umar bin al-Khattab joined the operation after being persuaded by „Abd Allah ibn Jahsh. An

excerpt of the novel states as follows:

“O my brother Umar al-Khattab, the Prophet commanded me to lead 12 soldiers out of

Medina. I included your name in the list. You can withdraw yourself if you do not agree,

“said „Abd Allah bin Jahsh.

O my brother „Abd Allah, indeed, I am very happy when the revelation of God allows us

to go to war. Because it will be a loss if I refuse the offer to the jihad field. In fact, I want to

thank you for choosing me to participate, “said Umar al-Khattab energetically. Then he

added, “Does the Prophet orders us to attack Mecca? If it is true, it would be a thrill to my

heart because this is our opportunity to avenge the crimes committed by Abu Lahab, Abu Jahl

and his friends”.

The story written by the novelist regarding the reconnaissance under „Abd Allah bin Jahsh

clearly shows‟ Umar al-Khattab was happy to have been selected to participate in this

operation headed by „Abd Allah bin Jahsh. „Umar was also described as giving advice and

even conspiring with „Abd Allah bin Jahsh to attack the Quraysh. Based on information and

historical evidence regarding the story of „Abd Allah bin Jahsh‟s Sariyyah, it can be summed

up as follows:

a. „Umar bin al-Khattab was not involved in this operation.

b. The number of Muslim soldiers was not 12 but 9 people.

c. The reconnaissance, that should have been kept secret from the Quraysh, was leaked.

d. The Prophet‟s companions are described somewhat war-like to some extent, and

willing to ignore the Prophet‟s order which was to spy on and not attack the enemy.

e. Disrespect for Umar‟s recommendations and this directly portrays Umar as being not

feared.

f. Obstinacy of companions who disobeyed the appointed chief, „Abd Allah bin Jahsh.

To clarify and enlighten the public on the story of Sarriyyah „Abd Allah bin Jahsh, the

excerpts of Ibn Kathir‟s (2005, 3:187) writing and its translation are as stated below:

Sariyyah „Abd Allah ibn Jahsh was the reason for starting the Battle of Badr al-„Uzma.

Badr was a war between the two parties, the Mukminin (the faithful) and the Mushrikin (the

polytheists).

Ibn Ishaq said that the Prophet (PBUH) sent Abd Allah ibn Jahsh ibn Ri‟ab al-Asadi in

Rajab together with eight persons from the Muhajirin (the Emigrants). The sariyyah was not

joined by the Ansar. The Muhajirins who joined the sariyyah „Abdullah ibn Jahsh were:

1. Abu Hudhayfah ibn „Utbah.

2. „Ukashah ibn Muhsin ibn Harthan (a trusted figure of Bani Asad ibn Khuzaymah).

3. „Utbah ibn Nawfal Ghazwan (Bani Nawfal‟s trusted person).

4. Sa‟d ibn Abi Waqqas ibn al-Zuhri.

5. Amir ibn Rabi‟a al-Wa‟ili (Bani „Adi‟s trusted person).



6. Waqid ibn „Abd Allah ibn „Abd Manaf ibn „Uravn Tha‟labah ibn ibn al-Tamimi

Yarbu (Bani‟ Adi‟s trusted figure).

7. Khalid ibn al-Bakir one of Bani Sa‟d ibn Layth (another Bani Adi‟s reliable person).

8. Sahl ibn Bayda„ al-Fihri.

9. „Abd Allah ibn Jahsh RA, the leader of the sariyyah.

Yunus wrote a story from Ibn Ishaq who had mentioned that the sariyyah expedition

consisted of eight men and their leader was the ninth. Wallahua‟lam.

The passages refer to the sariyyah Abd Allah ibn Jahsh event or referred to by the author

as an event in Nakhlah. He emphasized once again, according to the records provided by

historians, that Umar al-Khattab‟s name was not listed in the expedition to Nakhlah led by

„Abd Allah ibn Jahsh. The emigrant from Bani Adi involved in the expedition was Amir bin

Rabi‟a. The appraisers who reviewed the records were:

1. al-Tabari (1997) in Tarikh al-Rasul wa al-Muluk, vol. 2, p. 410.

2. Ibn Jawzi (1992) in al-Muntazam fi al-Muluk wa al-Umam, vol. 3, pp. 91-93.

3. al-Basha (1992) in Suwar min Hayat al-Sahabah, p. 80-87.

4. Bik (1982) in al-Wafa „fi Sirat al-Khilafat‟, p. 53-55.

5. Ibn al-Athir (1987) in al-Kamil fi al-Tarikh, vol. 2, p. 13.

6. Khattab (1999) in Qadat al-Nabi Salla Allahu „alayh wa sallam, p. 88-89.

It is suggested that the novelist should make further research about the event and the

involvement of Umar al-Khattab. He should also list strong references to prove Umar al-

Khattab‟s involvement in the event, because studies have yet to find evidence of it. If it is true

that Umar al-Khattab was not involved in the Nakhlah event, then this indicates that the

author is not reliable regarding Islamic historical facts, even more so because it involves the

Prophet‟s (PBUH) companions and in-laws.

3.5. The First Speech as Caliph

Each newly appointed caliph, usually delivered his first speech as leader. Abdul Latip Talib

quoted the contents of the speech in chapter 22 Selembut Hati Singa (Softness of the Lion‟s

Heart) on page 182. The content of this speech was told at length, as in the following excerpt:

That morning, people wanted to hear the first speech of Umar al-Khattab after he was

appointed as caliph. When Umar al-Khattab stood up, people paid attention to him. After

expressing gratitude and praise to Allah and His Messenger (PBUH), Umar al-Khattab said,

“Some people hate me, and there are some who love me. That‟s human nature, since a long

time ago till now. There is good and evil, hatred and love, because that is the nature of every

human being. But do not think the stern attitude that I have cannot be changed. Since I had

always accompanied the Prophet (PBUH), I was given various responsibilities including

maintaining peace and order. During the reign of Caliph Abu Bakr, I was also given the same

responsibility. But now, after the position of caliph is handed to me, this self is the most

vulnerable person in front of God. “

Suddenly, a young man got up and said, “O Umar al-Khattab, I do not want to listen to

your speech and I do not want to obey your command if you do not explain a thing until it

satisfies me.”

“What‟s the matter, O young man?” asked Umar al-Khattab.



A few days ago, the people received a piece of cloth from the treasury. But I see you have

received two pieces of cloth. That is why I want an explanation, “replied the young man.

Even before Umar al-Khattab could say anything, his son immediately got up and said, “O

my friend, your allegation is not true. My father also had received a piece of cloth. And I also

had a piece of cloth. But because my father‟s cloth is quite short and could not cover up

properly, I gave him my cloth. Because of that, my dad had two pieces of cloth.

Then the young man was satisfied and said, “Now you can continue your speech and I‟m

ready to hear.”

“My brothers and sisters, what will you do if I abuse my power and become unjust?”

asked Caliph Umar al-Khattab.

A young man stood up and unsheathed his sword and then said, “I will straighten you with

this sword. And if you continue to deviate I will behead you, sir! “

The crowds were stunned to hear the words of this courageous young man. At the same

time they were concerned with the reaction from Umar al-Khattab, who was known for his

tough stance and never refused any challenge received.

“Dear young man, do you know with whom you are speaking to?” asked Umar al-Khattab

as he stared at him.

“I am talking to Umar al-Khattab, the newly appointed Caliph,” replied the young man.

People became increasingly worried for fear that something bad might happen between

him and the Caliph. Suddenly Umar al-Khattab smiled and said, “O God, I feel grateful to

You, because there are people who willing to oppose me to defend and uphold the truth.”

Based on his first speech as written by the novelist, it is understood that the speech is a

manifestation of his government‟s direction, after being proclaimed as caliph. However, from

this excerpt, the question arises regarding the validity of the speech, whether the speech

content was uttered by Umar al-Khattab himself as recorded by historians? Or is it just from

the novelist‟s imagination. The statement below shows that there is no historical evidence for

the speech quoted by the novelist and that the content of the first speech was the product of

the novelist‟s own imagination.

To strengthen the argument, the first speech of Caliph Umar was listed by some as a

historical fact. According to al-Salabi (2010: 113), the first public speech of Umar al-Khattab,

when he was appointed as Caliph, did take place. But the narrators or historians have different

ideas about the content of Umar‟s speech. Moreover, the content mentioned by the novelist is

not supported by any historical evidence. Al-Salabi lists some of the historical evidence

regarding Umar‟s first speech as follows:

a. According to Ibn Jawzi (1992: 170-171) some (the narrators) said: “Umar climbed

into the pulpit and said: “O Allah, I am a hard man, then make me a soft one. I am weak, then

make me a strong man. I am a selfish person, then make me a generous person”.

b. Whereas Ibn Sa„d (1987), in Tabaqat al-Kubra, said: “Verily, Allah has tested you

with me and tested me with you after the passing of my dear companion, Abu Bakr. By God,

if your matter did not reach me, then I will handle the matter by myself. And, for people who

are far from me, then I will go there and choose the leader from trusted persons. By Allah, if

their leadership is good, then I will do good to them, and if their leadership is bad, I will fire



them. “One of those who had witnessed and reported Umar‟s speech said: “By Allah, he did

not add more of it until he died”.

c. According to Shahin (n.d.: 120) it was narrated that when „Umar became the caliph, he

stepped onto the pulpit. When he wanted to sit in the council (place) that was once occupied

by Abu Bakr, he said: “I should have not sat in Abu Bakar‟s council (place).” Umar then went

down one step. After praising to Allah, he said: “You should read the Quran and learn its

meaning! Practise what‟s inside the Quran, then you shall be a member of al-Quran! Weigh

yourself before you will be weighed. And, you should beautify yourself to face the day where

you will be brought before Allah and nothing is hidden from you.” He added: “There is no

obedience to a creature if it commits disobedience to God. Behold, I will put myself in the

presence of God as a guardian of orphans. If I were rich I will keep myself from things that

are not good and pure (halal), and if I‟m poor, I will eat in a good way”.

d. According to Majdalawi (1998: 106), two days after Umar al-Khattab became caliph,

people talked about their fears of Umar‟s hard and rough attitude. He realized that he had to

clarify this issue to the people. Umar stepped onto the pulpit and addressed the people. After

presenting several issues related to the Prophet and Abu Bakr, Umar then said: “I have been

appointed to manage your affairs O people. You need to know that my hard attitude has

softened. The stern attitude is addressed to people who oppress others and those who

transgress their limits. I will not let anyone mistreat others until I put their forehead, until they

succumb to the truth. After my stern attitude, I will put my forehead to the people who

distanced themselves from things that are not good and to people who are not able to meet

their needs. O mankind, you are entitled to sue me for being with some attitudes. I will speak

about these attitudes in front of the people, then you need to remind me about it. You are

entitled to me, which I am not going to remove your tax and the booty that you have collected

except for a right purpose. You have the right to make a claim if the property that I have

gathered, I do not spend them in the correct way. O mankind, you have the right to sue me to

add your prosperity and fortify your ports. You too have the right to sue so that I will not

bring you to the brink of destruction and so that I will not let you in the long watch in

fortifications. If you go into battle, I will take responsibility of your family, till you return.

Fear, O servants of Allah! Help me by doing what is right and forbid what is wrong, and also

advise me on what God has entrusted me to arrange your affairs. So I conclude this

conversation, and I ask Allah to forgive me and you”.

e. According to Badwi (1982: 160) Umar spoke as follows: “The Arab is like a tame

camel that obeys his master. Therefore, people need to observe leaders who lead them. And I,

by God of Kaaba, will lead them to the right path”.

In conclusion, after observing all the historical evidence of Umar‟s first speech as Caliph,

it is found that the content of the speech is not similar to that narrated by the novelist. Clearly,

the content of the first speech is from the novelist‟s own imagination and has no basis at all.

3.6. The Age and Service of Yazid bin Muawiyah

This novel also tells the story of the companions in the expedition to fath (open) the city of

Damascus, led by Yazid bin Muawiyah as the appointed commander. The following excerpt

describes the position that he held: “Commander Yazid bin Muawiyah with 1,000 troops

remained in the city of Damascus”.

However, historical sources indicate that Yazid bin Muawiyah, was the heir to the

caliphate of Muawiyah bin Abi Sufyan in the era of the Umayyad dynasty. He ascended the

throne at the age of 34 years old, showing that he was born in 26H. Thus, his service in the

era of Umar is not at all possible according to records by Ibn Kathir (1997, 11: 466). Based on



the researcher‟s view, the author of the novel is confused between Yazid bin Muawiyah and

Yazid bin Abi Sufyan. The researcher suggests that it was Yazid bin Abi Sufyan who was

involved in the conquest of Palestine. Al-Dhahabi (2004, 10:77) record, Tadhhib Tahdhib al-

Kamal fi Asma„ al-Rijal. This confusion should be avoided as it involves a historical fact.

4. CONCLUSIONS

Some criteria must be taken into consideration when hard and solid historical facts are to be

incorporated into an easier form such as a fiction novel. This is because the selected parts

inserted into fiction are historical facts, thus the rules of historiography must be followed.

Moreover, these historical facts relate to Islamic history. Indisputable criticism of this

historical novel by scholars and religious teachers knowledgeable about Islamic history is to

be expected. Thus, for the improvement of the next Islamic historical novel, it should be

referred to and examined by an expert in Islamic history.

ACKNOWLEDGEMENT

This study is financed by the Research Group of the Nasrid Studies (GUP-2015-011), UKM;

the Research Group of Arabic Culture and Islamic Civilization (KUKAPI, DPP-2015-067)

UKM; and the Research Group of West Asian Studies (AKRAB, DPP-2015-085).

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