Al-Bidayah wa an-NihayahIbn Kathir

his rule. The one whom Allah has established in His earth and in the lands, entrusted with His creatures and servants, stretched out for him the hand of authority, and elevated his rank and station—it is only fitting that he discharge the trust, render the faith sincerely, keep his inner self unsullied, perfect his public conduct, make justice his constant practice, and set reward (1) as his intended aim. For oppression trips the foot, removes blessings, brings down calamities, and destroys nations.

He also said:

“To oppose the physician is to invite torment.

“Many a stratagem is more beneficial than an entire tribe.

“Dying in the quest for vengeance is better than living in disgrace.

“The fatness of anger is emaciated, and the governor of treachery is dismissed.

“The hearts of the wise discern (2) secrets from mere glances of the eyes.

“Be content, once your brother assumes office, with a tenth of the affection you were accustomed to in his friendship.

“Humility is one of the snares of honor.

“How excellent good opinion would be were it not tainted by incapacity.

“How repugnant suspicion would be were it not mixed with prudence.”

And in the course (3) of his words he mentioned that a servant of ʿAbd Allah ibn ʿUmar committed a sin. Ibn ʿUmar wanted to punish him for his offense. The servant said, “My master, do you yourself not have a sin for which you fear Allah (4)?” He replied, “Indeed.” The servant said, “Then, by the One (5) who has granted you respite, grant me respite.”

The servant sinned a second time (6), and Ibn ʿUmar wished to punish him; the servant repeated the same words, so he pardoned him. Then he sinned a third time, and Ibn ʿUmar punished him while he remained silent. Ibn ʿUmar asked, “Why did you not say what you said the first two times (7)?” He replied, “My master, out of shame before your forbearance despite the repetition of my offense.” Ibn ʿUmar wept and said, “I am more deserving of shame before my Lord. You are free for the sake of Allah, Exalted be He.”

Among his poetry in praise of the Caliph:

[from the Kāmil meter]

(1) In manuscripts A and B: wal-amn bahr gharaduhu al-maqsud (and security is a sea whose purpose is intended). (2) In manuscripts A and B: yasfasaf. (3) In manuscripts A and B: fi ’uyun (in springs). (4) In manuscripts A and B: takhaf min Allah minhu (fear Allah because of it). (5) In the printed edition: qala bi-lladhi. (6) In the printed edition: thaniyyan (secondly). (7) In the printed edition: al-awwalatayn (the first two); this is an error.
حكمه، منْ مَكَّنَهُ اللهُ في أرضِهِ وبلادِهِ وائْتَمَنَهُ على خلقِهِ وعبادِهِ، وبسَطَ يَدَهُ وسلطانَهُ، ورَفَعَ مَحَلَّهُ ومكانَهُ، فحقيقٌ عليهِ أن يُؤَدّيَ الأمانَةَ، ويُخْلِصَ الديانةَ، ويُجْمِلَ السَّريرةَ، ويُحْسِنَ السِّيرةَ، ويَجْعَلَ العَدْلَ دَأْبَهُ المَعْهُود، والأَجْرَ (١) غَرَضَهُ المَقْصود، فالظُّلْمَ يُزِلُّ القَدَم، ويُزِيلُ النِّعم، ويجلبُ النِّقَم، ويُهْلِكُ الأُمَم. وقال أيضًا: معارضَةُ الطَّبيب تُوجِبُ التَّعذيب. رُبَّ حِيلَةٍ أنفعُ من قَبيلة. الموتُ في طلب الثأر خيرٌ من الحياة في عار. سَمينُ الغضب مَهْزُول، وَوالي الغَدْرِ مَعْزول. قلوبُ الحكماءِ تَسْتَشِفُّ (٢) الأَسْرار من لَمَحَاتِ الأَبْصار. اِرْضَ مِنْ أخيكَ في ولايتهِ بعُشْرِ ما كُنْتَ تَعْهَدُهُ في مَوَدَّتِهِ. التَّواضعُ من مَصَائِدِ الشَّرَفِ. ما أَحْسَنَ حُسْنَ الظَّنِّ لولا أَنَّ فيهِ العَجْزَ. ما أَقْبَحَ سُوءَ الظَّنِّ لولا أَنَّ فيهِ الحَزْمَ. وذكر في غضون (٣) كلامه أَنَّ خادمًا لعبد الله بن عمر أذنبَ فأرادَ ابنُ عمر أن يعاقبَهُ على ذنبه فقال: يا سيدي أما لَكَ ذَنْبٌ تخافُ من الله فيه (٤) ؟ قال: بلى، قال: فبالذي (٥) أمهلكَ لما أَمْهَلتني، ثم أَذْنَبَ العبدُ ثانية (٦) فأرادَ عقوبتَه فقال له مثلَ ذلك فعفا عنه، ثم أذنبَ الثالثةَ فعاقبه وهو لا يتكلم فقال له ابن عمر: مالك لم تَقُلْ مِثل ما قلتَ في الأوليين (٧) ؟ فقال: يا سيّدي حياءً من حلمك مع تكرار جُرْمي. فَبَكى ابن عمر وقال: أنا أحقُّ بالحياءِ من ربّي، أنتَ حُرٌّ لوجه الله تعالى. ومن شعره يمدح الخليفة: [من الكامل]
(١) أ، ب: والأمن بحر غرضه المقصود. (٢) أ، ب: يسفسف. (٣) أ، ب: في عيون. (٤) أ، ب: تخاف من الله منه. (٥) ط: قال بالذي. (٦) ط: ثانيًا. (٧) ط: الأولتين؛ وهو خطأ.

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