Minhaj as-SunnahIbn Taimiya

And he said:

“Indeed, Allah has placed truth upon Umar’s tongue and in his heart” (1).

On more than one occasion, he was in accord with his Lord, and the Quran was revealed confirming what he had said.

Ibn Umar said, “We used to say that divine tranquility spoke through Umar’s tongue” (2).

This was because his soul had been perfected through knowledge and justice. Allah Most High says:

“The word of your Lord has been fulfilled in truth and justice” [Surah al-Anām: 115].

Allah Most High sent the messengers with knowledge and justice; thus, the more complete a person is in knowledge and justice, the closer he is to that which the messengers brought.

This was more manifest in Umar than in others. As for his deeds and justice, this is evident to everyone. His knowledge, however, is discerned through his judgment and his understanding of the Muslims’ best interests—what benefits them and what harms them in their religion and worldly lives. It is also discerned through disputed questions in which he held one view and others held another, for Umar proved correct in disputed matters and in accord with the revealed texts more often than Uthman and Ali did.

(1) The hadith is narrated with the wording “Indeed, Allah has caused truth to be…”; in another version, “placed truth…”; and in another, “set truth….” It is reported from Ibn Umar, Abū Dharr, Abū Hurayra, and Umar ibn Abd al-Azīz in *Sunan Abī Dāwūd*, 3/191–192, “The Book of Land Tax, Governance, and Fay,” chapter “On Registering Stipends”; *Sunan al-Tirmidhī*, 5/280, “The Book of Virtues,” chapter “The Virtues of Abū Hafs Umar.” Al-Tirmidhī said: “This is a sound, authentic, and uncommon hadith through this chain.” See also *Sunan Ibn Mājah*, 1/40, the Introduction, chapter “The Virtues of the Companions of the Messenger of Allah—may Allah bless him and grant him peace”; and *al-Musnad*, al-Maārif ed., 7/155 and 8/77; al-Halabī ed., 2/401 and 5/145, 165, 177. (2) This report will appear on the following page; see my discussion of it there.
وَقَالَ: " «إِنَّ اللَّهَ ضَرَبَ الْحَقَّ عَلَى لِسَانِ عُمَرَ وَقَلْبِهِ» " (١) . وَوَافَقَ رَبَّهُ فِي غَيْرِ وَاحِدَةٍ نَزَلَ فِيهَا الْقُرْآنُ بِمِثْلِ مَا قَالَ. وَقَالَ ابْنُ عُمَرَ: كُنَّا نَتَحَدَّثُ أَنَّ السَّكِينَةَ تَنْطِقُ عَلَى لِسَانِ عُمَرَ (٢) . وَهَذَا لِكَمَالِ نَفْسِهِ بِالْعِلْمِ وَالْعَدْلِ، قَالَ اللَّهُ - تَعَالَى -: {وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقًا وَعَدْلًا} [سُورَةُ الْأَنْعَامِ: ١١٥] فَاللَّهُ - تَعَالَى - بَعَثَ الرُّسُلَ بِالْعِلْمِ وَالْعَدْلِ؛ فَكُلُّ مَنْ كَانَ أَتَمَّ عِلْمًا وَعَدْلًا كَانَ أَقْرَبَ إِلَى مَا جَاءَتْ بِهِ الرُّسُلُ. وَهَذَا كَانَ فِي عُمَرَ أَظْهَرُ مِنْهُ فِي غَيْرِهِ، وَهَذَا فِي الْعَمَلِ وَالْعَدْلِ ظَاهِرٌ لِكُلِّ أَحَدٍ، وَأَمَّا الْعِلْمُ فَيُعْرَفُ بِرَأْيِهِ وَخِبْرَتِهِ بِمَصَالِحِ الْمُسْلِمِينَ، وَمَا يَنْفَعُهُمْ وَمَا يَضُرُّهُمْ فِي دِينِهِمْ وَدُنْيَاهُمْ، وَيُعْرَفُ بِمَسَائِلِ النِّزَاعِ الَّتِي لَهُ فِيهَا قَوْلٌ وَلِغَيْرِهِ فِيهَا قَوْلٌ؛ فَإِنَّ صَوَابَ عُمَرَ فِي مَسَائِلِ النِّزَاعِ وَمُوَافَقَتَهُ لِلنُّصُوصِ أَكْثَرُ مِنْ صَوَابِ عُثْمَانَ وَعَلِيٍّ.
(١) جَاءَ الْحَدِيثُ بِلَفْظِ: إِنَّ اللَّهَ جَعَلَ الْحَقَّ، وَبِلَفْظٍ: وَضَعَ الْحَقَّ، وَبِلَفْظٍ: ضَرَبَ الْحَقَّ، عَنِ ابْنِ عُمَرَ وَأَبِي ذَرٍّ وَأَبِي هُرَيْرَةَ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ فِي سُنَنِ أَبِي دَاوُدَ ٣/١٩١ - ١٩٢ كِتَابِ الْخَرَاجِ وَالْإِمَارَةِ وَالْفَيْءِ، بَابِ فِي تَدْوِينِ الْعَطَاءِ، سُنَنِ التِّرْمِذِيِّ ٥/٢٨٠ كِتَابِ الْمَنَاقِبِ، بَابِ مَنَاقِبِ أَبِي حَفْصٍ عُمَرَ، وَقَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، سُنَنِ ابْنِ مَاجَهْ ١/٤٠ الْمُقَدِّمَةِ، بَابِ فِي فَضَائِلِ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) الْمُسْنَدَ ط. الْمَعَارِفِ ٧/١٥٥، ٨/٧٧ ط. الْحَلَبِيِّ ٢/٤٠١، ٥/١٤٥، ١٦٥، ١٧٧ (٢) سَيَأْتِي هَذَا الْأَثَرُ فِي الصَّفْحَةِ التَّالِيَةِ فَانْظُرْ كَلَامِي عَلَيْهِ هُنَاكَ.

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