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(9)
عَنْ أَبِي السَّفَرِ ، قَالَ : رُئِيَ عَلَى عَلِيّ بُرْدٌ كَانَ يُكْثِرُ لُبْسَهُ، قَالَ: فَقِيلَ لَهُ: إِنَّكَ لَتُكْثِرُ لُبْسَ هَذَا الْبُرْدِ، فَقَالَ: إِنَّهُ كَسَانِيهِ خَلِيلِي وَصَفِنِّي وَصَدِيقِي وَخَاصِي عُمَرُ ، إِنَّ عُمَرَ نَاصَحَ اللَّهَ فَنَصَحَهُ اللَّهُ، ثُمَّ بَكَى
Abu al-Safar narrates that a cloak was seen on Ali (RA) which he used to wear frequently. It was said to him, “You wear this cloak very often.” He replied, “This cloak was given to me by my friend, my chosen companion, my sincere and intimate confidant, Umar (RA). Indeed, Umar was sincere to Allah, and Allah was sincere to him in return.” Then Ali (RA) wept. (Musannaf Ibn Abi Shaybah, No. 31357)
Lexical Explanation
Safiyy – meaning a chosen and selected friend.
Khass – carries the same sense, meaning a very close and confidential companion.
Referencing and Variance in Narration Chains
This narration through the chain of Abu al-Safar is also transmitted in the following sources: Al-Shariah by al-Ajurri (No. 1766), Virtues of the Companions by al-Daraqutni (No. 12), and History of Damascus by Ibn Asakir (Vol. 44, p. 363).
In the version recorded by Ibn Shabbah, Khalaf ibn Hawshab narrates the details of the incident as follows:
عن خلف بن حوشب قال: ادركت رجلا من اصحاب عبد الله شيخًا كبيرًا ، قال: خرج علينا علي رضي الله عنه من القصر وعليه بردة يمانية من هذه اليمانية الخمر ، عتيق منها جيد، فجعل القوم يمسونه ويقولون من اين لك هذا يا امير المؤمنين؟ قال: هذا كسانيه حبيبي عمر رضي الله عنه، فلما ذكر عمر رضي الله عنه قبع رأسه بالبرد، ثم بكى حتى رحمه من كان ثم
Khalaf ibn Hawshab says: I met an elderly man among the companions of Abdullah ibn Masud (RA). He told me that Ali (RA) once came out from the palace wearing a fine but old Yemeni cloak. People began to touch it and said, “O Commander of the Faithful, where did you get this cloak?” Ali (RA) said, “My beloved Umar (RA) gave it to me.” When he mentioned Umar (RA), he covered his head with the cloak and wept so much that those present were moved to pity for him. (Tarikh al-Madinah, No. 1498)
Khalaf ibn Hawshab also narrated this incident from Umar ibn Sharhabeel, with the following wording:
خرج إلينا علي عليه السلام، وعليه برد، فقال هذا برد كسانيه خليلي عمر بن الخطاب عليه السلام، ثم رفع البرد فقنع به رأسه، ثم بكى حتى ظننا أن نفسه خارجة من بين جنبيه
Ali (RA) came out to us wearing a cloak and said, “This is the cloak which my intimate friend, Umar ibn al-Khattab (RA), gave me.” Then he lifted the cloak and covered his head with it, and wept so intensely that we thought his soul would depart from his body. (Fazail al-Sahabah, al-Daraqutni, No. 14)
Another narrator, Abu Maryam, reports:
رأيت على علي بن ابي طالب رضي الله عنه بردا خلقا قد انسحقت حواشيه، فقلت يا امير المؤمنين ان لي اليك حاجة قال: وما هي؟ قلت: تطرح هذا البرد وتلبس غيره. قال: فقعد وطرح البرد على وجهه وجعل يبكي. فقلت: يا امير المؤمنين، لو علمت ان قولي يبلغ منك هذا ما قلته فقال: ان هذا البرد كسانيه خليلي . قلت: ومن خليلك؟ قال: عمر رحمه الله، ان عمر عبد ناصح الله عز وجل فنصحه
“I saw Ali ibn Abi Talib (RA) wearing an old cloak whose edges had frayed. I said, ‘O Commander of the Faithful, I have a request.’ He said, ‘What is it?’ I said, ‘Please remove this cloak and wear another one.’ He sat down, placed the cloak over his face, and began to weep. I said, ‘O Commander of the Faithful, if I had known my words would grieve you this much, I would never have said them.’ Ali (RA) replied, ‘This cloak was given to me by my sincere friend.’ I asked, ‘Who is your sincere friend?’ He said, Umar (RA). Umar was a servant devoted and loyal to Allah, and Allah, Exalted and Majestic, treated him with the best recompense.’” (Al-Shariah, al-Ajurri, No. 1767)
This narration of Abu Maryam is also cited by Ibn Shabbah (Tarikh al-Madinah, No. 1496). Additionally, this incident is also transmitted through Abu Hayyan al-Taymi (Al-Ikhwan, Ibn Abi al-Dunya, No. 219).
(10)
عَنِ الشَّعْبِيِّ قَالَ: قَالَ عَلِيٌّ : إِنَّ أَبَا بَكْرٍ كَانَ أَوَّاهَا حَلِيمًا ، وَإِنَّ عُمَرَ نَاصَحَ اللَّهَ فَنَصَحَهُ اللهُ ، وَقَدْ كُنَّا أَصْحَابَ مُحَمَّدٍ نَرَى أَنَّ السَّكِينَةَ تَنْطِقُ يَعْنِي عَلَى لِسَانِ عُمَرَ، وَقَدْ كُنَّا نَرَى أَنَّ الشَّيْطَانَ يَهَابُهُ أَنْ يَأْمُرَهُ بِالْخَطِيئَةِ
Al-Shabi narrates that Ali (RA) said: “Abu Bakr (RA) was compassionate and forbearing, and Umar (RA) was sincere and loyal to Allah, so Allah was loyal to him in return. We, the Companions of Muhammad (PBUH), used to believe that sakinah (tranquility or angelic presence) spoke — meaning through the tongue of Umar — and we also believed that Satan feared him too much to incite him to sin.” (Fazail al-Sahabah, Imam Ahmad ibn Hanbal, No. 600)
Lexical Explanation:
Awwah – means compassionate and tender-hearted.
Sakinah – literally refers to something that brings calmness and tranquility. In some hadiths, it is used for a group of angels or a creation resembling them that descends where the Quran is recited (Sahih al-Bukhari, No. 3449).
Wahb ibn Munabbih explained it as follows: al-sakinah ruhun minallah tatakallamu — “Sakinah is a spirit from Allah that speaks.” (Tafsir al-Tabari, Vol. 5, p. 328).
Explanation and Elucidation:
The qualities of Abu Bakr and Umar (RA) mentioned here are also described in the sayings of the Prophet (PBUH). During the Battle of Badr, when Abu Bakr (RA) advised releasing the captives, the Prophet (PBUH) likened him to Prophet Ibrahim and Prophet Isa (AS) for his tenderness of heart and mercy, saying:
ان الله ليلين قلوب رجال فيه حتى تكون الين من اللبن.
“Indeed, Allah softens the hearts of certain men concerning Himself until they become softer than milk.” (Musnad Ahmad, No. 3527)
Likewise, about Umar (RA), the Prophet (PBUH) said:
ان الله وضع الحق على لسان عمر يقول به.
“Allah has placed the truth upon the tongue of Umar — he speaks with it.” (Sunan Abu Dawud, No. 2619)
And on another occasion, addressing him directly, the Prophet (PBUH) said:
ان الشيطان ليخاف منك يا عمر.
“Indeed, O Umar, Satan certainly fears you.” (Jami al-Tirmidhi, No. 3781)
Referencing and Variance in Narration Chains
This narration through the chain of al-Shabi is also reported in the following sources: Collected Works of Abu Jafar ibn al-Bakhtari (No. 92); Dictations (Amali) of al-Muhamili (Nos. 165, 166); Dictations (Amali) of Ibn Bishran (No. 176).
However, in most versions through al-Shaʿbi only one sentence is transmitted: “inna al-sakinah tantiqu ala lisani umar” — “Indeed, sakinah speaks through the tongue of Umar.” This version is found in: Musannaf Ibn Abi Shaybah (No. 31334); Sharh Usul Itiqad Ahl al-Sunnah by al-Lalikai (No. 2390); Hilyat al-Awliya by Abu Nuaym (Nos. 94, 6066); Al-Shariah by al-Ajurri (No. 1326); and History of Damascus by Ibn Asakir (Vol. 44, p. 109).
The same sentence has also been narrated from Ali (RA) by Abu Juhayfah, Zur ibn Hubaysh, and Tariq ibn Shihab. The narration of Abu Juhayfah Wahb ibn Abdullah is reported by Imam Ahmad in Musnad Ahmad (No. 821), Al-Sunnah by Abdullah ibn Ahmad (No. 1254), and Fazail al-Sahabah by Imam Ahmad (No. 45).
Through the route of Zur ibn Hubaysh, it is recorded in Al-Jami by Mamar ibn Rashid (No. 993), Al-Shariah by al-Ajurri (No. 1184), and Fazail al-Sahabah by Imam Ahmad (No. 498).
In the narration of Tariq ibn Shihab, the statement appears with the wording:
كن ا نتحدث ان ملكًا ينطق على لسان عمر.
“We used to discuss among ourselves that an angel spoke through the tongue of Umar.” (Hilyat al-Awliya, Abu Nuaym, No. 93)
The first portion of the statement — inna aba bakr kana awwahan haliman, wa inna umar nasahallah fanasahahu allah— is also narrated from Ali (RA) through the route of Abu Sareehah, in Al-Tabaqat al-Kubra by Ibn Sad (No. 3104), Fazail al-Sahabah by Imam Ahmad (Nos. 104, 168), Al-Shariah by al-Ajurri (No. 1805),
Ansab al-Ashraf by al-Baladhuri (Vol. 10, p. 59), and Tarikh Dimashq by Ibn Asakir (Vol. 30, p. 379). Ibn Asakir has also transmitted it through the chain of Qays ibn Abi Hazim.
Amr ibn Maymun narrated this same report with an additional sentence:
قال: اذا ذكر الصالحون فحي هلا بعمر، ما كنا نبعد اصحاب محمد عليه السلام ان السكينة تنطق على لسان عمر
He said: “When the righteous are mentioned, begin with Umar. We, the Companions of Muhammad (PBUH), did not consider it unlikely that an angel spoke through the tongue of Umar.” (Al-Muʿjam al- Awsat, al-Tabarani, No. 5653; Hilyat al-Awliya, Abu Nuaym, No. 5537)
(11)
قَالَ عَبْدُ خَيْرٍ: كُنْتُ قَرِيبًا مِنْ عَلِيّ رَضِيَ اللهُ عَنْهُ حِينَ جَاءَهُ أَهْلُ نَجْرَانَ ، قَالَ: قُلْتُ: إِنْ كَانَ رَادًّا عَلَى عُمَرَ شَيْئًا فَالْيَوْمَ، قَالَ: فَسَلَّمُوا وَاصْطَفُوا بَيْنَ يَدَيْهِ، قَالَ: ثُمَّ أَدْخَلَ بَعْضُهُمْ يَدَهُ فِي كُمِّهِ فَأَخْرَجَ كِتَابًا فَوَضَعَهُ فِي يَدِ عَلِيّ رَضِيَ اللَّهُ عَنْهُ، قَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، خَطَّكُ بِيَمِينِكَ وَإِمْلَاءُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وسَلَّمَ عَلَيْكَ، قَالَ: فَرَأَيْتُ عَلِيًّا رَضِيَ اللهُ عَنْهُ وَقَدْ جَرَتِ الدُّمُوعُ عَلَى خَدِّهِ، قَالَ: ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهِمْ فَقَالَ: يَا أَهْلَ نَجْرَانَ، إِنَّ هَذَا لَآخِرُ كِتَابٍ كَتَبْتُهُ بَيْنَ يَدَيْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالُوا: فَأَعْطِنَا مَا فِيهِ، قَالَ: سَأُخْبِرُكُمْ عَنْ ذَاكَ، إِنَّ الَّذِي أَخَذَ مِنْكُمْ عُمَرُ رَضِيَ اللهُ عَنْهُ لَمْ يَأْخُذْهُ لِنَفْسِهِ، إِنَّمَا أَخَذَهُ لِجَمَاعَةٍ مِنَ الْمُسْلِمِينَ، وَكَانَ الَّذِي أَخَذَ مِنْكُمْ خَيْرًا مِمَّا أَعْطَاكُمْ، وَاللهِ لَا أَرُدُّ شَيْئًا مِمَّا صَنَعَهُ عُمَرُ رَضِيَ اللهُ عَنْهُ، إِنَّ عُمَرَ رَضِيَ اللَّهُ عَنْهُ كَانَ رَشِيدَ الْأَمْرِ
Abd Khayr narrates: I was close to Ali (RA) when the people of Najran came to him. I thought to myself, “If Ali (RA) is ever going to overturn any of Umar’s (RA) decisions, this is the day.” The people of Najran greeted him with salam and stood in a row before him. Then one of them put his hand into his sleeve, took out a document, and placed it in the hand of Ali (RA). They said: “O Commander of the Faithful, this is your handwriting, written with your own hand, and dictated to you by the Messenger of Allah (PBUH).” (Abd Khayr says:) I saw that tears were flowing down the cheeks of Ali (RA). Then he raised his head toward them and said: “O people of Najran, this is the last document I wrote in the presence of the Messenger of Allah (PBUH).” They said: “Then give us what is written in it.”
Ali (RA) replied: “I will tell you about that. What Umar (RA) took from you, he did not take for himself; rather, he took it for the collective good of the Muslims. And what he took from you was better than what he gave you. By Allah, I will not revoke anything that Umar (RA) did — indeed, Umar (RA) was rightly guided in his affairs.” (As-Sunan al-Kubra, Al-Bayhaqi, No. 18977)
Explanation and Elaboration
The background to this incident is described in various reports: The Messenger of Allah (PBUH) had given the people of Najran a written document stating that they would not be expelled from their land. This document had been written by Ali (RA) himself. However, as their population grew — and since they lived within the Arabian Peninsula — Umar (RA) became concerned that they might one day rise against the Muslims. Later, internal disputes broke out among them, and they themselves came to Umar (RA) asking to be relocated elsewhere. Umar accepted their request and transferred them to another region.
Afterward, the people of Najran regretted their decision and came back to Umar (RA), asking to be resettled in Najran, but he refused. During the caliphate of Ali (RA), when he had moved to Kufah, the people of Najran came to him carrying that same document he had once written for them, asking him to allow them to return to Najran. (Musannaf Ibn Abi Shaybah, No. 36343) The above narration refers to that same incident.
Ali (RA) meant that Umar (RA) had neither violated the original treaty nor seized the region of Najran for personal gain. Rather, the decision had been made at the request of the people of Najran themselves, and in view of the broader political and communal interest of the Muslims. Therefore, Ali (RA) affirmed that he would not revoke any of Umar’s decisions, since he considered them to be sound and well-founded.
Referencing and Variance in Narration Chains
This incident is also narrated through the chain of Abd Khayr by Al-Shariah of Al-Ajurri (No. 1210). Besides Abd Khayr, it has also been narrated by Salim ibn Abi al-Jad, Abu Ishaq as-Sabiee, and Ash-Shabi.
Through Salim ibn Abi al-Jad: Musannaf Ibn Abi Shaybah (No. 36343); As-Sunan al-Kubra (Al-Bayhaqi, No. 18976); Tarikh Dimashq (Ibn Asakir 44/364); Akhbar Makkah (Al-Fakihi, No. 2857); Al-Shariah (Al- Ajurri, No. 1211); As-Sunnah (Abd Allah ibn Ahmad, No. 1194); Al-Ibanah al-Kubra (Ibn Battah, No. 73); Al- Amwal (Ibn Zanjawayh, No. 418).
Through Abu Ishaq as-Sabiee: Fadail as-Sahabah (Al-Daraqutni, Nos. 1–2); Al-Hujjah fi Bayan al-Mahajjah (Al-Isfahani, No. 345); Tarikh Baghdad (Al-Khatib, 7/131).
Through Ash-Sha‘bi: Fada’il as-Sahabah (Ahmad ibn Hanbal, No. 513); Al-Kharaj (Yahya ibn Adam, No. 31); Al-Amwal (Abu Ubayd, No. 273).
In some reports within the same context, Al-Shabi also narrated this statement:
قال علي حين قدم الكوفة: ما قدمت لاحل عقدة شدها عمر.
When Ali (RA) arrived in Kufah, he said: ‘I have not come to untie the knot that Umar has tied.’ (Musannaf Ibn Abi Shaybah, No. 31365) (See also: Al-Amwal, Abu Ubayd, No. 849; Al-Kharaj, Yahya ibn Adam, No. 32; Al-Amwal, Ibn Zanjawayh, No. 420; Al-Ibanah al-Kubra, Ibn Battah 8/383)
[To be continued…]