Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Walīd ibn Muslim relates—through ʿAbd al-Raḥmān ibn Ḥassān al-Kinānī—who said:

When Sulaymān fell ill at Dābiq he asked, “Rajāʾ, shall I appoint my son as my successor?”

I replied, “Your son is away.”

He said, “Then the other one?”

I said, “He is still a child.”

He asked, “Whom do you recommend?”

I answered, “ʿUmar ibn ʿAbd al-ʿAzīz.”

He said, “I fear the sons of ʿAbd al-Malik will not agree.”

I said, “Then invest him, and after him Yazīd ibn ʿAbd al-Malik. Write a decree, seal it, and summon them to pledge allegiance to a document that remains sealed.”

So he wrote the covenant and sealed it. I then went out and announced, “The Commander of the Faithful orders you to pledge allegiance to the one named in this document.”

They asked, “Who is named in it?”

I replied, “It is sealed, and you will not be told who is in it until he dies.”

They refused. Sulaymān therefore said, “Go to the guards, proclaim, ‘The congregational prayer!’ and command them to pledge their allegiance. Whoever refuses—strike off his head.”

He did so, and they pledged.

Rajāʾ continued: When they had dispersed, Hishām came to me with his entourage and said, “You know where you stand with us, and I fear the Commander of the Faithful has removed the office from me. Tell me while there is still breath in the matter.”

I said, “Glory be to Allah! The Commander of the Faithful binds me to secrecy, and I disclose it to you? Never!” He circled round me, coaxing and pleading (1), but I refused him, and he left.

As I was walking I heard a commotion behind me; it was ʿUmar ibn ʿAbd al-ʿAzīz. He said, “Rajāʾ, something momentous has taken hold of me because of that man. I fear he has given the office to me, and I am not equal to it. Tell me while the matter is still alive, that I might disengage myself.”

I said, “Glory be to Allah! He enjoins me to secrecy about a matter, and I reveal it to you!”

A similar report is transmitted by al-Wāqidī.

Dāʾūd ibn Khālid narrated to us, from Suhayl ibn Abī Suhayl, who heard Rajāʾ ibn Ḥaywah say—adding:

“ʿUmar ibn ʿAbd al-ʿAzīz led the funeral prayer over Sulaymān, and when he had finished burying him…"

(1) The verb alasa-hu ‘ala kada is used when someone persistently steers another toward what he wants. ‘Umar said to ‘Uthman about the meaning of kalimat al-ikhlas (the phrase of purity of faith): it is the word over which the Prophet pressed his uncle—Abu Talib—at the time of death, namely the testimony la ilaha illa Allah; that is, he kept urging and coaxing him to pronounce it.
الوَلِيْدُ بنُ مُسْلِمٍ: عَنْ عَبْدِ الرَّحْمَنِ بنِ حَسَّانٍ الكِنَانِيِّ، قَالَ: لَمَّا مَرِضَ سُلَيْمَانُ بِدَابِقَ، قَالَ: يَا رَجَاءُ، أَسْتَخْلِفُ ابْنِي؟ قَالَ: ابْنُكَ غَائِبٌ. قَالَ: فَالآخَرُ؟ قَالَ: هُوَ صَغِيْرٌ. قَالَ: فَمَنْ تَرَى؟ قَالَ: عُمَرُ بنُ عَبْدِ العَزِيْزِ. قَالَ: أَتَخَوَّفُ بَنِي عَبْدِ المَلِكِ أَنْ لاَ يَرْضَوْا. قَالَ: فَوَلِّهِ، وَمِنْ بَعْدِهِ يَزِيْدَ بنِ عَبْدِ المَلِكِ، وَتَكْتُبُ كِتَاباً وَتَخْتِمُهُ، وَتَدْعُوْهُم إِلَى بَيْعَةٍ مَخْتُوْمٍ عَلَيْهَا. قَالَ: فَكَتَبَ العَهْدَ، وَخَتَمَهُ، فَخَرَجَ رَجَاءُ، وَقَالَ: إِنَّ أَمِيْرَ المُؤْمِنِيْنَ يَأْمُرُكُمْ أَنْ تُبَايِعُوا لِمَنْ فِي هَذَا الكِتَابِ. قَالُوا: وَمَنْ فِيْهِ؟ قَالَ: مَخْتُوْمٌ، وَلاَ تُخْبَرُوْنَ بِمَنْ فِيْهِ حَتَّى يَمُوْتَ. فَامْتَنَعُوا، فَقَالَ سُلَيْمَانُ: انْطَلِقْ إِلَى أَصْحَابِ الشُّرَطِ، وَنَادِ الصَّلاَةَ جَامِعَةً، وَمُرْهُم بِالبَيْعَةِ، فَمَنْ أَبَى، فَاضْرِبْ عُنُقَهُ. فَفَعَلَ، فَبَايَعُوا. قَالَ رَجَاءٌ: فَلَمَّا خَرَجُوا، أَتَانِي هِشَامٌ فِي مَوْكِبِهِ، فَقَالَ: قَدْ عَلِمْتُ مَوْقِفَكَ مِنَّا، وَأَنَا أَتَخَوَّفُ أَنْ يَكُوْنَ أَمِيْرُ المُؤْمِنِيْنَ أَزَالَهَا عَنِّي، فَأَعْلِمْنِي مَا دَامَ فِي الأَمْرِ نَفَسٌ. قُلْتُ: سُبْحَانَ اللهِ! يَسْتَكْتِمُنِي أَمِيْرُ المُؤْمِنِيْنَ، وَأُطْلِعُكَ، لاَ يَكُوْنُ ذَاكَ أَبَداً، فَأَدَارَنِي، وَأَلاَصَنِي (١) ، فَأَبَيْتُ عَلَيْهِ، فَانْصَرَفَ. فَبَيْنَا أَنَا أَسِيْرُ، إِذْ سَمِعْتُ جَلَبَةً خَلْفِي، فَإِذَا عُمَرُ بنُ عَبْدِ العَزِيْزِ، فَقَالَ: يَا رَجَاءُ، قَدْ وَقَعَ فِي نَفْسِي أَمْرٌ كَبِيْرٌ مِنْ هَذَا الرَّجُلِ، أَتَخَوَّفُ أَنْ يَكُوْنَ جَعَلَهَا إِلَيَّ، وَلَسْتُ أَقُوْمُ بِهَذَا الشَّأْنِ، فَأَعْلِمْنِي مَا دَامَ فِي الأَمْرِ نَفَسٌ، لَعَلِّي أَتَخَلَّصُ. قُلْتُ: سُبْحَانَ اللهِ! يَسْتَكْتِمُنِي أَمْراً أُطْلِعُكَ عَلَيْهِ! رَوَى نَحْوَهَا: الوَاقِدِيُّ. حَدَّثَنَا دَاوُدُ بنُ خَالِدٍ، عَنْ سُهَيْلِ بنِ أَبِي سُهَيْلٍ، سَمِعَ رَجَاءَ بنَ حَيْوَةَ يَقُوْلُ، وَزَادَ: فَصَلَّى عَلَى سُلَيْمَانَ عُمَرُ بنُ عَبْدِ العَزِيْزِ، فَلَمَّا فَرَغَ مِنْ دَفْنِهِ،
(١) يقال: ألاصه على كذا: إذا أداره على الشئ الذي يريده، وقال عمر لعثمان في معنى كلمة الاخلاص: هي الكلمة التي ألاص عليها النبي ﷺ عمه يعني أبا طالب عند الموت: شهادة أن لا إله إلا الله، أي: أداره عليها، وراوده فيها.

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