Dalil
العربية

Tarikh (al-Tabari) 1969

The caliphate of ʿUmar b. al-Khaṭṭāb

بَعْضِ سِيرَتِهِ ووَرَعِهِ وَزُهْدِهِ وَخَوْفِهِ - قَالَ عُمَرُ: إِنَّمَا مَثَلُ الْعَرَبِ مَثَلُ جَمَلٍ أَنِفٍ اتَّبَعَ قَائِدَهُ، فَلْيَنْظُرْ قَائِدُهُ حَيْثُ يَقُودُهُ، فَأَمَّا أَنَا فَوَرَبِّ الْكَعْبَةِ لَأَحْمِلَنَّهُمْ عَلَى الطَّرِيقِ ! قَالَ نَافِعٌ الْعَيْشِيُّ: دَخَلْتُ حَيْرَ الصَّدَقَةِ مَعَ عُمَرَ بْنِ الْخَطَّابِ وَعَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: فَجَلَسَ عُثْمَانُ فِي الظِّلِّ يَكْتُبُ، وَقَامَ عَلِيٌّ عَلَى رَأْسِهِ يُمْلِي عَلَيْهِ مَا يَقُولُ عُمَرُ، وَعُمَرُ قَائِمٌ فِي الشَّمْسِ فِي يَوْمٍ شَدِيدِ الْحَرِّ عَلَيْهِ بُرْدَانِ أَسْوَدَانِ اتَّزَرَ بِأَحَدِهِمَا وَلَفَّ الْآخَرَ عَلَى رَأْسِهِ، يَعُدُّ إِبِلَ الصَّدَقَةِ، يَكْتُبُ أَلْوَانَهَا وَأَسْنَانَهَا. فَقَالَ عَلِيٌّ لِعُثْمَانَ: فِي كِتَابِ اللَّهِ ( يَاأَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ ). ثُمَّ أَشَارَ عَلِيٌّ بِيَدِهِ إِلَى عُمَرَ وَقَالَ: هَذَا الْقَوِيُّ الْأَمِينُ. وَقَالَ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ: رَأَيْتُ عُمَرَ أَخَذَ بِتِبْنَةٍ مِنَ الْأَرْضِ فَقَالَ: يَا لَيْتَنِي هَذِهِ التِّبْنَةُ، يَا لَيْتَنِي لَمْ أَكُ شَيْئًا، يَا لَيْتَ أُمِّي لَمْ تَلِدْنِي، يَا لَيْتَنِي كُنْتُ نَسْيًا مَنْسِيًّا. وَقَالَ الْحَسَنُ: قَالَ عُمَرُ: لَئِنْ عِشْتُ إِنْ شَاءَ اللَّهُ لَأَسِيرَنَّ فِي الرَّعِيَّةِ حَوْلًا، فَإِنِّي أَعْلَمُ أَنَّ لِلنَّاسِ حَوَائِجَ تُقْطَعُ دُونِي، أَمَّا عُمَّالُهُمْ فَلَا يَرْفَعُونَهَا إِلَيَّ، وَأَمَّا هُمْ فَلَا يَصِلُونَ إِلَيَّ، فَأَسِيرُ إِلَى الشَّامِ فَأُقِيمُ شَهْرَيْنِ، وَبِالْجَزِيرَةِ شَهْرَيْنِ، وَبِمِصْرَ شَهْرَيْنِ، وَبِالْبَحْرَيْنِ شَهْرَيْنِ، وَبِالْكُوفَةِ شَهْرَيْنِ، وَبِالْبَصْرَةِ شَهْرَيْنِ، وَاللَّهِ لَنِعْمَ الْحَوْلُ هَذَا ! وَقِيلَ لِعُمَرَ: إِنَّ هَاهُنَا رَجُلًا مِنَ الْأَنْبَارِ لَهُ بَصَرٌ بِالدِّيوَانِ لَوِ اتَّخَذْتَهُ كَاتِبًا. فَقَالَ: لَقَدِ اتَّخَذْتُ إِذَنْ بِطَانَةً مِنْ دُونِ الْمُؤْمِنِينَ. قِيلَ: خَطَبَ عُمَرُ النَّاسَ فَقَالَ: وَالَّذِي بَعَثَ مُحَمَّدًا ﷺ بِالْحَقِّ لَوْ أَنَّ جَمَلًا هَلَكَ ضَيَاعًا بِشَطِّ الْفُرَاتِ لَخَشِيتُ أَنْ يَسْأَلَنِي اللَّهُ عَنْهُ. وَقَالَ أَبُو فِرَاسٍ: خَطَبَ عُمَرُ النَّاسَ فَقَالَ: أَيُّهَا النَّاسُ، إِنِّي مَا أُرْسِلُ إِلَيْكُمْ عُمَّالًا لِيَضْرِبُوا أَبْشَارَكُمْ وَلَا لِيَأْخُذُوا أَمْوَالَكُمْ، وَإِنَّمَا أُرْسِلُهُمْ إِلَيْكُمْ لِيُعَلِّمُوكُمْ دِينَكُمْ وَسُنَّتَكُمْ، فَمَنْ فُعِلَ بِهِ شَيْءٌ سِوَى ذَلِكَ فَلْيَرْفَعْهُ إِلَيَّ، فَوَالَّذِي نَفْسُ عُمَرَ بِيَدِهِ لَأُقِصَّنَّهُ مِنْهُ. فَوَثَبَ عَمْرُو بْنُ الْعَاصِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَرَأَيْتَكَ إِنْ كَانَ رَجُلٌ مِنْ [ أُمَرَاءِ ] الْمُسْلِمِينَ عَلَى رَعِيَّةٍ، فَأَدَّبَ بَعْضَ رَعِيَّتِهِ إِنَّكَ لَتُقِصُّهُ مِنْهُ ؟ قَالَ: إِي وَالَّذِي نَفْسُ عُمَرَ بِيَدِهِ إِذَنْ لَأُقِصَّنَّهُ مِنْهُ، وَكَيْفَ لَا أُقِصُّهُ مِنْهُ وَقَدْ رَأَيْتُ النَّبِيَّ ﷺ يُقِصُّ مِنْ نَفْسِهِ ! أَلَا لَا تَضْرِبُوا الْمُسْلِمِينَ فَتُذِلُّوهُمْ، وَلَا تَحْمَدُوهُمْ فَتَفْتِنُوهُمْ، وَلَا تَمْنَعُوهُمْ حُقُوقَهُمْ فَتُكَفِّرُوهُمْ، وَلَا تُنْزِلُوهُمُ الْغِيَاضَ فَتُضَيِّعُوهُمْ. قَالَ بَكْرُ بْنُ عَبْدِ اللَّهِ: جَاءَ عُمَرُ بْنُ الْخَطَّابِ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَهُوَ يُصَلِّي فِي بَيْتِهِ لَيْلًا، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: مَا جَاءَ بِكَ فِي هَذِهِ السَّاعَةِ ؟ قَالَ: رُفْقَةٌ نَزَلَتْ فِي نَاحِيَةِ السُّوقِ خَشِيتُ عَلَيْهِمْ سُرَّاقَ الْمَدِينَةِ، فَانْطَلِقْ فَلْنَحْرُسْهُمْ. فَأَتَيَا السُّوقَ فَقَعَدَا عَلَى نَشَزٍ مِنَ الْأَرْضِ يَتَحَدَّثَانِ، فَرُفِعَ لَهُمَا مِصْبَاحٌ فَقَالَ عُمَرُ: أَلَمْ أَنْهَ عَنِ الْمَصَابِيحِ بَعْدَ النَّوْمِ ؟ فَانْطَلَقَا فَإِذَا قَوْمٌ عَلَى شَرَابٍ لَهُمْ. قَالَ: انْطَلِقْ فَقَدْ عَرَفْتُهُ. فَلَمَّا أَصْبَحَ أَرْسَلَ إِلَيْهِ قَالَ: يَا فُلَانُ كُنْتَ وَأَصْحَابُكَ الْبَارِحَةَ عَلَى شَرَابٍ ! قَالَ: وَمَا أَعْلَمَكَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: شَيْءٌ شَهِدْتُهُ. قَالَ: أَوَلَمْ يَنْهَكَ اللَّهُ عَنِ التَّجَسُّسِ ؟ فَتَجَاوَزَ عَنْهُ. وَإِنَّمَا نَهَى عُمَرُ عَنِ الْمَصَابِيحِ لِأَنَّ الْفَأْرَةَ تَأْخُذُ الْفَتِيلَةَ فَتَرْمِي بِهَا فِي سَقْفِ الْبَيْتِ فَتُحْرِقُهُ، وَكَانَتِ السُّقُوفُ مِنْ جَرِيدٍ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ نَهَى عَنْ ذَلِكَ قَبْلَهُ. قصة عمر والأطفال الجياع وَقَالَ أَسْلَمُ: وَخَرَجَ عُمَرُ إِلَى حَرَّةِ وَاقِمٍ وَأَنَا مَعَهُ، حَتَّى إِذَا كُنَّا بِصِرَارٍ إِذَا نَارٌ تَسَعَّرُ. فَقَالَ: انْطَلِقْ بِنَا إِلَيْهِمْ. فَهَرْوَلْنَا حَتَّى دَنَوْنَا مِنْهُمْ، فَإِذَا بِامْرَأَةٍ مَعَهَا صِبْيَانٌ لَهَا وَقِدْرٌ مَنْصُوبَةٌ عَلَى نَارٍ وَصِبْيَانُهَا يَتَضَاغَوْنَ. فَقَالَ عُمَرُ: السَّلَامُ عَلَيْكُمْ يَا أَصْحَابَ الضَّوْءِ. وَكَرِهَ أَنْ يَقُولَ: يَا أَصْحَابَ النَّارِ. قَالَتْ: وَعَلَيْكَ السَّلَامُ. قَالَ: أَدْنُوا ؟ قَالَتْ: ادْنُ بِخَيْرٍ أَوْ دَعْ. فَدَنَا فَقَالَ: مَا بَالُكُمْ ؟ قَالَتْ: قَصَّرَ بِنَا اللَّيْلُ وَالْبَرْدُ. قَالَ: فَمَا بَالُ هَؤُلَاءِ الصِّبْيَةِ يَتَضَاغَوْنَ ؟ قَالَتْ: [ مِنْ ] الْجُوعِ. قَالَ: وَأَيُّ شَيْءٍ فِي هَذِهِ الْقِدْرِ ؟ قَالَتْ: مَا لِي مَا أُسْكِتُهُمْ حَتَّى يَنَامُوا، فَأَنَا أُعَلِّلُهُمْ وَأُوهِمُهُمْ أَنِّي أُصْلِحُ لَهُمْ شَيْئًا حَتَّى يَنَامُوا، اللَّهُ بَيْنَنَا وَبَيْنَ عُمَرَ ! قَالَ: أَيْ رَحِمَكِ اللَّهُ، مَا يُدْرِي بِكُمْ عُمَرَ ؟ قَالَتْ: يَتَوَلَّى أَمْرَنَا وَيَغْفُلُ عَنَّا. فَأَقْبَلَ عَلَيَّ وَقَالَ: انْطَلِقْ بِنَا. فَخَرَجْنَا نُهَرْوِلُ حَتَّى أَتَيْنَا دَارَ الدَّقِيقِ، فَأَخْرَجَ عِدْلًا فِيهِ كُبَّةُ شَحْمٍ فَقَالَ: احْمِلْهُ عَلَى ظَهْرِي. قَالَ أَسْلَمُ: فَقُلْتُ: أَنَا أَحْمِلُهُ عَنْكَ، مَرَّتَيْنِ أَوْ ثَلَاثًا. فَقَالَ آخِرَ ذَلِكَ: أَنْتَ تَحْمِلُ عَنِّي وِزْرِي يَوْمَ الْقِيَامَةِ لَا أُمَّ لَكَ ! فَحَمَلْتُهُ عَلَيْهِ، فَانْطَلَقَ وَانْطَلَقْتُ مَعَهُ نُهَرْوِلُ حَتَّى انْتَهَيْنَا إِلَيْهَا، فَأَلْقَى ذَلِكَ عِنْدَهَا وَأَخْرَجَ مِنَ الدَّقِيقِ شَيْئًا فَجَعَلَ يَقُولُ لَهَا: ذُرِّي عَلَيَّ وَأَنَا أُحَرِّكُ لَكِ، وَجَعَلَ يَنْفُخُ تَحْتَ الْقِدْرِ، وَكَانَ ذَا لِحْيَةٍ عَظِيمَةٍ، فَجَعَلْتُ أَنْظُرُ إِلَى الدُّخَانِ مِنْ خَلَلِ لِحْيَتِهِ حَتَّى أَنْضَجَ ثُمَّ أَنْزَلَ الْقِدْرَ، فَأَتَتْهُ بِصَحْفَةٍ فَأَفْرَغَهَا فِيهَا ثُمَّ قَالَ: أَطْعِمِيهِمْ وَأَنَا أُسَطِّحُ لَكِ، فَلَمْ يَزَلْ حَتَّى شَبِعُوا، ثُمَّ خَلَّى عِنْدَهَا فَضْلَ ذَلِكَ، وَقَامَ وَقُمْتُ مَعَهُ، فَجَعَلَتْ تَقُولُ: جَزَاكَ اللَّهُ خَيْرًا، أَنْتَ أَوْلَى بِهَذَا الْأَمْرِ مِنْ أَمِيرِ الْمُؤْمِنِينَ ! فَيَقُولُ: قُولِي خَيْرًا، فَإِنَّكِ إِذَا جِئْتِ أَمِيرَ الْمُؤْمِنِينَ وَجَدْتِنِي هُنَاكَ - إِنْ شَاءَ اللَّهُ - ! ثُمَّ تَنَحَّى نَاحِيَةً، ثُمَّ اسْتَقْبَلَهَا وَرَبَضَ لَا يُكَلِّمُنِي حَتَّى رَأَى الصِّبْيَةَ يَضْحَكُونَ وَيَصْطَرِعُونَ، ثُمَّ نَامُوا وَهَدَأُوا، فَقَامَ وَهُوَ يَحْمَدُ اللَّهَ، فَقَالَ: يَا أَسْلَمُ، الْجُوعُ أَسْهَرَهُمْ وَأَبْكَاهُمْ، فَأَحْبَبْتُ أَنْ لَا أَنْصَرِفَ حَتَّى أَرَى مَا رَأَيْتُ مِنْهُمْ. قَالَ سَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ: كَانَ عُمَرُ إِذَا نَهَى النَّاسَ عَنْ شَيْءٍ جَمَعَ أَهْلَهُ فَقَالَ: إِنِّي نَهَيْتُ النَّاسَ عَنْ كَذَا وَكَذَا، وَإِنَّ النَّاسَ يَنْظُرُونَ إِلَيْكُمْ نَظَرَ الطَّيْرِ إِلَى اللَّحْمِ، وَأُقْسِمُ بِاللَّهِ لَا أَجِدُ أَحَدًا [ مِنْكُمْ ] فَعَلَهُ إِلَّا أَضْعَفْتُ عَلَيْهِ الْعُقُوبَةَ. قَالَ سَلَّامُ بْنُ مِسْكِينٍ: وَكَانَ عُمَرُ إِذَا احْتَاجَ أَتَى صَاحِبَ بَيْتِ الْمَالِ فَاسْتَقْرَضَهُ، فَرُبَّمَا أَعْسَرَ فَيَأْتِيهِ صَاحِبُ بَيْتِ الْمَالِ يَتَقَاضَاهُ، فَيَلْزَمُهُ فَيَحْتَالُ لَهُ عُمَرُ، وَرُبَّمَا خَرَجَ عَطَاؤُهُ فَقَضَاهُ. الفرق بين الخليفة والملك [الْفَرْقُ بَيْنَ الْخَلِيفَةِ وَالْمَلِكِ] وَأُخْرِجَ عَنْ سُفْيَانَ بْنِ أَبِي الْعَوْجَاءِ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ: (وَاللَّهِ؛ مَا أَدْرِي أَخَلِيفَةٌ أَنَا أَمْ مَلِكٌ؛ فَإِنْ كُنْتُ مَلِكًا.. فَهَذَا أَمْرٌ عَظِيمٌ). فَقَالَ قَائِلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ بَيْنَهُمَا فَرْقًا، قَالَ: (مَا هُوَ؟)، قَالَ: الْخَلِيفَةُ لَا يَأْخُذُ إِلَّا حَقًّا، وَلَا يَضَعُهُ إِلَّا فِي حَقٍّ، وَأَنْتَ بِحَمْدِ اللَّهِ كَذَلِكَ، وَالْمَلِكُ يَعْسِفُ النَّاسَ؛ فَيَأْخُذُ مِنْ هَذَا وَيُعْطِي هَذَا. فَسَكَتَ عُمَرُ. وَأُخْرِجَ عَنِ ابْنِ مَسْعُودٍ ؓ قَالَ: (رَكِبَ عُمَرُ فَرَسًا، فَانْكَشَفَ ثَوْبُهُ عَنْ فَخْذِهِ، فَرَأَى أَهْلُ نَجْرَانَ بِفَخْذِهِ شَامَةً سَوْدَاءَ، فَقَالُوا: هَذَا الَّذِي نَجِدُ فِي كِتَابِنَا أَنَّهُ يُخْرِجُنَا مِنْ أَرْضِنَا). وَأُخْرِجَ عَنْ سَعْدٍ الْجَارِي: أَنَّ كَعْبَ الْأَحْبَارِ قَالَ لِعُمَرَ: (إِنَّا لَنَجِدُكَ فِي كِتَابِ اللَّهِ عَلَى بَابٍ مِنْ أَبْوَابِ جَهَنَّمَ تَمْنَعُ النَّاسَ أَنْ يَقَعُوا فِيهَا، فَإِذَا مُتَّ.. لَمْ يَزَالُوا يُقْتَحَمُونَ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ). وَأُخْرِجَ عَنْ أَبِي مَعْشَرٍ قَالَ: حَدَّثَنَا أَشْيَاخُنَا: أَنَّ عُمَرَ قَالَ: (إِنَّ هَذَا الْأَمْرَ لَا يَصْلُحُ إِلَّا بِالشِّدَّةِ الَّتِي لَا جَبْرِيَّةَ فِيهَا، وَبِاللِّينِ الَّذِي لَا وَهَنَ فِيهِ). وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفِ» عَنْ حَكِيمِ بْنِ عُمَيْرٍ قَالَ: كَتَبَ عُمَرُ بْنُ الْخَطَّابِ: (أَلَا لَا يَجْلِدَنَّ أَمِيرُ جَيْشٍ وَلَا سَرِيَّةٍ أَحَدًا الْحَدَّ حَتَّى يَطَّلِعَ الدَّرْبَ؛ لِئَلَّا تَحْمِلَهُ حَمِيَّةُ الشَّيْطَانِ أَنْ يَلْحَقَ بِالْكُفَّارِ). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنِ الشَّعْبِيِّ قَالَ: (كَتَبَ قَيْصَرُ إِلَى عُمَرَ بْنِ الْخَطَّابِ: إِنَّ رُسُلِي أَتَتْنِي مِنْ قِبَلِكَ، فَزَعَمَتْ أَنَّ قِبَلَكُمْ شَجَرَةً لَيْسَتْ بِخَلِيقَةٍ بِشَيْءٍ مِنَ الْخَيْرِ، تُخْرِجُ مِثْلَ آذَانِ الْحَمِيرِ، ثُمَّ تَشَقَّقُ مِثْلِ اللُّؤْلُؤِ، ثُمَّ تَخْضَرُّ فَتَكُونُ مِثْلَ الزُّمُرُّدِ الْأَخْضَرِ، ثُمَّ تَحْمَرُّ فَتَكُونُ كَالْيَاقُوتِ الْأَحْمَرِ، ثُمَّ تَيْنَعُ فَتَنْضَجُ فَتَكُونُ كَأَطْيَبِ فَالَوْذَجٍ أُكِلَ، ثُمَّ تَيْبَسُ فَتَكُونُ عِصْمَةً لِلْمُقِيمِ، وَزَادًا لِلْمُسَافِرِ، فَإِنْ تَكُنْ رُسُلِي صَدَقَتْنِي.. فَلَا أَدْرِي هَذِهِ الشَّجَرَةُ إِلَّا مِنْ شَجَرِ الْجَنَّةِ. فَكَتَبَ إِلَيْهِ عُمَرُ: مِنْ عَبْدِ اللَّهِ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ إِلَى قَيْصَرَ مِلْكِ الرُّومِ: إِنَّ رُسُلَكَ قَدْ صَدَقُوكَ، هَذِهِ الشَّجَرَةُ عِنْدَنَا هِيَ الشَّجَرَةُ الَّتِي أَنْبَتَهَا اللَّهُ عَلَى مَرْيَمَ حِينَ نَفَسَتْ بِعِيسَى ابْنِهَا، فَاتَّقِ اللَّهَ وَلَا تَتَّخِذْ عِيسَى إِلَهًا مِنْ دُونِ اللَّهِ، فَـ { إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ } الْآيَةَ.. وَقَالَ أَبُو هُرَيْرَةُ: يَرْحَمُ اللَّهُ ابْنَ حَنْتَمَةَ ! لَقَدْ رَأَيْتُهُ عَامَ الرَّمَادَةِ وَإِنَّهُ لَيَحْمِلُ عَلَى ظَهْرِهِ جِرَابَيْنِ وَعُكَّةَ زَيْتٍ فِي يَدِهِ، وَإِنَّهُ لَيَعْتَقِبُ هُوَ وَأَسْلَمُ، فَلَمَّا رَآنِي قَالَ: مِنْ أَيْنَ يَا أَبَا هُرَيْرَةَ ؟ قُلْتُ: قَرِيبًا، فَأَخَذْتُ أَعْقُبُهُ فَحَمَلْنَاهُ حَتَّى انْتَهَيْنَا إِلَى صِرَارٍ، فَإِذَا نَحْوٌ مِنْ عِشْرِينَ بَيْتًا مِنْ مُحَارِبٍ، فَقَالَ لَهُمْ: مَا أَقْدَمَكُمْ ؟ قَالُوا: الْجَهْدُ، وَأَخْرَجُوا لَنَا جِلْدَ الْمَيْتَةِ مَشْوِيًّا كَانُوا يَأْكُلُونَهُ، وَرِمَّةَ الْعِظَامِ مَسْحُوقَةً كَانُوا يَسْتَفُّونَهَا، فَرَأَيْتُ عُمَرَ طَرَحَ رِدَاءَهُ ثُمَّ اتَّزَرَ، فَمَا زَالَ يَطْبُخُ حَتَّى أَشْبَعَهُمْ، ثُمَّ أَرْسَلَ أَسْلَمَ إِلَى الْمَدِينَةِ فَجَاءَنَا بِأَبْعِرَةٍ، فَحَمَلَهُمْ عَلَيْهَا حَتَّى أَنْزَلَهُمُ الْجَبَّانَةَ، ثُمَّ كَسَاهُمْ، وَكَانَ يَخْتَلِفُ إِلَيْهِمْ وَإِلَى غَيْرِهِمْ حَتَّى رَفَعَ اللَّهُ ذَلِكَ. قَالَ أَبُو خَيْثَمَةَ: رَأَتِ الشِّفَاءُ بِنْتُ عَبْدِ اللَّهِ فِتْيَانًا يَقْصِدُونَ فِي الْمَشْيِ وَيَتَكَلَّمُونَ رُوَيْدًا فَقَالَتْ: مَا هَذَا ؟ قَالُوا: نُسَّاكٌ، فَقَالَتْ: كَانَ وَاللَّهِ عُمَرُ إِذَا تَكَلَّمَ أَسْمَعَ، وَإِذَا مَشَى أَسْرَعَ، وَإِذَا ضَرَبَ أَوْجَعَ، وَهُوَ وَاللَّهِ نَاسِكٌ حَقًا. قَالَ الْحَسَنُ: خَطَبَ عُمَرُ النَّاسَ وَعَلَيْهِ إِزَارٌ فِيهِ اثْنَتَا عَشْرَةَ رُقْعَةً مِنْهَا أَدَمٌ وَقَالَ عَلِيٌّ: رَأَيْتُ عُمَرَ يَطُوفُ بِالْكَعْبَةِ وَعَلَيْهِ إِزَارٌ فِيهِ إِحْدَى وَعِشْرُونَ رُقْعَةً فِيهَا مِنْ أَدَمٍ. خشية عمر ؓ وَقَالَ الْحَسَنُ: كَانَ عُمَرُ يَمُرُّ بِالْآيَةِ مِنْ وِرْدِهِ فَيَسْقُطُ حَتَّى يُعَادَ كَمَا يُعَادُ الْمَرِيضُ. وَقِيلَ: إِنَّهُ سَمِعَ قَارِئًا يَقْرَأُ ( وَالطَّوْرِ )، فَلَمَّا انْتَهَى إِلَى قَوْلِهِ تَعَالَى: ( إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ مَا لَهُ مِنْ دَافِعٍ )، سَقَطَ ثُمَّ تَحَامَلَ إِلَى مَنْزِلِهِ فَمَرِضَ شَهْرًا مِنْ ذَلِكَ. قَالَ الشَّعْبِيُّ: كَانَ عُمَرُ يَطُوفُ فِي الْأَسْوَاقِ وَيَقْرَأُ الْقُرْآنَ وَيَقْضِي بَيْنَ النَّاسِ حَيْثُ أَدْرَكَهُ الْخُصُومُ. قَالَ مُوسَى بْنُ عُقْبَةَ: أَتَى رَهْطٌ إِلَى عُمَرَ فَقَالُوا لَهُ: كَثُرَ الْعِيَالُ وَاشْتَدَّتِ الْمَؤُونَةُ فَزِدْنَا فِي عَطَائِنَا. قَالَ: فَعَلْتُمُوهَا، جَمَعْتُمْ بَيْنَ الضَّرَائِرِ وَاتَّخَذْتُمُ الْخَدَمَ مِنْ مَالِ اللَّهِ، لَوَدِدْتُ أَنِّي وَإِيَّاكُمْ فِي سَفِينَةٍ فِي لُجَّةِ الْبَحْرِ تَذْهَبُ بِنَا شَرْقًا وَغَرْبًا، فَلَنْيَعْجِزَ النَّاسُ أَنْ يُوَلُّوا رَجُلًا مِنْهُمْ، فَإِنِ اسْتَقَامَ اتَّبَعُوهُ، وَإِنْ جَنَفَ قَتَلُوهُ. فَقَالَ طَلْحَةُ: وَمَا عَلَيْكَ لَوْ قُلْتَ: وَإِنْ تَعَوَّجَ عَزَلُوهُ ؟ قَالَ: لَا، الْقَتْلُ أَنْكَلُ لِمَنْ بَعْدَهُ، احْذَرُوا فَتَى ابْنِ قُرَيْشٍ وَابْنِ كَرِيمِهَا الَّذِي لَا يَنَامُ إِلَّا عَلَى الرِّضَا، وَيَضْحَكُ عِنْدَ الْغَضَبِ، وَهُوَ يَتَنَاوَلُ مَنْ فَوْقَهُ وَمَنْ تَحْتَهُ. قَالَ ابْنُ الْمُسَيَّبِ: وَحَجَّ عُمَرُ فَلَمَّا كَانَ بِضَجْنَانَ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْعَلِيُّ الْمُعْطِي مَا شَاءَ مَنْ شَاءَ، كُنْتُ أَرْعَى إِبِلَ الْخَطَّابِ فِي هَذَا الْوَادِي فِي مِدْرَعَةِ صُوفٍ، وَكَانَ فَظًّا يُتْعِبُنِي إِذَا عَمِلْتُ، وَيَضْرِبُنِي إِذَا قَصَّرْتُ، وَقَدْ أَمْسَيْتُ وَلَيْسَ بَيْنِي وَبَيْنَ اللَّهِ أَحَدٌ، ثُمَّ تَمَثَّلَ: لَا شَيْءَ فِيمَا تَرَى تَبْقَى بَشَاشَتُهُ يَبْقَى الْإِلَهُ وَيُودِي الْمَالُ وَالْوَلَدُ     لَمْ تُغْنِ عَنْ هُرْمُزٍ يَوْمًا خَزَائِنُهُ وَالْخُلْدَ قَدْ حَاوَلَتْ عَادٌ فَمَا خَلَدُوا     وَلَا سُلَيْمَانَ إِذْ تَجْرِي الرِّيَاحُ بِهِ وَالْإِنْسُ وَالْجِنُّ فِيمَا بَيْنَهَا يَرِدُ     أَيْنَ الْمُلُوكُ الَّتِي كَانَتْ نَوَافِلُهَا مِنْ كُلِّ أَوْبٍ إِلَيْهَا رَاكِبٌ يَفِدُ     حَوْضًا هُنَالِكَ مَوْرُودًا بِلَا كَذِبٍ لَا بُدَّ مِنْ وِرْدِهِ يَوْمًا كَمَا وَرَدُوا قَالَ أَسْلَمُ: إِنَّ هِنْدَ بِنْتَ عُتْبَةَ اسْتَقْرَضَتْ عُمَرَ مِنْ بَيْتِ الْمَالِ أَرْبَعَةَ آلَافٍ تَتَّجِرُ فِيهَا وَتَضْمَنُهَا، فَأَقْرَضَهَا، فَخَرَجَتْ فِيهَا إِلَى بِلَادِ كَلْبٍ فَاشْتَرَتْ وَبَاعَتْ، فَبَلَغَهَا أَنَّ أَبَا سُفْيَانَ وَابْنَهُ عَمْرًا أَتَيَا مُعَاوِيَةَ، فَعَدَلَتْ إِلَيْهِ، وَكَانَ أَبُو سُفْيَانَ قَدْ طَلَّقَهَا، فَقَالَ لَهَا مُعَاوِيَةُ: مَا أَقْدَمَكِ أَيْ أُمَّهْ ؟ قَالَتْ: النَّظَرُ إِلَيْكَ أَيْ بُنَيَّ، إِنَّهُ عُمَرُ، وَإِنَّمَا يَعْمَلُ لِلَّهِ وَقَدْ أَتَاكَ أَبُوكَ فَخَشِيتُ أَنْ تَخْرُجَ إِلَيْهِ مِنْ كُلِّ شَيْءٍ وَأَهْلُ ذَلِكَ هُوَ، وَلَا يَعْلَمُ النَّاسُ مِنْ أَيْنَ أَعْطَيْتَهُ فَيُؤَنِّبُوكَ وَيُؤَنِّبُكَ عُمَرُ فَلَا يَسْتَقِيلُهَا أَبَدًا. فَبَعَثَ إِلَى أَبِيهِ وَإِلَى أَخِيهِ بِمِائَةِ دِينَارٍ وَكَسَاهُمَا وَحَمَلَهُمَا، فَتَسَخَّطَهَا عَمْرٌو، فَقَالَ أَبُو سُفْيَانَ: لَا تَسَخَّطْهَا فَإِنَّ هَذَا عَطَاءٌ لَمْ تَغِبْ عَنْهُ هِنْدٌ، وَرَجَعُوا جَمِيعًا، فَقَالَ أَبُو سُفْيَانَ لِهِنْدٍ: أَرَبِحْتِ ؟ قَالَتْ: اللَّهُ أَعْلَمُ. فَلَمَّا أَتَتِ الْمَدِينَةَ وَبَاعَتْ شَكَتِ الْوَضِيعَةَ، فَقَالَ لَهَا عُمَرُ: لَوْ كَانَ مَالِي لَتَرَكْتُهُ لَكِ، وَلَكِنَّهُ مَالُ الْمُسْلِمِينَ. وَقَالَ لِأَبِي سُفْيَانَ: بِكَمْ أَجَازَكَ مُعَاوِيَةُ ؟ قَالَ: بِمِائَةِ دِينَارٍ. قَالَ ابْنُ عَبَّاسٍ: بَيْنَمَا عُمَرُ بْنُ الْخَطَّابِ وَأَصْحَابُهُ يَتَذَاكَرُونَ الشِّعْرَ فَقَالَ بَعْضُهُمْ: فُلَانٌ أَشْعَرُ، وَقَالَ بَعْضُهُمْ: بَلْ فُلَانٌ أَشْعَرُ، قَالَ: فَأَقْبَلْتُ فَقَالَ عُمَرُ: قَدْ جَاءَكُمْ أَعْلَمُ النَّاسِ بِهَا، مَنْ أَشْعَرُ الشُّعَرَاءِ ؟ قَالَ: قُلْتُ: زُهَيْرُ بْنُ أَبِي سُلْمَى. فَقَالَ: هَلُمَّ مِنْ شِعْرِهِ مَا نَسْتَدِلُّ بِهِ عَلَى مَا ذَكَرْتَ. فَقُلْتُ: امْتَدَحَ قَوْمًا مِنْ غَطَفَانَ فَقَالَ: لَوْ كَانَ يَقْعُدُ فَوْقَ الشَّمْسِ مِنْ كَرَمٍ     قَوْمٌ لِأَوَّلِهِمْ يَوْمًا إِذَا قَعَدُوا قَوْمٌ أَبُوهُمْ سِنَانٌ حِينَ تَنْسُبُهُمْ     طَابُوا وَطَابَ مِنَ الْأَوْلَادِ مَا وَلَدُوا جِنٌّ إِذَا فَزِعُوا إِنْسٌ إِذَا أَمِنُوا     مُمَرَّدُونَ بَهَالِيلُ إِذَا جَهِدُوا مُحَسَّدُونَ عَلَى مَا كَانَ مِنْ نِعَمٍ     لَا يَنْزِعُ اللَّهُ مِنْهُمْ مَا لَهُ حُسِدُوا فَقَالَ عُمَرُ: أَحْسَنَ وَاللَّهِ، وَمَا أَعْلَمُ أَحَدًا أَوْلَى بِهَذَا الشِّعْرِ مِنْ هَذَا الْحَيِّ مِنْ بَنِي هَاشِمٍ ; لِفَضْلِ رَسُولِ اللَّهِ ﷺ وَقَرَابَتِهِمْ مِنْهُ. فَقُلْتُ: وُفِّقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ وَلَمْ تَزَلْ مُوَفَّقًا ! فَقَالَ يَا ابْنَ عَبَّاسٍ، أَتَدْرِي مَا مَنَعَ قَوْمَكُمْ مِنْهُمْ بَعْدَ مُحَمَّدٍ ﷺ ؟ فَكَرِهْتُ أَنْ أُجِيبَهُ فَقُلْتُ: إِنْ لَمْ أَكُنْ أَدْرِي فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ يُدْرِينِي ! فَقَالَ عُمَرُ: كَرِهُوا أَنْ يَجْمَعُوا لَكُمُ النُّبُوَّةَ وَالْخِلَافَةَ، فَتَبَجَّحُوا عَلَى قَوْمِكُمْ بَجَحًا بَجَحًا، فَاخْتَارَتْ قُرَيْشٌ لِأَنْفُسِهَا فَأَصَابَتْ وَوُفِّقَتْ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ تَأْذَنْ لِي فِي الْكَلَامِ وَتُمِطْ عَنِّي الْغَضَبَ تَكَلَّمْتُ. قَالَ: تَكَلَّمْ. قُلْتُ: أَمَّا قَوْلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ: اخْتَارَتْ قُرَيْشٌ لِأَنْفُسِهَا فَأَصَابْتَ وَوَفِّقْتَ، فَلَوْ أَنَّ قُرَيْشًا اخْتَارَتْ لِأَنْفُسِهَا حِينَ اخْتَارَ اللَّهُ لَهَا لَكَانَ الصَّوَابُ بِيَدِهَا غَيْرَ مَرْدُودٍ وَلَا مَحْسُودٍ. وَأَمَّا قَوْلُكَ: إِنَّهُمْ أَبَوْا أَنْ تَكُونَ لَنَا النُّبُوَّةُ وَالْخِلَافَةُ، فَإِنَّ اللَّهَ - عَزَّ وَجَلَّ - وَصَفَ قَوْمًا بِالْكَرَاهَةِ فَقَالَ: ( ذَلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ ). فَقَالَ عُمَرُ: هَيْهَاتَ وَاللَّهِ يَا ابْنَ عَبَّاسٍ، قَدْ كَانَتْ تَبْلُغُنِي عَنْكَ أَشْيَاءُ كُنْتُ أَكْرَهُ أَنْ أُقِرَّكَ عَلَيْهَا فَتُزِيلَ مَنْزِلَتَكَ مِنِّي. فَقُلْتُ: مَا هِيَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَإِنْ كَانَتْ حَقًّا فَمَا يَنْبَغِي أَنْ تُزِيلَ مَنْزِلَتِي مِنْكَ، وَإِنْ كَانَتْ بَاطِلًا فَمِثْلِي أَمَاطَ الْبَاطِلَ عَنْ نَفْسِهِ. فَقَالَ عُمَرُ: بَلَغَنِي أَنَّكَ تَقُولُ: إِنَّمَا صَرَفُوهَا عَنْكَ حَسَدًا وَبَغْيًا وَظُلْمًا. فَقُلْتُ: أَمَّا قَوْلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ: ظُلْمًا، فَقَدْ تَبَيَّنَ لِلْجَاهِلِ وَالْحَلِيمِ، وَأَمَّا قَوْلُكَ: حَسَدًا، فَإِنَّ آدَمَ حُسِدَ وَنَحْنُ وَلَدُهُ الْمُحَسَّدُونَ. فَقَالَ عُمَرُ: هَيْهَاتَ هَيْهَاتَ ! أَبَتْ وَاللَّهِ قُلُوبُكُمْ يَا بَنِي هَاشِمٍ إِلَّا حَسَدًا لَا يَزُولُ. فَقُلْتُ: مَهْلًا يَا أَمِيرَ الْمُؤْمِنِينَ، لَا تَصِفْ قُلُوبَ قَوْمٍ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَطَهَّرَهُمْ تَطْهِيرًا بِالْحَسَدِ وَالْغِشِّ، فَإِنَّ قَلْبَ رَسُولِ اللَّهِ ﷺ مِنْ قُلُوبِ بَنِي هَاشِمٍ. فَقَالَ عُمَرُ: إِلَيْكَ عَنِّي يَا ابْنَ عَبَّاسٍ. فَقُلْتُ: أَفْعَلُ. فَلَمَّا ذَهَبْتُ لِأَقُومَ اسْتَحْيَا مِنِّي فَقَالَ: يَا ابْنَ عَبَّاسٍ، مَكَانَكَ ! فَوَاللَّهِ إِنِّي لَرَاعٍ لِحَقِّكَ مُحِبٌّ لِمَا سَرَّكَ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ لِي عَلَيْكَ حَقًّا وَعَلَى كُلِّ مُسْلِمٍ، فَمَنْ حَفِظَهُ فَحَظَّهُ أَصَابَ، وَمَنْ أَضَاعَهُ فَحَظَّهُ أَخْطَأَ. ثُمَّ قَامَ فَمَضَى. وعن سَيْفٌ عَنْ أَشْيَاخِهِ]، قَالُوا: نَزَلَ مَلِكُ الرُّومِ الْقَرْوَ، وَكَاتَبَ عُمَرَ ؓ وَقَارَبَهُ وَسَأَلَهُ عَنْ كَلِمَةٍ يَجْتَمِعُ فِيهَا الْعِلْمُ كُلُّهُ، فَكَتَبَ إِلَيْهِ: أَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ، [وَاكْرَهْ لَهُمْ مَا تَكْرَهُ لَهَا تُجْمَعُ لَكَ الْحِكْمَةُ كُلُّهَا] وَبَعَثَ إِلَيْهِ بِقَارُورَةٍ: أَنِ امْلَأْ لِي هَذِهِ الْقَارُورَةَ مِنْ كُلِّ شَيْءٍ فَمَلَأَهَا مَاءً. وَبَعَثَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ إِلَى مَلِكَةِ الرُّومِ بِطِيبٍ وَأَحْفَاشٍ مِنْ أَحْفَاشِ النِّسَاءِ، وَدَسَّتْهُ إِلَى الْبَرِيدِ فَأَبْلَغَهُ لَهَا، فَجَمَعَتِ امْرَأَةُ هِرَقْلَ نِسَاءَهَا وَقَالَتْ: هَذِهِ هَدِيَّةُ امْرَأَةِ مَلِكِ الْعَرَبِ، وَبِنْتِ نَبِيِّهِمْ، فَكَاتِبِيهَا وَكَافِئِيهَا، وَأَهْدَتْ لَهَا فِيمَا أَهْدَتْ عِقْدًا فَاخِرًا، فَلَمَّا جَاءَ بِهِ الْبَرِيدُ أَمَرَهُ عُمَرُ بِإِمْسَاكِهِ، وَدَعَا بِالصَّلَاةِ جَامِعَةً، فَصَلَّى بِهِمْ رَكْعَتَيْنِ، وَقَالَ: إِنَّهُ لَا خَيْرَ فِي أَمْرٍ أُبْرِمَ مِنْ غَيْرِ شُورَى، فَقُولُوا لِي فِي هَدِيَّةٍ أَهْدَتْهَا أُمُّ كُلْثُومٍ لِامْرَأَةِ مَلِكِ الرُّومِ، فَقَالَ قَائِلُونَ: هُوَ لَهَا، وَقَالَ آخَرُونَ: قَدْ كُنَّا نُهْدِي لِنَسْتَثِيبَ، فَقَالَ: وَلَكِنَّ الرَّسُولَ رَسُولُ الْمُسْلِمِينَ وَالْبَرِيدَ بَرِيدُهُمْ، وَالْمُسْلِمُونَ عَظَّمُوهَا فِي صَدْرِهَا، فَأَمَرَ بِرَدِّهَا فِي بَيْتِ الْمَالِ، وَرَدَّ عَلَيْهَا بِقَدْرِ نَفَقَتِهَا. وعَنْ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، ] قَالَ: صَحِبْتُ عُمَرَ بْنَ الْخَطَّابِ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فِي الْحَجِّ ثُمَّ رَجَعْنَا فَمَا ضَرَبَ فُسْطَاطًا، وَلَا كَانَ لَهُ بِنَاءٌ يَسْتَظِلُّ بِهِ، إِنَّمَا كَانَ يُلْقِي نَطْعًا أَوْ كِسَاءً عَلَى سَحْرِهِ فَيَسْتَظِلُّ تَحْتَهُ. وعَنْ أَيُّوبَ بْنِ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حَنِيفٍ، عَنْ أَبِيهِ]، قَالَ: مَكَثَ عُمَرُ زَمَانًا لَا يَأْكُلُ مِنْ بَيْتِ الْمَالِ شَيْئًا حَتَّى دَخَلَتْ عَلَيْهِ فِي ذَلِكَ خَصَاصَةٌ، وَأَرْسَلَ إِلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَاسْتَشَارَهُمْ، فَقَالَ: قَدْ شَغَلْتُ نَفْسِي فِي هَذَا الْأَمْرِ، فَمَا يَصْلُحُ لِي مِنْهُ؟ فَقَالَ عُثْمَانُ بْنُ عَفَّانَ: كُلْ وَأَطْعِمْ، قَالَ: وَقَالَ ذَلِكَ سَعِيدُ بْنُ زَيْدِ [بْنِ عَمْرِو بْنِ نُفَيْلٍ]، وَقَالَ لِعَلِيٍّ: مَا تَقُولُ أَنْتَ فِي ذَلِكَ؟ قَالَ: غَدَاءٌ وَعَشَاءٌ، قَالَ: فَأَخَذَ عُمَرُ بِذَلِكَ. وعَنْ عِيسَى] بْنِ مَعْمَرٍ قَالَ: نَظَرَ عُمَرُ بْنُ الْخَطَّابِ عَامَ الرَّمَادَةِ إِلَى بِطِّيخَةٍ فِي يَدِ بَعْضِ وَلَدِهِ، فَقَالَ: بَخٍ بَخٍ يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ، تَأْكُلُ الْفَاكِهَةَ وَأُمَّةُ مُحَمَّدٍ هَزْلَى؟ فَخَرَجَ الصَّبِيُّ هَارِبًا وَبَكَى فَأُسْكِتَ عُمَرُ بَعْدَ مَا سَأَلَ عَنْ ذَلِكَ، فَقَالُوا: اشْتَرَاهَا بِكَفٍّ مِنْ نَوًى. وعَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ يُدْخِلُ يَدَهُ فِي دَبَرَةِ الْبَعِيرِ وَيَقُولُ: إِنِّي لَخَائِفٌ أَنْ أُسْأَلَ عَمَّا بِكْ. وعن زُهَيْرُ بْنُ حَيَّانَ، قَالَ: قَالَ] ابْنُ عَبَّاسٍ: دَعَانِي عُمَرُ بْنُ الْخَطَّابِ [ ؓ ] فَأَتَيْتُهُ، فَإِذَا بَيْنَ يَدَيْهِ نَطْعٌ عَلَيْهِ الذَّهَبُ مَنْثُورٌ، فَقَالَ: هَلُمَّ فَاقْسِمْ هَذَا بَيْنَ قَوْمِكَ، فَاللَّهُ أَعْلَمُ حَيْثُ زَوَى هَذَا عَنْ نَبِيِّهِ ﷺ وَعَنْ أَبِي بَكْرٍ وَأَعْطَانِيهِ لِخَيْرٍ أَعْطَانِيهِ أَمْ لِشَرٍّ. قَالَ: فَأَكْبَبْتُ عَلَيْهِ أُقَسِّمُهُ، فَسَمِعْتُ الْبُكَاءَ فَإِذَا صَوْتُ عُمَرَ يَبْكِي وَيَقُولُ فِي بُكَائِهِ: وَالَّذِي نَفْسِي بِيَدِهِ مَا حَبَسَهُ عَنْ نَبِيِّهِ ﷺ وَعَنْ أَبِي بَكْرٍ [ ؓ ] إِرَادَةَ الشَّرِّ بِهِمَا، وَأَعْطَاهُ عُمَرَ إِرَادَةَ الْخَيْرِ. اسْتِسْقَاءُ سَيِّدِنَا عُمَرَ بِالْعَبَّاسِ [اسْتِسْقَاءُ سَيِّدِنَا عُمَرَ بِالْعَبَّاسِ ؓ ] وَفِيهَا: كَانَ الْقَحْطُ بِالْحِجَازِ، وَسُمِّيَ عَامَ الرَّمَادَةِ، وَاسْتَسْقَى عُمَرُ لِلنَّاسِ بِالْعَبَّاسِ. أَخْرَجَ ابْنُ سَعْدٍ، عَنْ نِيَارٍ الْأَسْلَمِيِّ: (أَنَّ عُمَرَ لَمَّا خَرَجَ يَسْتَسْقِي.. خَرَجَ وَعَلَيْهِ بُرْدُ رَسُولِ اللهِ ﷺ ). وَأَخْرَجَ عَنِ ابْنِ أَبِي عَوْنٍ قَالَ: أَخَذَ عُمَرُ بِيَدِ الْعَبَّاسِ ثُمَّ رَفَعَهَا وَقَالَ: (اللَّهُمَّ ; إِنَّا نَسْتَشْفِعُ إِلَيْكَ بِعَمِّ نَبِيِّكَ أَنْ تُذْهِبَ عَنَّا الْمَحْلَ، وَأَنْ تَسْقِيَنَا الْغَيْثَ) فَلَمْ يَبْرَحُوا حَتَّى سُقُوا، وَأَطْبَقَتِ السَّمَاءُ عَلَيْهِمْ أَيَّامًا.

Translation

✧ Some of His Conduct, Piety, Asceticism, and Fear — ʿUmar said: The likeness of the Arabs is only that of a refractory camel that follows its leader; so let its leader look where he leads it. As for me, by the Lord of the Kaʿbah, I will surely carry them along the road! Nāfiʿ al-ʿAyshī said: I entered the animal enclosure of the zakāh camels with ʿUmar b. al-Khaṭṭāb and ʿAlī b. Abī Ṭālib. He said: ʿUthmān sat in the shade writing, and ʿAlī stood by his head dictating to him what ʿUmar said, while ʿUmar stood in the sun on a very hot day, wearing two black garments, one of which he wrapped around his waist and the other he wound around his head, counting the zakāh camels and recording their colors and ages. ʿAlī said to ʿUthmān: In the Book of God ("O my father, hire him; indeed, the best you can hire is the strong and the trustworthy" [Q 28:26]). Then ʿAlī pointed with his hand toward ʿUmar and said: This is the strong and the trustworthy. ʿAbd Allāh b. ʿĀmir b. Rabīʿah said: I saw ʿUmar take hold of a straw from the ground and say: Would that I were this straw! Would that I had never been anything! Would that my mother had never given birth to me! Would that I were a thing forgotten and utterly forgotten! Al-Ḥasan said: ʿUmar said: If I live, God willing, I will travel among the subjects for a full year, for I know that people have needs that are cut off before reaching me. Their governors do not raise them to me, and they themselves cannot reach me. So I will go to Syria and stay two months, in the Jazīrah two months, in Egypt two months, in al-Baḥrayn two months, in al-Kūfah two months, and in al-Baṣrah two months. By God, what a fine year this is! It was said to ʿUmar: Here is a man from al-Anbār who has knowledge of the dīwān; if only you would take him as a scribe. He said: Then I would have taken a confidant apart from the believers. It is said: ʿUmar addressed the people and said: By Him who sent Muḥammad ﷺ with the truth, if a camel were to perish lost on the bank of the Euphrates, I would fear that God would ask me about it. Abū Firās said: ʿUmar addressed the people and said: O people, I do not send governors to you to flog your skins or to seize your wealth; I send them only to teach you your religion and your Sunnah. Whoever has something other than that done to him, let him bring it to me, for by Him in whose hand is ʿUmar's soul, I will surely take retaliation for him from that governor. ʿAmr b. al-ʿĀṣ jumped up and said: O Commander of the Faithful, do you think that if a man among the commanders of the Muslims is over a flock and disciplines one of his flock, you will take retaliation from him? He said: Yes, by Him in whose hand is ʿUmar's soul, I will then take retaliation from him. How could I not take retaliation from him when I have seen the Prophet ﷺ take retaliation from himself? Indeed, do not strike the Muslims and thus humiliate them, and do not praise them and thus tempt them, and do not withhold their rights and thus make them disbelieve, and do not settle them in thickets and thus lose them. Bakr b. ʿAbd Allāh said: ʿUmar b. al-Khaṭṭāb came to ʿAbd al-Raḥmān b. ʿAwf while he was praying in his house at night. ʿAbd al-Raḥmān said to him: What has brought you at this hour? He said: A caravan has alighted in a corner of the market, and I feared for them the thieves of Madinah. Come, let us guard them. They went to the market and sat on a rise of ground talking. A lamp appeared to them, and ʿUmar said: Did I not forbid lamps after sleeping? They went and found some people over their drink. He said: Go, for I know him. When morning came, he sent for him and said: So-and-so, you and your companions were drinking last night! He said: And what has informed you, O Commander of the Faithful? He said: Something I witnessed. He said: Did God not forbid you from spying? So he let him off. ʿUmar only forbade lamps because a mouse would take the wick and throw it onto the roof of the house and burn it. The roofs were of palm branches, and the Messenger of God ﷺ had forbidden that before him. The Story of ʿUmar and the Hungry Children — Aslam said: ʿUmar went out to the Ḥarrat Wāqim with me, until when we were at Ṣirār, there was a fire blazing. He said: Let us go to them. We hurried until we came near them, and there was a woman with her young children and a pot set over the fire, and her children were whimpering. ʿUmar said: Peace be upon you, O people of the light — disliking to say "people of the fire." She said: And upon you be peace. He said: May I come near? She said: Come near with good, or leave. He came near and said: What is your situation? She said: The night and the cold have made us fall short. He said: What is the matter with these children whimpering? She said: From hunger. He said: What is in this pot? She said: I have nothing with which to silence them until they sleep. I soothe them and make them think I am preparing something for them until they sleep. God is between us and ʿUmar! He said: May God have mercy on you, what would make ʿUmar know of you? She said: He takes charge of our affairs and yet is heedless of us. He turned to me and said: Let us go. We went out hurrying until we came to the flour storehouse. He brought out a sack containing a lump of fat and said: Load it on my back. Aslam said: I said: I will carry it for you, twice or three times. The last time he said: Would you carry my burden for me on the Day of Resurrection? May your mother be bereft of you! So I loaded it on him. He set off and I set off with him, hurrying until we reached her. He threw that down beside her and took out some flour, and began saying to her: Sprinkle it on me while I stir for you. He began blowing under the pot. He had a huge beard, and I could see the smoke coming through gaps in his beard until it was cooked. Then he took the pot down. She brought him a bowl, and he poured it into it, then said: Feed them while I spread it out for you. He did not cease until they were full. Then he left the remainder with her, stood up, and I stood up with him. She began saying: May God reward you well! You are more worthy of this matter than the Commander of the Faithful! He said: Say good, for if you come to the Commander of the Faithful, you will find me there, God willing! Then he stepped aside a little, then faced her and crouched, not speaking to me, until he saw the children laughing and wrestling. Then they slept and became still. He stood up, praising God, and said: O Aslam, hunger kept them awake and made them cry, and I wished not to leave until I saw from them what I saw. Sālim b. ʿAbd Allāh b. ʿUmar said: When ʿUmar forbade people something, he would gather his family and say: I have forbidden people such-and-such, and people look at you as birds look at meat. I swear by God, if I find any of you doing it, I will double the punishment on him. Sallām b. Miskīn said: When ʿUmar was in need, he would go to the keeper of the treasury and borrow from it. Sometimes he was in difficulty, and the keeper of the treasury would come to him to demand repayment, pressing him, and ʿUmar would contrive for him; sometimes his stipend came out and he paid it. The Difference Between the Caliph and the King — It is related from Sufyān b. Abī al-ʿAwjāʾ: ʿUmar b. al-Khaṭṭāb said: By God, I do not know whether I am a caliph or a king, and if I am a king, then this is a great matter. A man said: O Commander of the Faithful, there is a difference between them. He said: What is it? He said: A caliph takes only what is right and puts it only in what is right, and you, by God's praise, are thus. A king oppresses people, taking from this one and giving to that one. ʿUmar was silent. It is related from Ibn Masʿūd ؓ that he said: ʿUmar mounted a horse, and his garment slipped from his thigh. The people of Najrān saw on his thigh a black mole and said: This is the one we find in our book, that he will drive us out of our land. It is related from Saʿd al-Jārī that Kaʿb al-Aḥbār said to ʿUmar: We find you in the Book of God at one of the gates of Hell, preventing people from falling into it. When you die, they will not cease plunging into it until the Day of Resurrection. It is related from Abū Maʿshar who said: Our elders narrated to us that ʿUmar said: This affair is not set right except by severity without compulsion, and by gentleness without weakness. Ibn Abī Shaybah narrated in al-Muṣannaf from Ḥakīm b. ʿUmayr that ʿUmar b. al-Khaṭṭāb wrote: Indeed, no commander of an army or a raiding party shall flog anyone with a prescribed punishment until he reaches the mountain pass, lest the zeal of Satan carry him to join the disbelievers. Ibn Abī Ḥātim narrated in his Tafsīr from al-Shaʿbī: Caesar wrote to ʿUmar b. al-Khaṭṭāb: My messengers came to me from your direction and claimed that among you is a tree that is not created for any good thing, producing something like the ears of donkeys, then splitting like pearls, then turning green and becoming like green emerald, then turning red and becoming like red ruby, then ripening and maturing until it is like the most delicious sweetmeat ever eaten, then drying up and becoming a protection for the resident and provision for the traveler. If my messengers have told me the truth, I do not think this tree is other than from the trees of Paradise. ʿUmar wrote back to him: From the servant of God, ʿUmar, Commander of the Faithful, to Caesar, king of the Romans: Your messengers have told you the truth. This tree among us is the tree that God caused to grow for Maryam when she gave birth to ʿĪsā her son. So fear God and do not take ʿĪsā as a god besides God, for {indeed, the likeness of ʿĪsā before God is like the likeness of Ādam; He created him from dust} [Q 3:59]. Abū Hurayrah said: May God have mercy on Ibn Ḥantamah! I saw him in the Year of the Ashes carrying on his back two sacks and a skin of oil in his hand, he and Aslam taking turns. When he saw me, he said: From where, O Abū Hurayrah? I said: From nearby. I began to take turns with him, and we carried it until we reached Ṣirār. There were about twenty households of Muḥārib. He said to them: What has brought you? They said: Hardship. They brought out for us roasted skin of carrion that they were eating, and crushed bone meal that they were swallowing. I saw ʿUmar throw off his cloak, then wrap his waist garment and keep cooking until he had filled them. Then he sent Aslam to Madinah, who came back with some camels, and he loaded them onto them until he brought them down to the cemetery. Then he clothed them. He continued to frequent them and others until God lifted that. Abū Khaythamah said: Al-Shifāʾ bt. ʿAbd Allāh saw young men walking with restraint and speaking softly, and said: What is this? They said: Ascetics. She said: By God, when ʿUmar spoke, he made himself heard; when he walked, he hurried; when he struck, he caused pain; and he, by God, was a true ascetic. Al-Ḥasan said: ʿUmar addressed the people wearing a waist-wrapper with twelve patches, some of them leather. ʿAlī said: I saw ʿUmar circumambulating the Kaʿbah wearing a waist-wrapper with twenty-one patches, some of them leather. The Fear of ʿUmar ؓ — Al-Ḥasan said: ʿUmar would pass by a verse during his recitation and fall down, until he had to be revived as a sick person is revived. It is said that he heard a reciter reading "Wa-al-Ṭūr" [Q 52], and when he reached the words of the Exalted, {indeed, your Lord's punishment is surely falling; none can avert it} [Q 52:7-8], he fell down, then dragged himself to his house and was ill for a month from that. Al-Shaʿbī said: ʿUmar used to walk through the markets, reciting the Qurʾān and judging between people wherever the disputants found him. Mūsā b. ʿUqbah said: A group came to ʿUmar and said to him: The families have increased and the expenses have become severe, so increase our stipends. He said: You have done it; you have combined co-wives and taken servants from God's wealth. Would that I and you were in a ship in the middle of the sea, carried east and west, so that people might be unable to appoint one of them. If he were upright, they would follow him; if he deviated, they would kill him. Ṭalḥah said: What would it matter to you if you said: If he goes crooked, they depose him? He said: No; killing is more deterrent for those after him. Beware the young man of the two sons of Quraysh and the son of its noble one, who does not sleep except on contentment, laughs in the presence of anger, and reaches those above him and those below him. Ibn al-Musayyib said: ʿUmar performed the pilgrimage, and when he was at Ḍajnān, he said: There is no god but God, the Great, the Most High, who gives what He wills to whom He wills. I used to pasture the camels of al-Khaṭṭāb in this valley in a woolen garment, and he was harsh; he would exhaust me when I worked and beat me when I fell short. Now I have ended the evening with no one between me and God. Then he recited: Nothing of what you see retains its cheer; God remains, while wealth and children pass away. Khurzum's treasuries availed him nothing one day, nor did Solomon when the winds bore him, And the eternal life that ʿĀd sought, but they did not last; men and jinn come down among them. Where are the kings whose gifts came from every direction, riders arriving to them? A watering-place there, truly to be visited; one must come to it one day, as they came. Aslam said: Hind bt. ʿUtbah borrowed four thousand from ʿUmar from the treasury to trade with, guaranteeing it, and he lent it to her. She went out with it to the land of Kalb, bought and sold, then heard that Abū Sufyān and his son ʿAmr had gone to Muʿāwiyah, so she turned aside to him. Abū Sufyān had divorced her. Muʿāwiyah said to her: What has brought you, O mother? She said: To see you, O my son. ʿUmar does his work for God. Your father has come to you, and I feared that you would give him everything, and he deserves it, but people would not know whence you gave it, and they would blame you, and ʿUmar would blame you, and he would never cancel it. So he sent his father and brother a hundred dinars, clothed them, and provided mounts. ʿAmr was displeased with her, but Abū Sufyān said: Do not be displeased with her, for this is a gift from which Hind was not absent. They all returned. Abū Sufyān said to Hind: Did you profit? She said: God knows best. When she came to Madinah and sold, she complained of loss. ʿUmar said to her: If it had been my own wealth, I would have left it to you, but it is the wealth of the Muslims. He said to Abū Sufyān: How much did Muʿāwiyah give you? He said: One hundred dinars. Ibn ʿAbbās said: While ʿUmar b. al-Khaṭṭāb and his companions were discussing poetry, some said: So-and-so is the best poet, and others said: No, so-and-so is. He said: I came forward, and ʿUmar said: The most knowledgeable of people about it has come to you. Who is the best of poets? I said: Zuhayr b. Abī Sulmā. He said: Bring some of his poetry by which we may infer what you have mentioned. I said: He praised a people of Ghaṭafān and said: If any people, for their generosity, could sit above the sun, they would sit above it on the day they sat. A people whose father is Sinān when you trace their lineage; they are good, and good are the children they begot. Jinn when they are frightened, humans when they are secure; smooth-faced nobles when they strive. Envied for the blessings they possess; God does not strip from them what they are envied for. ʿUmar said: 'He has done well, by Allah. And I know no one more entitled to this poetry than this clan of Banū Hāshim, because of the excellence of the Messenger of Allah ﷺ and their kinship to him.' I said: 'You have been granted success, O Commander of the Faithful, and you have never ceased to be granted success!' He said: 'O Ibn ʿAbbās, do you know what prevented your people from attaining it after Muḥammad ﷺ?' I disliked to answer him, so I said: 'If I do not know, then the Commander of the Faithful will inform me.' ʿUmar said: 'They disliked that prophecy and the caliphate be combined for you, and that you then exult over your people with great exultation. So Quraysh chose for themselves, and they were right and were granted success.' I said: 'O Commander of the Faithful, if you permit me to speak and remove anger from me, I shall speak.' He said: 'Speak.' I said: 'As for your saying, O Commander of the Faithful, "Quraysh chose for themselves and were right and were granted success," if Quraysh had chosen for themselves when Allah chose for them, the right course would have been in their hand, not rejected and not envied. And as for your saying that they refused that prophecy and the caliphate be ours, Allah, mighty and glorious is He, described a people with dislike when He said: "That is because they disliked what Allah sent down, so He made their deeds worthless."' ʿUmar said: 'Far from it, by Allah, O Ibn ʿAbbās. Things used to reach me about you that I disliked to confirm you upon, for they would remove your standing with me.' I said: 'What are they, O Commander of the Faithful? If they are true, they ought not remove my standing with you, and if they are false, then one like me removes falsehood from himself.' ʿUmar said: 'It reached me that you say: They diverted it from you only out of envy, aggression, and wrongdoing.' I said: 'As for your saying, O Commander of the Faithful, "wrongdoing," that has become clear to both the ignorant and the forbearing. And as for your saying "envy," then Adam was envied, and we are his envied descendants.' ʿUmar said: 'Far from it, far from it! By Allah, your hearts, O Banū Hāshim, refuse anything but envy that never ceases.' I said: 'Gently, O Commander of the Faithful. Do not describe the hearts of a people from whom Allah has removed filth and purified them with a thorough purification with envy and deceit, for the heart of the Messenger of Allah ﷺ is among the hearts of Banū Hāshim.' ʿUmar said: 'Away from me, O Ibn ʿAbbās.' I said: 'I will do so.' When I went to rise, he felt ashamed before me and said: 'O Ibn ʿAbbās, stay in your place! By Allah, I am indeed mindful of your right and loving of what pleases you.' I said: 'O Commander of the Faithful, I have a right over you and over every Muslim. Whoever preserves it attains his share, and whoever neglects it misses his share.' Then he arose and departed. And on the authority of Sayf, from his shaykhs, they said: The king of the Romans encamped at al-Qarw and corresponded with ʿUmar ؓ, drew near to him, and asked him about a word in which all knowledge is gathered. He wrote to him: 'Love for people what you love for yourself, [and dislike for them what you dislike for yourself; all wisdom will be gathered for you].' And he sent him a glass bottle, saying, 'Fill this bottle for me with every thing,' so he filled it with water. And he sent Umm Kulthūm bt. ʿAlī to the queen of the Romans with perfume and some of women's trinkets and containers, and she secretly gave it to the courier, who delivered it to her. Then Heraclius's wife gathered her women and said: 'This is the gift of the wife of the king of the Arabs and the daughter of their prophet, so correspond with her and recompense her.' Among what she gave her was a splendid necklace. When the courier brought it, ʿUmar ordered him to hold it back, and he called for the congregational prayer. He prayed two rakʿahs with them and said: 'There is no good in a matter decided without consultation, so tell me about a gift that Umm Kulthūm sent to the wife of the king of the Romans.' Some said: 'It is hers.' Others said: 'We used to give gifts in order to receive recompense.' He said: 'But the messenger is the messenger of the Muslims and the courier is their courier, and the Muslims honored her in her heart. So he ordered it to be returned to the public treasury, and he repaid her the amount of her expense. And on the authority of ʿAbd Allāh b. ʿĀmir b. Rabīʿah, he said: I accompanied ʿUmar b. al-Khaṭṭāb from Madinah to Makkah for the pilgrimage, then we returned, and he did not pitch a tent, nor did he have a structure to shade himself with. He would only throw a leather mat or a cloth over a shrub and shade himself beneath it. And on the authority of Ayyūb b. Abī Umāmah b. Sahl b. Ḥunayf, from his father, he said: ʿUmar remained for a time eating nothing from the public treasury until poverty entered upon him in that regard. He sent to the Companions of the Messenger of Allah ﷺ and consulted them, saying: 'I have occupied myself with this affair, so what is fitting for me from it?' ʿUthmān b. ʿAffān said: 'Eat and feed others.' He said: And Saʿīd b. Zayd [b. ʿAmr b. Nufayl] said that. And he said to ʿAlī: 'What do you say about that?' He said: 'A morning meal and an evening meal.' He said: So ʿUmar adopted that. And on the authority of ʿĪsā b. Maʿmar, he said: In the Year of the Ashes, ʿUmar b. al-Khaṭṭāb looked at a melon in the hand of one of his sons and said: 'Well done, well done, O son of the Commander of the Faithful! You eat fruit while the community of Muḥammad is emaciated?' The boy ran away weeping, and ʿUmar was silenced after he asked about that. They said: 'He bought it with a handful of date stones.' And on the authority of Sālim b. ʿAbd Allāh: ʿUmar b. al-Khaṭṭāb used to put his hand into the sore of a camel and say: 'I fear that I will be asked about what is wrong with you.' And on the authority of Zuhayr b. Ḥayyān, he said: Ibn ʿAbbās said: ʿUmar b. al-Khaṭṭāb ؓ summoned me, so I went to him. There before him was a leather mat with gold scattered on it. He said: 'Come, divide this among your people, for Allah knows best why He withheld this from His Prophet ﷺ and from Abū Bakr and gave it to me, whether He gave it to me for good or for evil.' He said: So I bent over it dividing it, and I heard weeping, and it was the voice of ʿUmar weeping and saying in his weeping: 'By Him in whose hand is my soul, He did not withhold it from His Prophet ﷺ and from Abū Bakr ؓ intending evil for them, and He gave it to ʿUmar intending good.' ʿUmar's Asking for Rain through al-ʿAbbās In this year there was drought in the Ḥijāz, and it was called the Year of the Ashes. ʿUmar asked for rain for the people through al-ʿAbbās. Ibn Saʿd transmitted, on the authority of Niyār al-Aslamī: When ʿUmar went out to ask for rain, he went out wearing the cloak of the Messenger of Allah ﷺ. And he transmitted on the authority of Ibn Abī ʿAwn, who said: ʿUmar took the hand of al-ʿAbbās, then raised it and said: 'O Allah, we seek intercession with You through the uncle of Your Prophet, that You remove the drought from us and give us rain.' They did not depart until they were given rain, and the sky poured upon them for days.

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