16
As for the disparity (1) between Umar’s conduct and that of those who ruled after him, it is a matter known to common people and the elite alike. These were manifest deeds and an unmistakable course of conduct, revealing in Umar a sincerity of intention, pursuit of justice, freedom from ulterior motive, and restraint of personal desire not evident in others.
For this reason, the Prophet—may Allah bless him and grant him peace—said to him: “Satan never sees you taking a path without taking a path other than yours” (2), for Satan gains mastery over a person only through his desires, and Umar had subdued his desires.
The Prophet—may Allah bless him and grant him peace—also said: “Had I not been sent among you, Umar would have been sent among you” (3).
(1) R, H, and Y read: *al-tafādul* (“difference in merit”).
(2) This is part of a lengthy hadith that will be quoted in full on p. 70. Muhammad ibn Sa‘d ibn Abī Waqqās related it from his father, Sa‘d—may Allah be pleased with him—at two places in *Sahīh al-Bukhārī*: 4/126, “The Book of the Beginning of Creation,” chapter “The Description of Iblīs and His Hosts”; and 5/11, “The Book of the Merits of the Prophet’s Companions—may Allah bless him and grant him peace,” chapter “The Merits of Umar ibn al-Khattāb.” At the first location, it begins: “Umar requested permission to enter upon the Messenger of Allah—may Allah bless him and grant him peace—while some women of Quraysh were with him, speaking to him…” The hadith includes the Messenger of Allah’s words—may Allah bless him and grant him peace: “By Him in whose hand is my soul, Satan has never encountered you taking a path without taking a path other than yours.”
(3) Ibn Taymiyya cites this hadith again a few pages later in this part, on p. 69, where he expressly states that this wording occurs in *Sunan al-Tirmidhī*. I could not find the hadith with this wording there. I found that al-Suyūtī included it in *al-Jāmi al-Kabīr* and marked it “Ad,” meaning that Ibn Adī included it in *al-Kāmil* and said, “It is *gharīb*.” He also marked it “Kr” (meaning Ibn Asākir in his *Tārīkh*) from Uqba ibn Āmir, and “Ad” from Bilāl, *wa-nāha*; Ibn Adī said, “It is not reliably preserved.” Ibn al-Jawzī included it in *al-Mawduāt*. He cited the hadith there, 1/320–321, through two chains and then said: “These two hadiths are not authentically established from the Messenger of Allah—may Allah bless him and grant him peace”; he also explained why they were fabricated. The hadith appears twice in *Fadāil al-Sahāba*. At 1/428, no. 676, the editor comments: “Its chain is weak because one of its men is unidentified.” He also refers to al-Suyūtī’s citation of it in *al-Laālī al-Masnūa*, 1/302; al-Shawkānī’s citation in *al-Fawāid al-Majmūa*, p. 336; and al-Muallimī’s comment on p. 337, which indicates that the hadith is fabricated. It appears again as no. 677, where the editor states that it is fabricated.
وَأَمَّا التَّفَاوُتُ
(١)
بَيْنَ سِيرَةِ عُمَرَ وَسِيرَةِ مَنْ وَلِيَ بَعْدَهُ فَأَمْرٌ قَدْ عَرَفَتْهُ الْعَامَّةُ وَالْخَاصَّةُ؛ فَإِنَّهَا أَعْمَالٌ ظَاهِرَةٌ، وَسِيرَةٌ بَيِّنَةٌ، يَظْهَرُ لِعُمَرَ فِيهَا مَنْ حُسْنِ النِّيَّةِ، وَقَصْدِ الْعَدْلِ، وَعَدَمِ الْغَرَضِ، وَقَمْعِ الْهَوَى مَا لَا يَظْهَرُ مِنْ غَيْرِهِ.
وَلِهَذَا قَالَ لَهُ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"
«مَا رَآكَ الشَّيْطَانُ سَالِكًا فَجًّا إِلَّا سَلَكَ فَجًّا غَيْرَ فَجِّكَ»
"
(٢)
، لِأَنَّ الشَّيْطَانَ إِنَّمَا يَسْتَطِيلُ عَلَى الْإِنْسَانِ بِهَوَاهُ، وَعُمَرُ قَمَعَ هَوَاهُ.
وَقَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"
«لَوْ لَمْ أُبْعَثْ فِيكُمْ لَبُعِثَ فِيكُمْ عُمَرُ»
(٣)
"
.
(١) ر، ح، ي: التَّفَاضُلُ.
(٢) هَذَا جُزْءٌ مِنْ حَدِيثٍ طَوِيلٍ وَسَيَرِدُ فِي ص ٧٠ مُطَوَّلًا، رَوَاهُ مُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ عَنْ أَبِيهِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ فِي مَوْضِعَيْنِ، فِي الْبُخَارِيِّ ٤/١٢٦ كِتَابِ بَدْءِ الْخَلْقِ بَابِ صِفَةِ إِبْلِيسَ وَجُنُودِهِ ٥/١١ كِتَابِ فَضَائِلِ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، بَابِ مَنَاقِبِ عُمَرَ بْنِ الْخَطَّابِ، وَأَوَّلُهُ فِي الْمَوْضِعِ الْأَوَّلِ: اسْتَأْذَنَ عُمَرُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعِنْدَهُ نِسَاءٌ مِنْ قُرَيْشٍ يُكَلِّمْنَهُ، الْحَدِيثَ، وَفِيهِ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَالَّذِي نَفْسِي بِيَدِهِ مَا لَقِيَكَ الشَّيْطَانُ قَطُّ سَالِكًا فَجًّا إِلَّا سَلَكَ فَجًّا غَيْرَ فَجِّكَ.
(٣) أَوْرَدَ ابْنُ تَيْمِيَةَ هَذَا الْحَدِيثَ مَرَّةً أُخْرَى فِي هَذَا الْجُزْءِ بَعْدَ صَفَحَاتٍ ص ٦٩ وَنَصَّ هُنَاكَ عَلَى أَنَّ هَذَا اللَّفْظَ فِي التِّرْمِذِيِّ، وَلَمْ أَجِدِ الْحَدِيثَ بِهَذَا اللَّفْظِ فِي سُنَنِ التِّرْمِذِيِّ، وَوَجَدْتُ السُّيُوطِيَّ ذَكَرَهُ فِي الْجَامِعِ الْكَبِيرِ وَقَالَ عَنْهُ: عُدَّ؛ أَيْ: ذَكَرَهُ ابْنُ عَدِيٍّ فِي الْكَامِلِ، وَقَالَ: غَرِيبٌ. كر (أَيِ: ابْنُ عَسَاكِرَ فِي تَارِيخِهِ) عَنْ عُقْبَةَ بْنِ عَامِرٍ، عُدَّ عَنْ بِلَالٍ وَنَاحَ وَقَالَ عُدَّ: غَيْرَ مَحْفُوظٍ، وَأَوْرَدَهُ ابْنُ الْجَوْزِيِّ فِي الْمَوْضُوعَاتِ، وَذَكَرَ ابْنُ الْجَوْزِيِّ الْحَدِيثَ فِي كِتَابِهِ الْمَوْضُوعَاتِ ١/٣٢٠ - ٣٢١ مِنْ طَرِيقَيْنِ ثُمَّ قَالَ: هَذَانِ حَدِيثَانِ لَا يَصِحَّانِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبَيَّنَ سَبَبَ وَضْعِهِمَا، وَجَاءَ الْحَدِيثُ مَرَّتَيْنِ فِي فَضَائِلِ الصَّحَابَةِ ١/٤٢٨ رَقْمَ ٦٧٦ وَذَكَرَ الْمُحَقِّقُ فِي تَعْلِيقِهِ: إِسْنَادُهُ ضَعِيفٌ لِإِبْهَامِ الرَّجُلِ، وَأَشَارَ إِلَى ذِكْرِ السُّيُوطِيِّ لَهُ فِي اللَّآلِئِ الْمَصْنُوعَةِ ١/٣٠٢، وَالشَّوْكَانِيِّ فِي الْفَوَائِدِ الْمَجْمُوعَةِ ص ٣٣٦، وَإِلَى تَعْلِيقِ الْمُعَلِّمِي ص ٣٣٧ بِمَا يُشِيرُ إِلَى وَضْعِ الْحَدِيثِ، ثُمَّ جَاءَ الْحَدِيثُ مَرَّةً أُخْرَى رَقْمَ ٦٧٧، وَقَالَ الْمُحَقِّقُ: إِنَّهُ مَوْضُوعٌ.