Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Your Prophet, ﷺ, said: “Among this community there are muhaddathīn (1)—men who receive divine inspiration—and ʿUmar is one of them (2).”

We accompanied people whose inner secrets Allah had laid bare to him, and their case had to be examined with fairness. A proclamation was then made throughout the Masmuda mountains: “Whoever is obedient to the Imām, let him come!” They came rushing, were presented to al-Bashīr, and he would place some of them on his right, counting them among the people of Paradise, and others on his left, saying, “These are the ones who still harbour doubt.”

If a man was brought forward he might say, “This one has repented—put him on the right; he repented last night,” and the man would confirm what he said. Many strange occurrences took place at his hands: he would dismiss those on the left, and although they knew their end was to be killed, not a single one fled. Whenever a group of them had been collected, their own relatives put them to death, so that a brother would even kill his brother.

What has reached me as certain is that seventy thousand were killed in this manner, a process they called “the Sorting.” When the sorting was complete, he sent his forces with al-Bashīr toward Aghmāt. The Almoravids met them and routed them; a number of the Masmuda stood their ground and were slain, and ʿUmar al-Hintānī sustained several wounds and had to be carried

(1) The original manuscript reads: muhadathun; the corrected form adopted here is what appears in the text. (2) Al-Bukhari, Ṣahih, 7/42, no. 3689, “Merits of the Companions – Chapter on the Virtues of Umar,” on the authority of Abu Hurayra: “Among the peoples before you there were muhadathun (those who receive inner inspiration); if there is any such person in my community, it is Umar.” The hadith is also reported by Muslim, no. 2398, and by al-Tirmidhi, no. 3694, on the authority of Aisha. Ibn Wahb explains muhadathun as “those who are divinely inspired,” while Ibn al-Athir comments that the term designates people whose intuitions and conjectures prove correct, as though they had been informed from on high. I add: Ibn Tumart’s appeal to this hadith is wholly misplaced and betrays ill intent as well as audacity toward God and His Messenger. The so-called Bashir al-Wansharisi had sold his soul to Satan, taking from him deceitful stratagems to mislead and corrupt people in order to please his master Ibn Tumart, who used him as a mere tool to further his own ambitions. Such a man is far removed from the lofty rank of “being inspired” that was reserved for the Commander of the Believers, Umar b. al-Khattab.
وَنبيُّكُم ﷺ يَقُوْلُ: (إِنَّ فِي هَذِهِ الأُمَّةِ مُحَدِّثين (١) ، وَإِنَّ عُمَرَ مِنْهُم (٢)) . وَقَدْ صحبنَا أَقْوَامٌ أَطلعه الله عَلَى سرِّهم، وَلاَ بُدَّ مِنَ النَّظَرِ فِي أَمرهِم، وَتَيَمُّمِ العَدْل فِيهِم، ثُمَّ نُودِي فِي جبال المصَامدة: مَنْ كَانَ مطيعاً لِلإِمَامِ، فَليَأْتِ، فَأَقْبَلُوا يُهْرَعُوْنَ، فَكَانُوا يُعرضون عَلَى البَشِيْر، فَيُخْرِجُ قَوْماً عَلَى يَمِيْنه، وَيَعُدُّهُم مِنْ أَهْلِ الجَنَّةِ، وَقوماً عَلَى يَسَاره، فَيَقُوْلُ: هَؤُلاَءِ شَاكُّوْنَ فِي الأَمْر، وَكَانَ يُؤْتَى بِالرَّجُل مِنْهُم فَيَقُوْلُ: هَذَا تَائِب رُدُّوْهُ عَلَى اليَمِين تَابَ البَارِحَة، فَيعتَرِفُ بِمَا قَالَ، وَاتَّفَقت لَهُ فِيهِم عَجَائِب، حَتَّى كَانَ يُطلِقُ أَهْل اليَسَار، وَهُم يَعلمُوْنَ أَن مآلهُم إِلَى الْقَتْل، فَلاَ يَفرُّ مِنْهُم أَحَد، وَإِذَا تجمَّع مِنْهُم عِدَّة، قتلهُم قرَابَاتُهُم حَتَّى يَقتل الأَخُ أَخَاهُ. قَالَ: فَالَّذِي صَحَّ عِنْدِي أَنَّهُم قُتِلَ مِنْهُم سَبْعُوْنَ أَلْفاً عَلَى هَذِهِ الصِّفَة، وَيُسمونه التّمْيِيْز، فَلَمَّا كَمُلَ التَّمْيِيْز، وَجَّه جُمُوْعه مَعَ البَشِيْر نَحْو أَغمَات، فَالتقَاهُم المرَابطون، فَهَزَمَهُمُ المرَابطون، وَثبت خلقٌ مِنَ المصَامدة، فَقُتِلُوا، وَجُرِحَ عُمَر الهِنْتَانِي عِدَّةَ جِرَاحَات، فَحُمِلَ عَلَى
(١) في الأصل: محدثون، والوجه ما أثبت. (٢) أخرجه البخاري: ٧ / ٤٢، (٣٦٨٩) في فضائل أصحاب النبي ﷺ: باب مناقب عمر من حديث أبي هريرة قال: قال رسول الله ﷺ: " لقد كان فيما قبلكم من الأمم ناس محدثون، فإن يك في أمتي أحد فإنه عمر " وأخرجه مسلم (٢٣٩٨) والترمذي (٣٦٩٤) من حديث عائشة. وقال ابن وهب: تفسير " محدثون ": ملهمون، وقال ابن الأثير: أراد بقوله " محدثون " أقواما يصيبون إذا ظنوا وحدسوا، فكأنهم قد حدثوا بما قالوا. قلت: واستشهاد ابن تومرت بالحديث في غير محله، وهو دال على سوء طويته، وجراءته على الله ورسوله، فإن البشير الونشيرسي قد باع نفسه من الشيطان، وصار يستلهم منه الحيل الماكرة، والاساليب الخبيثة لاضلال الناس وإفسادهم إرضاء لسيده ابن تومرت الذي اتخذه مطية لاطماعه، وتحصيل مرامه، فهو من أبعد الناس عن منزلة التحديث الجليلة التي اختص بها أمير المؤمنين عمر بن الخطاب ﵁.

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