Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

a man from ʿUmar’s line will assume authority and conduct himself as ʿUmar did.
He said: Bilāl, the son of ʿAbd Allah ibn ʿUmar, had a blemish on his face, and people used to think that he was the one—until Allah brought forth ʿUmar ibn ʿAbd al-ʿAziz.
His mother was the daughter of ʿĀṣim ibn ʿUmar.
A number of transmitters reported this from him.
Juwayriya narrated from Nāfiʿ:
‘It has reached us that ʿUmar said, “Among my offspring there is a man with a mark on his face; he will come to power and fill the earth with justice.”’
Nāfiʿ said: I take him to be none other than ʿUmar ibn ʿAbd al-ʿAziz.
ʿUbayd Allah ibn ʿUmar also related from Nāfiʿ that he said:
Ibn ʿUmar used to say, ‘Would that I knew who this man of ʿUmar’s progeny is—distinguished by a mark on his face—who will fill the earth with justice.’
This was transmitted solely by Mubārak ibn Faḍālah from him, and he is trustworthy.
Ḍamrah ibn Rabīʿah narrated from al-Sarī ibn Yaḥyā, from Riyāḥ ibn ʿUbīdah, who said:
ʿUmar ibn ʿAbd al-ʿAziz came out to the prayer while an elderly man was leaning on his arm. I said to myself, ‘That old man seems rather harsh.’
When he had prayed and returned inside, I followed him and asked, ‘May Allah set the governor aright—who was the old man leaning on your arm?’
He replied, ‘O Riyāḥ, did you see him?’
I said, ‘Yes.’
He said, ‘I think you are a righteous man. That was my brother al-Khidr; he came to me and informed me that I will take charge of the community’s affairs and that I will administer them with justice (1).’

(1) Yaqub ibn Sufyan records it in his Tarikh, 1/577, through the chain: Abd al-Aziz al-Ramli – Damrah ibn Rabiʿah – al-Sari ibn Yahya – Riyah ibn Ubaydah. It is also reported by Abu ʿUruwah al-Harrani in his Tarikh and by Abu Nuʿaym in Hilyat al-awliyaʾ, 5/254, from Ayyub ibn Muhammad al-Wazzan, from Damrah ibn Rabiʿah, with the same chain. This isnad is weak: Damrah is the sole narrator at this level, and the hadith is counted among his repudiated narrations. Although generally deemed reliable, Imam Ahmad rejected his report “Whoever owns a close blood-relative becomes free,” dismissing it sharply and saying, “If someone called it a lie he would not be mistaken.” Al-Tirmidhi also recorded it, noting that no one corroborates Damrah and that the report is erroneous according to the hadith experts. The text itself further betrays its unsoundness, for it asserts the continued life of al-Khidr. The great majority of scholars—cited by Abu Hayyan in al-Bahr al-muhit—state explicitly that al-Khidr has died. Al-Hafiz in al-Isabah lists among them Ibrahim al-Harbi, Abd Allah ibn al-Mubarak, al-Bukhari, Abu Tahir ibn al-Abbadi, Abu al-Fadl ibn Nasir, Abu Bakr ibn al-Arabi, Ibn al-Jawzi and others. Abu al-Hasan ibn al-Munadi said: “I researched the question of al-Khidr’s longevity—whether he is still alive or not—and found that most simple-minded people are taken in because of the reports transmitted on this matter. The purported Prophetic traditions on it are weak, and their chains ultimately go back to the People of the Book.”
يَلِيَ رَجُلٌ مِنْ آلِ عُمَرَ، يَعْمَلُ بِمِثْلِ عَمَلِ عُمَرَ. قَالَ: فَكَانَ بِلاَلٌ وَلَدُ عَبْدِ اللهِ بنِ عُمَرَ بِوَجْهِهِ شَامَةٌ، وَكَانُوا يَرَوْنَ أَنَّهُ هُوَ، حَتَّى جَاءَ اللهُ بِعُمَرَ بنِ عَبْدِ العَزِيْزِ. أَمُّهُ: هِيَ ابْنَةُ عَاصِمِ بنِ عُمَرَ. رَوَاهُ: جَمَاعَةٌ، عَنْهُ. جُوَيْرِيَةُ: عَنْ نَافِعٍ: بَلَغنَا أَنَّ عُمَرَ قَالَ: إِنَّ مِنْ وَلَدِي رَجُلاً بِوَجْهِهِ شَيْنٌ، يَلِي فَيَمْلأُ الأَرْضَ عَدْلاً. قَالَ نَافِعٌ: فَلاَ أَحْسِبُهُ إِلاَّ عُمَرَ بنَ عَبْدِ العَزِيْزِ. وَرَوَى: عُبَيْدُ اللهِ بنُ عُمَرَ، عَنْ نَافِعٍ، قَالَ: كَانَ ابْنُ عُمَرَ يَقُوْلُ: لَيْتَ شِعْرِي، مَنْ هَذَا الَّذِي مِنْ وَلَدِ عُمَرَ، فِي وَجْهِهِ عَلاَمَةٌ، يَمْلأُ الأَرْضَ عَدْلاً. تَفَرَّدَ بِهِ: مُبَارَكُ بنُ فَضَالَةَ، عَنْهُ، وَهُوَ صَدُوْقٌ. ضَمْرَةُ بنُ رَبِيْعَةَ: عَنِ السَّرِيِّ بنِ يَحْيَى، عَنْ رِيَاحِ بنِ عَبِيْدَةَ، قَالَ: خَرَجَ عُمَرُ بنُ عَبْدِ العَزِيْزِ إِلَى الصَّلاَةِ، وَشَيْخٌ مُتَوَكِّئٌ عَلَى يَدِهِ، فَقُلْتُ فِي نَفْسِي: هَذَا شَيْخٌ جَافٍ. فَلَمَّا صَلَّى وَدَخَلَ، لَحِقْتُهُ، فَقُلْتُ: أَصْلَحَ اللهُ الأَمِيْرَ، مَنِ الشَّيْخُ الَّذِي كَانَ يَتَّكِئُ عَلَى يَدِكَ؟ فَقَالَ: يَا رِيَاحُ، رَأَيْتَهُ؟ قُلْتُ: نَعَمْ. قَالَ: مَا أَحْسِبُكَ إِلاَّ رَجُلاً صَالِحاً، ذَاكَ أَخِي الخَضِرُ، أَتَانِي، فَأَعْلَمَنِي أَنِّي سَأَلِي أَمْرَ الأُمَّةِ، وَأَنِّي سَأَعْدِلُ فِيْهَا (١) .
(١) وأخرجه يعقوب بن سفيان في " تاريخه " ١ / ٥٧٧ من طريق عبد العزيز الرملي، عن ضمرة ابن ربيعة، عن السري بن يحيى، عن رياح بن عبيدة وأخرجه أبو عروبة الحراني في " تاريخه " وأبو نعيم في " الحلية " ٥ / ٢٥٤ عن أيوب بن محمد الوزان، عن ضمرة بن ربيعة به. وهذا الخبر ضعيف السند تفرد به ضمرة وهو معدود في جملة منكراته، فإنه وإن كان ثقة أنكر عليه الامام أحمد حديث " من ملك ذا رحم محرم فهو عتيق " ورده ردا شديدا وقال: لو قال رجل: إن هذا كذب لما كان مخطئا، وأخرجه الترمذي، وقال: لا يتابع ضمرة عليه، وهو خطأ عند أهل الحديث. ثم إن في الخبر ما يدل على بطلانه وهو حياة الخضر ﵇ فقد صرح بموته جمهور أهل العلم فيما نقله أبو حيان في " البحر المحيط "، وذكر الحافظ في " الإصابة " منهم إبراهيم الحربي، وعبد الله بن المبارك، والبخاري، وأبا طاهر ابن العبادي، وأبا الفضل بن ناصر، وأبا بكر بن العربي، وابن الجوزي وغيرهم. ونقل عن أبي الحسن بن المنادي قوله: بحثت عن تعمير الخضر وهل هو باق أم لا؟ فإذا أكثر المغفلين مغترون بأنه باق من أجل ما روي في ذلك، قال: والأحاديث المرفوعة في ذلك واهية، والسند إلى أهل الكتاب =

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