and ʿAmr al-Wāqidī, both of whom are liars, and one of the chains revolves around Mālik from Nāfiʿ with a similar narration. Ibn Kathīr said: "There is a consideration in its authenticity from the narration of Mālik." Ibn al-Athīr narrated it in "Asad al-Ghābah" (5/65) from Furāt ibn al-Sāʾib from Maymūn ibn Mihrān from Ibn ʿUmar from his father, that he was delivering a sermon on Friday on the pulpit of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) when he mentioned in his sermon: "O Sāriyah ibn Ḥiṣn, the mountain, the mountain! Whoever entrusts the wolf has wronged." The people turned to each other, and ʿAlī said: "By Allāh, he speaks the truth, he will surely come out of what he said." When he finished his prayer, ʿAlī said to him: "What was it that appeared to you in your sermon?" He said: "What is it?" ʿAlī said: "Your saying: 'O Sāriyah, the mountain, the mountain! Whoever entrusts the wolf has wronged.'" He said: "Did I say that?" ʿAlī said: "Yes, and all the people in the mosque heard it." He said: "It occurred to me that the polytheists had defeated our brothers and were riding on their shoulders, and they were passing by a mountain. If they turned to it, they would fight those they found and be victorious, but if they passed it, they would perish. So what you claim to have heard came out from me." He said: "Then the bearer of good news came with the victory after a month, mentioning that he heard on that day at that hour, when they passed the mountain, a voice resembling ʿUmar's voice saying: 'O Sāriyah ibn Ḥiṣn, the mountain, the mountain!' He said: 'So we turned to it, and Allāh granted us victory.'" I say: This chain is very weak. Furāt ibn al-Sāʾib, al-Bukhārī said: "His ḥadīth is rejected." Al-Dāraqutnī and others said: "Abandoned." Aḥmad said: "He is similar to Muḥammad ibn Ziyād al-Ṭaḥḥān, accused of what that one is accused of." (1) It becomes clear from what has preceded that none of these chains are authentic except the chain of Ibn ʿAjlān, and it only includes ʿUmar's call: "O Sāriyah, the mountain," and the army hearing his call and being victorious because of it. There is no doubt that the mentioned call was an inspiration from Allāh to ʿUmar, and this is not strange for him, as he is "muhaddath" as established from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam). However, it does not include that ʿUmar was shown the state of the army or that he saw them with his own eyes. Thus, the use of this by some Sufis to claim the unveiling for the saints and their ability to know what is in the hearts is unfounded
بن عمروالواقدي وهما كذابان، ومدار إحداها على مالك عن نافع به نحوه. قال ابنكثير: " في صحته من حديث مالك نظر ". ورواه ابن الأثير في " أسد الغابة "(٥ / ٦٥) عن فرات بن السائب عن ميمون بن مهران عن ابن عمر عن أبيه أنه كان يخطب يوم الجمعة على منبر رسول الله ﷺ فعرض له في خطبته أنه قال: يا سارية بن حصن الجبل الجبل، من استرعى الذئب ظلم فتلفت الناس بعضهم إلى بعض فقال علي: صدق والله ليخرجن مما قال، فلما فرغ من صلاته قال له علي: ما شيء سنح لك في خطبتك؟ قال: وما هو؟ قال: قولك: يا سارية الجبل الجبل، من استرعى الذئب ظلم، قال: وهل كان ذلك مني؟ قال: نعم وجميع أهل المسجد قد سمعوه، قال إنه وقع في خلدي أن المشركين هزموا إخواننا فركبوا أكتافهم، وأنهم يمرون بجبل، فإن عدلوا إليه قاتلوا من وجدوا وقد ظفروا وإن جازوا هلكوا، فخرج مني ما تزعم أنك سمعته. قال: فجاء البشير بالفتح بعد شهر فذكر أنه سمع في ذلك اليوم في تلك الساعة حين جاوزوا الجبل صوتا يشبه صوت عمر يقول: يا سارية بن حصن الجبل الجبل، قال: فعدلنا إليه ففتح الله علينا. قلت: وهذا سند واه جدا، فرات بن السائب، قال البخاري: " منكر الحديث ". وقال الدارقطني وغيره: " متروك "، وقال أحمد " قريب من محمد بن زياد الطحان، يتهم بما يتهم به ذاك ". (١)فتبين مما تقدم أنه لا يصح شيء من هذه الطرق إلا طريق ابن عجلان وليس فيه إلا مناداة عمر " يا سارية الجبل " وسماع الجيش لندائه وانتصاره بسببه. ومما لا شك فيه أن النداء المذكور إنما كان إلهاما من الله تعالى لعمر وليس ذلك بغريب عنه، فأنه " محدث " كما ثبت عن النبي ﷺ ولكن ليس فيه أن عمر كشف له حال الجيش، وأنه رآهم رأي العين، فاستدلال بعض المتصوفة بذلك على ما يزعمونه من الكشف للأولياء وعلى إمكان اطلاعهم على ما في القلوب.