Minhaj as-SunnahIbn Taimiya

greetings of peace—but do not call me the Commander of the Faithful, for today I am no longer the commander of the believers. Say instead: Umar ibn al-Khattab seeks permission to be buried alongside his two companions.’”

(He conveyed the greeting and asked permission to enter. He then entered and found her sitting and weeping. He said, “Umar ibn al-Khattab sends you greetings of peace (1) and seeks permission to be buried alongside his two companions.”) (2).

She said (3), “I had wanted that place for myself, but today (4) I shall give him preference over myself.”

When he returned, it was said, “Abd Allah ibn Umar has arrived.” Umar said (5), “Sit me up.” A man helped him sit up, and Umar asked, “What news do you have?”

He replied, “What you wished for, O Commander of the Faithful: she has granted permission.”

Umar said, “Praise be to Allah. Nothing was more important to me than that (6). When I die (7), carry me there. Then convey the greeting and say (8), ‘Umar ibn al-Khattab seeks permission to enter.’ If she grants me permission, take me in; but if she turns me away, take me back (9) to the Muslim cemetery.” He then related the remainder of the hadith.

Thus, the hadith itself shows that Umar knew that Allah’s Messenger—peace and blessings be upon him—had died pleased with him, and that his subjects were pleased with him (10) and acknowledged that he had dealt justly with them. When Umar died, it was as though they had never suffered any calamity before the calamity of his death, so grievous was it to them.

(1) (H), (B): “Umar sends you [feminine singular] greetings of peace”; (N): “Umar sends you [plural] greetings of peace.” (2) The text between the two asterisks is absent from (H), (R), and (M). (3) (H), (R), (Y): “She said.” (4) Al-Bukhārī: “and I shall certainly give him preference” (*Fath al-Bārī*: “and today I shall certainly favor him with it”). (5) Al-Bukhārī: “He said.” (6) Al-Bukhārī: “Nothing was more important to me than that.” (7) (H), (R), (Y), (M), and (B): A reading in al-Bukhārī has: “when I have been taken in death.” (8) Al-Bukhārī: “then say.” (9) (R), (Y), (B): “then take me back.” (10) (B): *ridwānun* (“approval”), which is a textual corruption.
السَّلَامَ - وَلَا تَقُلْ: أَمِيرُ الْمُؤْمِنِينَ، فَإِنِّي لَسْتُ الْيَوْمَ لِلْمُؤْمِنِينَ أَمِيرًا - وَقُلْ: يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ. (* فَسَلَّمَ وَاسْتَأْذَنَ، ثُمَّ دَخَلَ عَلَيْهَا فَوَجَدَهَا قَاعِدَةً تَبْكِي، فَقَالَ: يَقْرَأُ عَلَيْكِ عُمَرُ بْنُ الْخَطَّابِ السَّلَامَ (١) وَيَسْتَأْذِنُ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ *) (٢) . فَقَالَتْ (٣) : كُنْتُ أُرِيدُهُ لِنَفْسِي، وَلَأُوثِرَنَّهُ الْيَوْمَ (٤) عَلَى نَفْسِي، فَلَمَّا أَقْبَلَ قِيلَ: هَذَا عَبْدُ اللَّهِ بْنُ عُمَرَ قَدْ جَاءَ. فَقَالَ (٥) : ارْفَعُونِي. فَأَسْنَدَهُ رَجُلٌ إِلَيْهِ، فَقَالَ: مَا لَدَيْكَ؟ قَالَ: الَّذِي تُحِبُّ يَا أَمِيرَ الْمُؤْمِنِينَ، أَذِنَتْ، قَالَ: الْحَمْدُ لِلَّهِ، مَا كَانَ شَيْءٌ أَهَمَّ مِنْ ذَلِكَ (٦) ، فَإِذَا أَنَا قَضَيْتُ (٧) فَاحْمِلُونِي، ثُمَّ سَلِّمْ وَقُلْ (٨) : يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ، فَإِنْ أَذِنَتْ لِي فَأَدْخِلُونِي، وَإِنْ رَدَّتْنِي رُدُّونِي (٩) إِلَى مَقَابِرِ الْمُسْلِمِينَ " وَذَكَرَ تَمَامَ الْحَدِيثِ. فَفِي نَفْسِ الْحَدِيثِ أَنَّهُ يَعْلَمُ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَاتَ وَهُوَ عَنْهُ رَاضٍ وَرَعِيَّتُهُ عَنْهُ رَاضُونَ (١٠) مُقِرُّونَ بِعَدْلِهِ فِيهِمْ، وَلَمَّا مَاتَ كَأَنَّهُمْ لَمْ يُصَابُوا بِمُصِيبَةٍ قَبْلَ مُصِيبَتِهِ، لِعِظَمِهَا عِنْدَهُمْ.
(١) ح، ب: يَقْرَأُ عَلَيْكِ عُمَرُ السَّلَامَ، ن: يَقْرَأُ عَلَيْكُمْ عُمَرُ السَّلَامَ. (٢) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (ح) ، (ر) ، (م) . (٣) ح، ر، ي: قَالَتْ. (٤) الْبُخَارِيِّ: وَلَأُوثِرَنَّ (فَتْحَ الْبَارِي وَلَأُوثِرَنَّهُ بِهِ الْيَوْمَ) . (٥) الْبُخَارِيِّ: قَالَ. (٦) الْبُخَارِيِّ: مَا كَانَ مِنْ شَيْءٍ أَهَمَّ إِلَيَّ مِنْ ذَلِكَ. (٧) ح، ر، ي، م، ب: قِرَاءَةٌ فِي الْبُخَارِيِّ: قُبِضْتُ. (٨) الْبُخَارِيِّ: فَقُلْ. (٩) ر، ي، ب: فَرُدُّونِي. (١٠) ب: رِضْوَانٌ، وَهُوَ تَحْرِيفٌ.

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