Tarikh (al-Tabari) 1902
The caliphate of ʿUmar b. al-Khaṭṭāb
قَالَ ابْنُ جَرِيرٍ وَفِي هَذِهِ سبع عشرة قَدِمَ عُمَرُ بْنُ الْخَطَّابِ، ؓ، إِلَى الشَّامِ فَوَصَلَ إِلَى سَرْغَ، فِي قَوْلِ مُحَمَّدِ بْنِ إِسْحَاقَ. وَقَالَ سَيْفٌ: وَصَلَ إِلَى الْجَابِيَةِ. قُلْتُ: وَالْأَشْهَرُ أَنَّهُ وَصَلَ سَرْغَ. خطبة عمر بالجابية وَخَطَبَ عُمَرُ خُطْبَةً بَلِيغَةً بِالْجَابِيَةِ على قول من قال بنزوله بها فعن مُوسَى بْنُ عُقْبَةَ، قَالَ: هَذِهِ خُطْبَةُ عُمَرَ بْنِ الْخَطَّابِ النَّاسَ يَوْمَ الْجَابِيَةِ، فَقَالَ: أَمَّا بَعْدُ، فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ الَّذِي يَبْقَى وَيَفْنَى مَا سِوَاهُ، الَّذِي بِطَاعَتِهِ يُكْرَمُ أَوْلِيَاؤُهُ، وَبِمَعْصِيَتِهِ يُضَلُّ أَعْدَاؤُهُ، فَإِنَّهُ لَيْسَ لِهَالِكٍ هَلَكَ مَعْذِرَةٌ فِي تَعَمُّدِ ضَلَالَةٍ حَسِبَهَا هُدًى، وَلَا فِي تَرْكِ حَقٍّ حَسِبَهُ ضَلَالَةً، وَإِنَّ أَحَقَّ مَا تَعَاهَدَ الرَّاعِي مِنْ رَعِيَّتِهِ أَنْ يَتَعَاهَدَهُمْ بِالَّذِي لِلَّهِ عَلَيْهِمْ مِنْ وَظَائِفِ دِينِهِمُ الَّذِي هَدَاهُمُ اللَّهُ لَهُ، وَإِنَّمَا عَلَيْنَا أَنْ نَأْمُرَكُمْ بِمَا أَمَرَكُمُ اللَّهُ بِهِ مِنْ طَاعَتِهِ، وَنَنْهَاكُمْ عَمَّا نَهَاكُمُ اللَّهُ عَنْهُ مِنْ مَعْصِيَتِهِ، وَأَنْ نُقِيمَ فِيكُمْ أَمْرَ اللَّهِ عَزَّ وَجَلَّ فِي قَرِيبِ النَّاسِ وَبَعِيدِهِمْ، ثُمَّ وَلَا نُبَالِي عَلَى مَنْ مَالَ الْحَقُّ، وَقَدْ عَلِمْتُ أَنَّ أَقْوَامًا يَتَمَنَّوْنَ فِي دِينِهِمْ فَيَقُولُونَ: نَحْنُ نُصَلِّي مَعَ الْمُصَلِّينَ وَنُجَاهِدُ مَعَ الْمُجَاهِدِينَ، وَنَنْتَحِلُ الْهِجْرَةَ، وَكُلُّ ذَلِكَ يَفْعَلُهُ أَقْوَامٌ لَا يَحْمِلُونَهُ بِحَقِّهِ، وَإِنَّ الْإِيمَانَ لَيْسَ بِالتَّحَلِّي، وَإِنَّ لِلصَّلَاةِ وَقْتًا اشْتَرَطَهُ اللَّهُ فَلَا مُصْلِحَ إِلَّا بِهِ، فَوَقْتُ صَلَاةِ الْفَجْرِ حِينَ يُزَايِلُ الْمَرْءَ لَيْلُهُ، وَيَحْرُمُ عَلَى الصَّائِمِ طَعَامُهُ وَشَرَابُهُ... فَذَكَرَ أَوْقَاتَ الصَّلَوَاتِ، قَالَ: وَيَقُولُ الرَّجُلُ: قَدْ هَاجَرْتُ [وَلَمْ يُهَاجِرْ]، وَإِنَّ الْمُهَاجِرِينَ الَّذِينَ هَجَرُوا السَّيِّئَاتِ، وَيَقُولُ أَقْوَامٌ: جَاهَدْنَا، وَإِنَّ الْجِهَادَ فِي سَبِيلِ اللَّهِ مُجَاهَدَةُ الْعَدُوِّ وَاجْتِنَابُ الْحَرَامِ، فَإِنَّ الرَّجُلَ لَيُقَاتِلُ بِطَبِيعَتِهِ مِنَ الشَّجَاعَةِ فَيَحْمِي، فَافْهَمُوا مَا تُوعَظُونَ بِهِ، فَإِنَّ الْجَرِبَ مَنْ جَرِبَ دِينُهُ، وَإِنَّ السَّعِيدَ مَنْ وُعِظَ بِغَيْرِهِ، وَإِنَّ الشَّقِيَّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ، وَإِنَّ شَرَّ الْأُمُورِ مُبْتَدَعَاتُهَا، وَإِنَّ الِاقْتِصَادَ فِي سُنَّةٍ خَيْرٌ مِنَ الِاجْتِهَادِ فِي بِدْعَةٍ، وَإِنَّ لِلنَّاسِ نَفْرَةً مِنْ سُلْطَانِهِمْ، فَعَائِذٌ بِاللَّهِ أَنْ تُدْرِكَنِي، فَإِيَّاكُمْ وَضَغَائِنَ مَجْبُولَةً وَأَهْوَاءً مُتَّبَعَةً وَدُنْيَا مُؤْثَرَةً، عَلَيْكُمْ بِهَذَا الْقُرْآنِ فَإِنَّ فِيهِ نُورًا وَشِفَاءً، فَقَدْ قَضَيْتُ الَّذِي عَلَيَّ فِيمَا وَلَّانِي اللَّهُ عَزَّ وَجَلَّ مِنْ أُمُورِكُمْ وَوَعَظْتُكُمْ نُصْحًا لَكُمْ، وَقَدْ أَمَرْنَا لَكُمْ بِأَرْزَاقِكُمْ، فَلَا حُجَّةَ لَكُمْ عَلَى اللَّهِ عَزَّ وَجَلَّ، بَلِ الْحُجَّةُ لَهُ عَلَيْكُمْ، أَقُولُ قَوْلِي هَذَا وَأَسْتِغْفُرُ اللَّهَ لِي وَلَكُمْ. وَقَدْ تَلَقَّاهُ أُمَرَاءُ الْأَجْنَادِ: أَبُو عُبَيْدَةَ، وَيَزِيدُ بْنُ أَبِي سُفْيَانَ، وَخَالِدُ بْنُ الْوَلِيدِ، إِلَى سَرْغَ، فَأَخْبَرُوهُ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِالشَّامِ، فَاسْتَشَارَ عُمَرُ الْمُهَاجِرِينَ وَالْأَنْصَارَ فَاخْتَلَفُوا عَلَيْهِ، فَمِنْ قَائِلٍ يَقُولُ: أَنْتَ قَدْ جِئْتَ لِأَمْرٍ فَلَا تَرْجِعْ عَنْهُ. وَمِنْ قَائِلٍ يَقُولُ: لَا نَرَى أَنْ تَقْدَمَ بِوُجُوهِ أَصْحَابِ رَسُولِ اللَّهِ، ﷺ، عَلَى هَذَا الْوَبَاءِ. فَيُقَالُ: إِنَّ عُمَرَ أَمَرَ النَّاسِ بِالرُّجُوعِ مِنَ الْغَدِ. فَقَالَ أَبُو عُبَيْدَةَ: أَفِرَارًا مَنْ قَدَرِ اللَّهِ ؟ قَالَ: نَعَمْ، نَفِرُّ مَنْ قَدَرِ اللَّهِ إِلَى قَدَرِ اللَّهِ، أَرَأَيْتَ لَوْ هَبَطْتَ وَادِيًا ذَا عُدْوَتَيْنِ ; إِحْدَاهُمَا مُخْصِبَةٌ وَالْأُخْرَى مُجْدِبَةٌ، فَإِنْ رَعَيْتَ الْخِصْبَةَ رَعَيْتَهَا بِقَدَرِ اللَّهِ، وَإِنْ أَنْتَ رَعَيْتَ الْجَدْبَةَ رَعَيْتَهَا بِقَدَرِ اللَّهِ. ثُمَّ قَالَ: لَوْ غَيْرُكَ يَقُولُهَا يَا أَبَا عُبَيْدَةَ قَالَ ابْنُ إِسْحَاقَ فِي رِوَايَتِهِ - وَهُوَ فِي " صَحِيحِ الْبُخَارِيِّ ": وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ مُتَغَيِّبًا فِي بَعْضِ شَأْنِهِ، فَلَمَّا قَدِمَ قَالَ: إِنَّ عِنْدِي مِنْ ذَلِكَ عِلْمًا، سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ، فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ فِيهَا لَا تَخْرُجُوا فِرَارًا مِنْهُ فَحَمِدَ اللَّهَ عُمَرُ - يَعْنِي لِكَوْنِهِ وَافَقَ رَأْيَهُ - وَرَجَعَ بِالنَّاسِ. وعَنْ سَعْدِ بْنِ مَالِكِ بْنِ أَبِي وَقَّاصٍ، وَخُزَيْمَةَ بْنِ ثَابِتٍ، وَأُسَامَةَ بْنِ زَيْدٍ، قَالُوا: قَالَ رَسُولُ اللَّهِ، ﷺ: إِنَّ هَذَا الطَّاعُونَ رِجْزٌ وَبَقِيَّةُ عَذَابٍ عُذِّبَ بِهِ قَوْمٌ قَبْلَكُمْ، فَإِذَا وَقَعَ بِأَرْضٍ أَنْتُمْ بِهَا فَلَا تَخْرُجُوا مِنْهَا فِرَارًا مِنْهُ، وَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَدْخُلُوا عَلَيْهِ قَالَ سَيْفُ بْنُ عُمَرَ: كَانَ الْوَبَاءُ قَدْ وَقَعَ بِالشَّامِ فِي الْمُحَرَّمِ مِنْ سنة سبع عشرة وَصَفَرٍ ثُمَّ ارْتَفَعَ. وَكَأَنَّ سَيْفًا يَعْتَقِدُ أَنَّ هَذَا الْوَبَاءَ هُوَ طَاعُونُ عَمَوَاسَ الَّذِي هَلَكَ فِيهِ خَلْقٌ مِنَ الْأُمَرَاءِ وَوُجُوهِ الْمُسْلِمِينَ. وَلَيْسَ الْأَمْرُ كَمَا زَعَمَ، بَلْ طَاعُونُ عَمَوَاسَ مِنَ السَّنَةِ الْمُسْتَقْبَلَةِ بَعْدَ هَذِهِ وَذَكَرَ سَيْفُ بْنُ عُمَرَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عُمَرَ كَانَ قَدْ عَزَمَ عَلَى أَنْ يَطُوفَ الْبُلْدَانَ، وَيَزُورَ الْأُمَرَاءَ، وَيَنْظُرَ فِيمَا اعْتَمَدُوهُ وَمَا آثَرُوا مِنَ الْخَيْرِ، فَاخْتَلَفَ عَلَيْهِ الصَّحَابَةُ ; فَمِنْ قَائِلٍ يَقُولُ: ابْدَأْ بِالْعِرَاقِ. وَمِنْ قَائِلٍ يَقُولُ: بِالشَّامِ. فَعَزَمَ عُمَرُ عَلَى قُدُومِ الشَّامِ لِأَجْلِ قَسْمِ مَوَارِيثِ مَنْ مَاتَ مِنَ الْمُسْلِمِينَ فِي طَاعُونِ عَمَوَاسَ فَإِنَّهُ أَشْكَلَ قَسْمُهَا عَلَى الْمُسْلِمِينَ بِالشَّامِ، فَعَزَمَ عَلَى ذَلِكَ. وَهَذَا يَقْتَضِي أَنَّ عُمَرَ عَزَمَ عَلَى قُدُومِ الشَّامِ بَعْدَ طَاعُونِ عَمَوَاسَ وَقَدْ كَانَ الطَّاعُونُ فِي سَنَةِ ثَمَانِي عَشْرَةَ، فَهُوَ قُدُومٌ آخَرُ غَيْرُ قُدُومِ سَرْغَ، وَاللَّهُ أَعْلَمُ. قَالَ سَيْفٌ عَنْ أَبِي عُثْمَانَ وَأَبِي حَارِثَةَ، وَالرَّبِيعِ بْنِ النُّعْمَانِ، قَالُوا: قَالَ عُمَرُ: ضَاعَتْ مَوَارِيثُ النَّاسِ بِالشَّامِ، أَبْدَأُ بِهَا فَأُقَسِّمُ الْمَوَارِيثَ، وَأُقِيمُ لَهُمْ مَا فِي نَفْسِي، ثُمَّ أَرْجِعُ فَأَتَقَلَّبُ فِي الْبِلَادِ وَأَنْبِذُ إِلَيْهِمْ أَمْرِي. قَالُوا: فَأَتَى عُمَرُ الشَّامَ أَرْبَعَ مَرَّاتٍ ; مَرَّتَيْنِ فِي سَنَةِ سِتَّ عَشْرَةَ، وَمَرَّتَيْنِ فِي سَنَةِ سَبْعَ عَشْرَةَ، وَلَمْ يَدْخُلْهَا فِي الْأُولَى مِنَ الْأُخْرَيَيْنِ. وأَمَّا هَذِهِ الْمَرَّةُ فَإِنَّهُ لَمْ يَدْخُلْهَا لِأَجْلِ الطَّاعُونِ، وَالْخَرْجَةُ الرَّابِعَةُ أَذِنَ لَهُ بِلَالٌ حِينَ حَضَرَتِ الصَّلَاةُ، فَبَكَى النَّاسُ عِنْدَ ذِكْرِ رَسُولِ اللَّهِ ﷺ، فَكَانَ أَشَدُّهُمْ بُكَاءً عُمَرُ ؓ. وَهَذَا يَقْتَضِي مَا ذَكَرْنَاهُ عَنْ سَيْفٍ، أَنَّهُ يَقُولُ بِكَوْنِ طَاعُونِ عَمَوَاسَ فِي سَنَةِ سَبْعَ عَشْرَةَ. وَقَدْ خَالَفَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، وَأَبُو مَعْشَرٍ، وَغَيْرُ وَاحِدٍ، فَذَهَبُوا إِلَى أَنَّهُ كَانَ فِي سَنَةِ ثَمَانِي عَشْرَةَ.
Translation
✧ Ibn Jarīr said: In this year, seventeen, ʿUmar b. al-Khaṭṭāb (ؓ) came to Syria and reached Sargh, according to the statement of Muḥammad b. Isḥāq. Sayf said: He reached al-Jābiyah. I say: The more well-known view is that he reached Sargh. The sermon of ʿUmar at al-Jābiyah And ʿUmar delivered an eloquent sermon at al-Jābiyah, according to the saying of those who said he alighted there. From Mūsā b. ʿUqbah, who said: This is the sermon of ʿUmar b. al-Khaṭṭāb to the people on the day of al-Jābiyah. He said: To proceed: I enjoin upon you the fear of God, who remains while all besides Him perishes, by obedience to whom His friends are honored, and by disobedience to whom His enemies are led astray. For there is no excuse for one who perishes by deliberately going astray, thinking it guidance, nor in abandoning a truth, thinking it error. The most incumbent thing for a shepherd to tend among his flock is to tend to them in what God has imposed upon them of the duties of their religion, to which God has guided them. And it is only upon us to command you with what God has commanded you of obedience to Him, and to forbid you from what God has forbidden you of disobedience to Him, and to establish among you the command of God, mighty and majestic, for the near among people and the far. Then we do not care upon whom the truth falls. And I have known that there are people who wish in their religion and say: We pray with those who pray, we strive with those who strive, and we lay claim to the emigration. All of that is done by people who do not uphold it with its due. Faith is not by mere adornment. Prayer has a time that God has stipulated, and there is no setting it right except by it. So the time of the dawn prayer is when one's night departs from him, and food and drink become forbidden to the fasting person... He then mentioned the times of the prayers. He said: A man says: I have emigrated [but he has not emigrated]. The true emigrants are those who have emigrated from evil deeds. And people say: We have striven. Striving in the way of God is fighting the enemy and avoiding what is forbidden. A man may fight by his natural courage and so defend. So understand what you are admonished with, for the scabbed one is he whose religion is scabbed. The fortunate one is he who is admonished by others. The wretched one is he who was wretched in his mother's womb. The worst of matters are their innovations. Moderation in a sunnah is better than diligence in an innovation. People have an aversion to their ruler, and I seek refuge with God that it may overtake me. Beware of ingrained rancors, followed desires, and preferred worldly life. Hold fast to this Qurʾān, for in it is light and healing. I have fulfilled what was upon me in what God, mighty and majestic, has entrusted to me of your affairs, and I have admonished you with sincere counsel. We have ordered your provisions for you, so you have no argument against God, mighty and majestic; rather, the argument is His against you. I say this my saying, and I seek God's forgiveness for myself and for you. And the commanders of the armies had met him: Abū ʿUbaydah, Yazīd b. Abī Sufyān, and Khālid b. al-Walīd, at Sargh. They informed him that the plague had fallen upon Syria. So ʿUmar consulted the Muhājirūn and the Anṣār, and they differed before him. Some said: You have come for a matter, so do not turn back from it. Others said: We do not think you should advance with the faces of the companions of the Messenger of God ﷺ upon this plague. It is said that ʿUmar commanded the people to return the next day. Abū ʿUbaydah said: Fleeing from the decree of God? He said: Yes, we flee from the decree of God to the decree of God. Do you not see that if you descended into a valley with two sides, one fertile and the other barren, if you pastured in the fertile one, you pastured in it by the decree of God, and if you pastured in the barren one, you pastured in it by the decree of God. Then he said: If someone other than you said it, O Abū ʿUbaydah. Ibn Isḥāq said in his narration—and it is in the Ṣaḥīḥ of al-Bukhārī: ʿAbd al-Raḥmān b. ʿAwf was absent on some business of his. When he arrived, he said: I have knowledge of that. I heard the Messenger of God ﷺ say: If you hear of it in a land, do not advance upon it; and if it falls in a land while you are in it, do not leave fleeing from it. So ʿUmar praised God—meaning because it agreed with his view—and returned with the people. From Saʿd b. Mālik b. Abī Waqqāṣ, Khuzaymah b. Thābit, and Usāmah b. Zayd, they said: The Messenger of God ﷺ said: This plague is a defilement and a remnant of punishment with which a people before you were punished. If it falls in a land where you are, do not leave it fleeing from it; and if you hear of it in a land, do not enter upon it. Sayf b. ʿUmar said: The plague had fallen upon Syria in Muḥarram of the year seventeen and Ṣafar, then it lifted. It is as though Sayf believed that this plague was the plague of ʿAmawās in which a multitude of commanders and leading Muslims perished. But the matter is not as he claimed; rather, the plague of ʿAmawās was in the following year after this one. Sayf b. ʿUmar mentioned that the Commander of the Faithful ʿUmar had resolved to tour the lands, visit the commanders, and look into what they had undertaken and what they had preferred of good. The companions differed before him: some said: Begin with Iraq. Others said: With Syria. ʿUmar resolved to come to Syria in order to distribute the inheritances of those Muslims who had died in the plague of ʿAmawās, for its distribution had become problematic for the Muslims in Syria. So he resolved upon that. This implies that ʿUmar resolved to come to Syria after the plague of ʿAmawās, and the plague had been in the year eighteen. So it is another coming besides the coming to Sargh, and God knows best. Sayf said, from Abū ʿUthmān, Abū Ḥārithah, and al-Rabīʿ b. al-Nuʿmān, they said: ʿUmar said: The inheritances of the people in Syria have been lost. I shall begin with it, distribute the inheritances, and establish for them what is in my mind, then return and travel about in the lands and cast my command to them. They said: So ʿUmar came to Syria four times: twice in the year sixteen and twice in the year seventeen, and he did not enter it in the first of the last two. As for this time, he did not enter it because of the plague. And in the fourth expedition, Bilāl gave him permission when the prayer was due, and the people wept at the mention of the Messenger of God ﷺ. The most intense in weeping among them was ʿUmar (ؓ). This implies what we have mentioned from Sayf, that he says the plague of ʿAmawās was in the year seventeen. Muḥammad b. Isḥāq, Abū Maʿshar, and more than one differed with him, going to the view that it was in the year eighteen.
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