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with Islam in Umar’s time as with a man advancing: it drew ever nearer. But when Umar was killed, it became like a man retreating: it only grew ever more distant.
Ibn Masud said:
“We have remained mighty ever since Umar embraced Islam.”(1)
He also said:
“When the righteous are mentioned, be sure to mention Umar. His embrace of Islam was a triumph, and his rule was a conquest.”(2)
He also said:
“Umar was the most knowledgeable among us concerning the Book of Allah, the most deeply versed among us in Allah’s religion, and the one among us who knew Allah best. By Allah, this is clearer than a road followed by travelers”—meaning that this is an evident matter known to the people.(3)
(1) This report appears in *Fadāil al-Sahāba*, no. 368; the editor stated that its chain is authentic. It was also narrated by al-Bukhārī and al-Tabarānī. For no. 372, the editor graded its chain as fair. Regarding no. 615, he stated that he could not identify one of the transmitters in its chain, while the others are trustworthy. Al-Muhibb al-Tabarī cited the report in *al-Riyād al-Nadira*, 1/257, and said: “It was included by al-Bukhārī and Abū Hātim.” The hadith from Abdullah ibn Masūd—may Allah be pleased with him—appears in al-Bukhārī, 5/11, Book of the Virtues of the Prophet’s Companions, chapter “The Merits of Umar”; and 5/48, Book of the Merits of the Ansār, chapter “Umar’s Embrace of Islam.”
(2) This report appears in *Fadāil al-Sahāba*, nos. 340, 353, and 357, in an abridged form ending with the words, “Be sure to mention Umar.” The editor authenticated their chains. It also appears at greater length but with different wording in nos. 356 and 475; the editor authenticated the chain of the former and classified the latter as weak. The concluding statement, “His embrace of Islam was a triumph, and his rule was a conquest,” appears with similar wording in report no. 307, whose chain the editor graded as fair. The report also appears with different wording in *Majma al-Zawāid*, 9/67, 77, and 78.
(3) Al-Haythamī cited this report from Ibn Masūd—may Allah be pleased with him—twice in volume 9 of *Majma al-Zawāid*. On the first occasion, he said: “Al-Tabarānī narrated it within a lengthy account concerning Umar’s death.” He cited it a second time as part of a lengthy report, 9/77–78, containing the words: “By Allah, it is clearer than a road followed by travelers.” Al-Haythamī said: “Al-Tabarānī narrated it through several chains, and the transmitters in one of them are transmitters of the *Sahīh*.” Ibn al-Jawzī likewise cited the report at length in *Tārīkh Umar ibn al-Khattāb*, p. 214.
الْإِسْلَامُ فِي زَمَنِ عُمَرَ كَالرَّجُلِ الْمُقْبِلِ، لَا يَزْدَادُ إِلَّا قُرْبًا، فَلَمَّا قُتِلَ كَانَ كَالرَّجُلِ الْمُدْبِرِ لَا يَزْدَادُ إِلَّا بُعْدًا،
وَقَالَ ابْنُ مَسْعُودٍ:
مَا زِلْنَا أَعِزَّةً مُنْذُ أَسْلَمَ عُمَرُ
(١)
.
وَقَالَ أَيْضًا:
إِذَا ذُكِرَ الصَّالِحُونَ فَحَيْهَلَا بِعُمَرَ، كَانَ إِسْلَامُهُ نَصْرًا، وَإِمَارَتُهُ فَتْحًا
(٢)
.
وَقَالَ أَيْضًا:
كَانَ عُمَرُ أَعْلَمَنَا بِكِتَابِ اللَّهِ، وَأَفْقَهَنَا فِي دِينِ اللَّهِ، وَأَعْرَفَنَا بِاللَّهِ، وَاللَّهِ لَهُوَ أَبْيَنُ مِنْ طَرِيقِ السَّاعِينَ، يَعْنِي أَنَّ هَذَا أَمْرٌ بَيِّنٌ يَعْرِفُهُ النَّاسُ
(٣)
(١) هَذَا الْأَثَرُ فِي كِتَابِ فَضَائِلِ الصَّحَابَةِ رَقْمَ ٣٦٨ وَقَالَ الْمُحَقِّقُ: إِنَّ إِسْنَادَهُ صَحِيحٌ، وَأَخْرَجَهُ الْبُخَارِيُّ وَالطَّبَرَانِيُّ رَقْمَ ٣٧٢ وَحَسَّنَ الْمُحَقِّقُ سَنَدَهُ رَقْمَ ٦١٥ قَالَ الْمُحَقِّقُ: إِنَّهُ لَمْ يَجِدْ أَحَدَ رِجَالِ السَّنَدِ وَالْبَاقُونَ ثِقَاتٌ، وَذَكَرَ الْأَثَرَ الْمُحِبُّ الطَّبَرِيُّ فِي الرِّيَاضِ النَّضِرَةِ ١/٢٥٧ وَقَالَ: خَرَّجَهُ الْبُخَارِيُّ وَأَبُو حَاتِمٍ، وَالْحَدِيثُ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ فِي: الْبُخَارِيِّ ٥/١١ كِتَابِ فَضَائِلِ أَصْحَابِ النَّبِيِّ بَابِ مَنَاقِبِ عُمَرَ ٥/٤٨ كِتَابِ مَنَاقِبِ الْأَنْصَارِ، بَابِ إِسْلَامِ عُمَرَ.
(٢) جَاءَ هَذَا الْأَثَرُ فِي كِتَابِ فَضَائِلِ الصَّحَابَةِ الْأَرْقَامَ ٣٤٠، ٣٥٣، ٣٥٧ وَجَاءَ الْأَثَرُ فِيهِ مُخْتَصَرًا حَتَّى قَوْلُهُ فَحَيْهَلَا بِعُمَرَ، وَصَحَّحَ الْمُحَقِّقُ سَنَدَهَا، وَجَاءَ الْأَثَرُ مُطَوَّلًا وَلَكِنْ بِأَلْفَاظٍ مُخْتَلِفَةٍ، الْأَرْقَامَ ٣٥٦، ٤٧٥ وَصَحَّحَ الْمُحَقِّقُ سَنَدَ الْأَوَّلِ، وَضَعَّفَ الثَّانِيَ، وَجَاءَتِ الْعِبَارَةُ الْأَخِيرَةُ: كَانَ إِسْلَامُهُ نَصْرًا وَإِمَارَتُهُ فَتْحًا، بِأَلْفَاظٍ مُقَارَبَةٍ فِي الْأَثَرِ رَقْمَ ٣٠٧ وَإِسْنَادُهُ عِنْدَ الْمُحَقِّقِ حَسَنٌ، وَجَاءَ الْأَثَرُ بِأَلْفَاظٍ مُخْتَلِفَةٍ فِي مَجْمَعِ الزَّوَائِدِ ٩/٦٧، ٧٧، ٧٨
(٣) ذَكَرَ الْهَيْثَمِيُّ هَذَا الْأَثَرَ عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ مَرَّتَيْنِ فِي (مَجْمَعِ الزَّوَائِدِ) الْأُولَى ٩ وَقَالَ: رَوَاهُ الطَّبَرَانِيُّ فِي حَدِيثٍ طَوِيلٍ فِي وَفَاةِ عُمَرَ، وَذَكَرَهُ مَرَّةً ثَانِيَةً ضِمْنَ أَثَرٍ طَوِيلٍ ٩/٧٧ - ٧٨ وَفِيهِ (فَوَاللَّهِ فَهِيَ أَبْيَنُ مر طَرِيقِ السَّيْلَحِينِ) وَقَالَ الْهَيْثَمِيُّ: رَوَاهُ الطَّبَرَانِيُّ بِأَسَانِيدَ وَرِجَالُ أَحَدِهَا رِجَالُ الصَّحِيحِ، كَمَا ذَكَرَ هَذَا الْأَثَرَ مُطَوَّلًا ابْنُ الْجَوْزِيِّ فِي تَارِيخِ عُمَرَ بْنِ الْخَطَّابِ ص ٢١٤.