Sebagian dari mereka menjadikannya berjumlah lebih dari dua puluh.

Some of them make them amount to more than twenty.

Ibnu Mardawaih meriwayatkan bahwa Mujahid berkata: "Umar memiliki suatu pandangan, lalu turunlah Al-Qur'an sesuai dengan pandangan tersebut."

Ibn Mardawayh narrated that Mujahid said: cUmar used to hold a view and Qur’an would be revealed with (confirmation of) it.

Ibnu 'Asakir meriwayatkan bahwa 'Ali berkata: Di dalam Al-Qur'an terdapat sebagian pendapat 'Umar.

Ibn cAsakir narrated that cAli said: In the Qur’an there are some of the views of cUmar.

Dia meriwayatkan dari Ibnu 'Umar secara marfu' [hadis: Ketika orang-orang berkata dengan suatu pendapat dan 'Umar berkata dengan pendapat lain, maka Al-Qur'an akan turun sesuai dengan apa yang dikatakan 'Umar.]

He narrated from Ibn cUmar as a marfuc [hadith\: When people said one thing and cUmar said another, the Qur’an would be revealed with the like of what cUmar said.

Kedua Syaikh meriwayatkan bahwa 'Umar berkata: Aku sependapat dengan Tuhanku dalam tiga hal; aku berkata, "Wahai Rasulullah ﷺ, sekiranya kita menjadikan Maqam Ibrahim sebagai tempat shalat," lalu turunlah firman, {dan jadikanlah sebagian Maqam Ibrahim tempat shalat!} (Al-Qur'an 2:

The two Shaykhs narrated that cUmar said: I agreed with my Lord in three things; I said, ‘Messenger of Allah, if only we were to take the Station of Ibrahim as a place of prayer,’ and there was revealed, .. and take the Station of Ibrahim as a place of prayer! (Qur’an 2:

125). Aku berkata, "Wahai Rasulullah, orang-orang baik dan orang-orang jahat datang mengunjungi istri-istrimu; alangkah baiknya jika engkau memerintahkan mereka untuk memakai hijab!" Maka turunlah ayat hijab. Istri-istri Nabi ﷺ bersatu dalam kecemburuan, dan aku pun berkata, "Mudah-mudahan Tuhannya, jika ia menceraikan kalian, akan menggantinya dengan istri-istri yang lebih baik daripada kalian, ..." dan ayat itu turun persis seperti itu (dengan kata-kata yang sama persis, lihat Al-Qur'an 66: 5).

125). I said, ‘Messenger of Allah, both good and bad people come to visit your wives; if only you would order them to wear hijabs! and the ayah of the hijab was revealed. The wives of the Prophet, may Allah bless him and grant him peace, united in jealousy, and so I said, ‘Perhaps his Lord, if he divorces you, will give him in exchange wives better than you, ... ’ and it was revealed just like that (with exactly the same words, see Qur’an 66: 5).

Diriwayatkan oleh Muslim bahwa 'Umar berkata, "Aku sependapat dengan Tuhanku dalam tiga hal: dalam hijab, dalam tawanan perang Badar, dan dalam Maqam Ibrahim." Dalam hadits ini terdapat contoh keempat.

Muslim narrated that cUmar said, ‘I agreed with my Lord in three things: in the hijab, in the prisoners at Badr, and in the Station of Ibrahim.’ In this hadith is a fourth instance.

Dalam at-Tahdhib karya an-Nawawi: "Al-Qur'an diturunkan sesuai dengan pendapatnya mengenai tawanan Badr, mengenai hijab, mengenai Maqam Ibrahim, dan mengenai larangan minuman keras." Ia menambahkan contoh kelima, dan hadisnya terdapat dalam Sunan dan al-Mustadrak karya al-Hakim, bahwa ia berkata: "Ya Allah, jelaskanlah kepada kami tentang khamar dengan penjelasan yang melepaskan kami dari segala keraguan." Kemudian Allah menurunkan larangannya.

In at-Tahdhib of an-Nawawi, ‘The Qur’an was revealed in agreement with him on the prisoners at Badr, on the hijab, on the Station of Ibrahim and on the prohibition of wine.’ He added a fifth instance and its hadith is in the Sunan and the Mustadrak of al-Hakim that he said, ‘O Allah, make clear to us about wine with an explanation which relieves us from all doubt.’ Then Allah revealed its prohibition.

Ibnu Abi Hatim meriwayatkan dalam tafsirnya bahwa Anas berkata: Umar berkata, "Aku sependapat dengan Tuhanku dalam empat hal: ayat ini diturunkan, '{Dan sungguh Kami telah menciptakan manusia dari sari pati tanah}' (Qur'an 23: 12), dan ketika ayat itu diturunkan aku berkata, '{Maka Mahasuci Allah, Pencipta yang terbaik}', lalu turunlah ayat, '{Maka Mahasuci Allah, Pencipta yang terbaik!}' (Qur'an 95: 8)." Di sini ia menyebutkan contoh keenam. Hadis ini memiliki jalur periwayatan lain dari Ibnu Abbas yang telah saya riwayatkan dalam at-Tafsir al-Musnad.

Ibn Abi Hatim narrated in his tafsir that Anas said: cUmar said, ‘I was in agreement with my Lord in four things: this ayah was revealed, “And certainly We have created man from an extraction of clay,” (Qur’an 23: 12) and when it was revealed I said, “So blessed be Allah the best of creators,” and then it was revealed, “So blessed be Allah the best of creators!” (Qur’an 95: 8). Here he mentioned a sixth instance. The hadith has another chain of transmission from Ibn cAbbas which I have narrated in at-Tafsir al-Musnad.

Kemudian saya melihat dalam kitab Fada'il al-Imamayn karya Abu cAbdullah ash-Shaybani bahwa ia berkata, "cUmar setuju dengan Tuhannya dalam dua puluh satu situasi," lalu ia menyebutkan enam hal ini (yang telah disebutkan sebelumnya). Ia menambahkan sebagai yang ketujuh kisah cAbdullah ibn Ubayy. Saya berkata:

Then I saw in the book Fada’il al-Imamayn of Abu cAbdullah ash-Shaybani that he said, ‘cUmar agreed with his Lord in twentyone situations,’ and he mentioned these six (aforementioned). He augmented as a seventh the story of cAbdullah ibn Ubayy. I say:

Haditsnya terdapat dalam riwayat-riwayat sahih darinya (Umar). Ia berkata, "Ketika Abdullah bin Ubay meninggal dunia, Rasulullah ﷺ dipanggil untuk menshalatkannya. Maka beliau pun berdiri untuk itu. Aku melompat hingga berdiri dekat dada beliau dan berkata, 'Wahai Rasulullah, apakah engkau akan menshalatkan musuh Allah, Ibnu Ubay, yang pada hari anu mengatakan begini dan begitu?' Lalu, demi Allah, tidak lama kemudian turunlah firman-Nya, {Dan janganlah kamu sekali-kali menshalatkan (jenazah) seorang pun dari mereka yang mati, dan janganlah kamu berdiri (mendoakan) di kuburnya . . .} (QS. At-Taubah: 84)

Its hadith is in the sahih traditions from him (cUmar). He said, ‘When cAbdullah ibn Ubayy died, the Messenger of Allah, may Allah bless him and his family and grant them peace, was invited to perform the funeral prayer over him so he stood up for that. I lose up until I stood up close to his chest and said, “Messenger of Allah, is it over the enemy of Allah, Ibn Ubayy, who said one day such-and-such?” Then, by Allah, it wasn’t very long until it was revealed, “And do not pray over one of them ever . . (Qur’an 9: 84)

Sampai akhir ayat! 8. "Mereka bertanya kepadamu tentang khamr ..." (Al-Qur'an 2: 219) sampai akhir ayat.

to the conclusion of the ayah! 8. ‘ They ask you about wine ...’ (Qur’an 2: 219) to the end of the ayah.

9. ‘Wahai orang-orang yang beriman, janganlah kamu mendekati shalat..!’ (Qur'an 4: 43)

9. ‘O you who believe, do not approach the prayer..! (Qur’an 4: 43)

hingga akhir ayat. Saya katakan bahwa keduanya, bersama ayat dari Al-Ma’idah, merupakan satu contoh, dan ketiganya terdapat dalam hadits sebelumnya.

to the end of the ayah. I say that the two of them, along with the ayah from Al-Ma’idah, are one instance, and the three are in the preceding hadith.

10. Ketika Rasulullah ﷺ memperbanyak permohonan ampun untuk suatu kaum, Umar berkata, "Sama saja bagi mereka." Kemudian Allah menurunkan, "Sama saja bagi mereka, baik engkau memohonkan ampun bagi mereka ..." (Qur'an 63: 2) hingga akhir ayat. Saya katakan bahwa hadis ini telah diriwayatkan oleh at-Tabarani dari Ibnu Abbas.

10. When the Messenger of Allah, may Allah bless him and grant liim peace, increased in seeking forgiveness for a people, cUmar said, ‘It is equal to them.’ Then Allah revealed, ‘It is equal to them whether you seek forgiveness for them ...’ (Qur’an 63: 2) to the end of the ayah. I say that this hadith has been narrated by at-Tabarani from Ibn cAbbas.

11. Ketika Nabi ﷺ meminta pendapat para Sahabat mengenai ekspedisi ke Badr, Umar mendukung ekspedisi tersebut, maka turunlah firman-Nya: {Sebagaimana Tuhanmu mengeluarkanmu dari rumahmu dengan kebenaran ...} (Al-Qur'an 8: 5) hingga akhir ayat.

11. When he, may Allah bless him and grant him peace, sought the advice of the Companions about the expedition to Badr, cUmar was in favour of the expedition and so it was revealed, Just as your Lord brought you out of your house by the truth ...’ (Qur’an 8: 5) to the end of the ayah.

12. Ketika beliau ﷺ meminta pendapat para Sahabat berkenaan dengan kisah fitnah (terhadap ‘Aisyah), ‘Umar berkata, “Siapa yang menikahkanmu dengannya, wahai Rasulullah?” Beliau ﷺ menjawab, “Allah.” Ia berkata, “Apakah engkau mengira bahwa Tuhanmu akan menyembunyikan cacat darinya darimu? Maha Suci Engkau, ini adalah fitnah yang besar!” (QS. An-Nur: 16). Kemudian wahyu turun persis seperti itu.

12. When he, may Allah bless him and grant him peace, sought the advice of the Companions with respect to the story of the slander (of CA’ ishah) cUmar said, ‘Who married you to her, Messenger of Allah?’ He said, ‘Allah.’ He said, ‘Do you think that your Lord would conceal a defect of hers from you? Glory be to You, this is huge slander!" (Qur’an 24: 16). Then the revelation came down just like that.

13. Kisahnya dalam puasa ketika ia menggauli istrinya setelah bangun tidur (sebelum makan sahur), dan hal itu dilarang pada awal Islam, lalu turunlah firman-Nya, ‘Dihalalkan bagi kamu pada malam puasa...’ (Al-Qur'an 2: 187) sampai akhir ayat. Saya katakan bahwa Ahmad meriwayatkannya dalam Musnad-nya.

13. His story in the fast when he made love to his wife after waking from sleep (before the pre-dawn meal) — and that was forbidden in the beginning of Islam — and so it was revealed, ‘It is permitted to you on the night of the fa st...’ (Qur’an 2: 187) to the end of the ayah. I say that Ahmad narrated it in his Musnad.

14. Firman-Nya, Maha Tinggi Dia, "Barang siapa memusuhi Jibril..."1

14. His words, Exalted is He, ‘ Whoever is an enemy to Jibril. .1

(Qur'an 2: 97) hingga akhir ayat. Saya katakan bahwa Ibnu Jarir dan yang lainnya meriwayatkannya dari banyak perawi yang berbeda, yang terbaik di antaranya adalah dari 'Abdurrahman bin Abi Laila, bahwa: Seorang Yahudi bertemu 'Umar dan berkata, "Jibril, yang disebut-sebut oleh sahabatmu, adalah musuh bagi kami." Maka 'Umar berkata, "Barangsiapa menjadi musuh bagi Allah, malaikat-malaikat-Nya, rasul-rasul-Nya, Jibril dan Mikail, maka sesungguhnya Allah adalah musuh bagi orang-orang kafir." Maka turunlah ayat itu melalui lisan 'Umar.

(Qur’an 2: 97) to the end of the ayah. I say that Ibn Jarir and others narrated it from many different narrators the best of which is from cAbd ar-Rahman ibn Abi Layla that: A Jew met cUmar and said, ‘Jibril, whom your companion mentions, is an enemy to us.’ So cUmar said, ‘Whoever is an enemy to Allah and His angels and His messengers and Jibril and Mika’il, then truly Allah is an enemy to the disbelievers.’ So it was revealed on the tongue of cUmar.

15. Firman-Nya, Yang Maha Tinggi, ‘Maka tidak! Demi Tuhanmu, mereka tidak beriman ...’ (Al-Qur'an 4: 65) hingga akhir ayat. Aku berkata: Kisahnya telah diriwayatkan oleh Ibnu Abi Hatim dan Ibnu Mardawaih dari Abu’l-Aswad. Ia berkata: Dua orang laki-laki membawa perselisihan mereka kepada Nabi ﷺ, dan beliau memberi putusan di antara keduanya. Orang yang kalah dalam putusan itu berkata, ‘Mari kita pergi kepada Umar bin al-Khaththab,’ maka keduanya pun pergi kepadanya. Laki-laki itu berkata, ‘Rasulullah ﷺ memberi putusan untuk kemenanganku atas orang ini, tetapi ia berkata, “Mari kita pergi kepada Umar.”’ Umar berkata, ‘Benarkah demikian?’ Ia menjawab, ‘Ya.’ Maka Umar berkata, ‘Tunggulah di tempatmu hingga aku keluar menemui kalian.’ Lalu ia keluar menemui mereka sambil menyembunyikan pedangnya di balik pakaiannya, lalu ia memukul orang yang berkata, ‘Mari kita pergi kepada Umar,’ hingga ia tewas. Yang lain kembali dan berkata, ‘Wahai Rasulullah ﷺ, Umar telah membunuh—demi Allah!—temanku.’ Maka beliau ﷺ bersabda, ‘Aku tidak menyangka Umar berani membunuh seorang mukmin.’ Kemudian Allah menurunkan, ‘Maka tidak! Demi Tuhanmu, mereka tidak beriman ...’ hingga akhir ayat. Beliau ﷺ menyatakan bahwa tidak ada qishash atau diyat bagi darah laki-laki itu, dan menyatakan Umar bebas dari kesalahan dalam pembunuhannya. Ada riwayat lain yang berkaitan yang mendukung kisah ini, yang telah aku riwayatkan dalam at-Tafsir al-Musnad.

15. His words, Exalted is He, ‘ Then no! By your Lord, they do not believe ...’ (Qur’an 4: 65) to the end of the ayah. I say that its story has been narrated by Ibn Abi Hatim and Ibn Mardawayh from Abu’l-Aswad. He said: Two men brought a dispute to the Prophet, may Allah bless him and his family and grant them peace, and he gave judgement between them. The one who had judgement given against him said, ‘Let us go to cUmar ibn al-Khattab,’ and so the two of them went to him. The man said, ‘The Messenger of Allah, may Allah bless him and grant him peace, gave judgement in my favour against this man and he said, “Let us go to cUmar.’” cUmar said, ‘Is it like that?’ He said, ‘Yes.’ So cUmar said, ‘Stay where you are until I come out to you.’ Then he came out to them wrapping his sword in his garment and struck the one who had said, ‘Let us go to cUmar,’ and killed him. The other returned and said, ‘Messenger of Allah, cUmar killed - by Allah! - my companion.’ So he said, ‘I wouldn’t have thought that cUmar would have ventured to kill a believer.’ Then Allah revealed, ‘Then no! By your Lord they do not believe ...’ to the end of the ayah. He declared, there was to be no retaliation or compensation for the blood of the man and declared cUmar free from any wrong in his killing. There is another connected text that supports this story which I have related in at- Tafsir al-Musnad.

16. Meminta izin untuk masuk. Hal itu terjadi karena pelayannya masuk ke kamarnya ketika ia sedang tidur, lalu ia berkata, "Ya Allah, larang masuk." Kemudian turunlah ayat tentang meminta izin untuk masuk.

16. Seeking permission to enter. That was because his servant entered his room when he was sleeping and he said, ‘O Allah, lorbid entrance.’ Then the ayah of seeking permission to enter was revealed.

17. Sabda beliau tentang orang-orang Yahudi: "Mereka adalah kaum yang kebingungan." 18. Firman beliau, Maha Tinggi Ia: "Sebagian besar dari orang-orang terdahulu dan sebagian besar dari orang-orang kemudian!" (Qur'an 56: 39-40). Saya katakan: Ibnu 'Asakir meriwayatkannya dalam Tarikh-nya dari Jabir bin 'Abdullah, dan hadits itu terdapat dalam Asbab an-Nuzul.

17. His saying about the Jews, ‘They are a confounded people.’ 18. His words, exalted is He, ‘Many of the first ones and many of the latter ones! (Qur’an 56: 39-40). I say that Ibn cAsakir narrated it in his Tarikh from Jabir ibn cAbdullah and that it is in the Asbab an-Nuzul.

19. Pencabutan (naskh) bacaan ayat: "Laki-laki tua dan perempuan tua apabila keduanya berzina..." hingga akhir ayat?

19. The lifting (abrogation) of the recitation of, ‘The older man and the older woman when they commit adultery to the end of the ayah?

20. Ucapannya pada Hari Uhud ketika Abu Sufyan berkata, "Apakah si fulan ada di antara orang-orang?" (Umar berkata) "Kita tidak akan menjawabnya," dan Nabi ﷺ menyetujuinya. Saya berkata: Ahmad meriwayatkan kisahnya dalam Musnad-nya.

20. His words on the Day of Uhud when Abu Sufyan said, ‘Is soand- so among the people?” (Umar said) “We will not answer him,’ and the Prophet, may Allah bless him and grant him peace, agreed with him. I say that Ahmad narrated its story in his Musnad.

Dia berkata: Dan ditambahkan kepada ini apa yang diriwayatkan oleh Cutsman bin Sa'id ad-Darimi dalam kitabnya ar-Radd 'ala l-Jahmiyah, melalui jalur Ibnu Syihab dari Salim bin 'Abdullah, bahwa Ka'b al-Ahbar berkata, "Celakalah raja-raja bumi dari Raja langit." Lalu 'Umar berkata, "Kecuali bagi siapa yang menghisab dirinya sendiri." Ka'b berkata, "Demi Dzat yang jiwaku berada di tangan-Nya, hal itu juga terdapat dalam Taurat. Engkau telah membacanya secara berurutan (sesuai lafal ayat)." Maka 'Umar pun sujud.

He said: And one joins to this what cUthman ibn Sacid ad-Darimi narrated in his book ar-Raddcala l-Jahmiyah by way of Ibn Shihab from Salim ibn “Abdullah that Kacb al-Ahbar said, ‘Woe to the king of the earth from the King of heaven.’ Then cUmar said, ‘Except for whoever takes himself to account.’ Kacb said, ‘By the One in Whose hand is my soul it is in the Tawrah. You have carried it on (the words of the verse) consecutively.’ Then cUmar fell prostrate.

Kemudian saya melihat dalam al-Kamil karya Ibnu 'Adi, melalui jalur 'Abdullah bin Nafi', dan ia lemah, dari ayahnya dari 'Umar, bahwa Bilal biasa mengucapkan, ketika ia mengumandangkan adzan, "Aku bersaksi bahwa tidak ada tuhan selain Allah. Marilah shalat." Lalu 'Umar berkata kepadanya, "Ucapkan setelahnya, 'Aku bersaksi bahwa Muhammad adalah utusan Allah.'" Nabi ﷺ bersabda, "Ucapkanlah sebagaimana yang dikatakan 'Umar."

Then I have seen in al-Kamil of Ibn cAdi by the route ofcAbdullah ibn Nafic - and he is weak - from his father from cUmar that Bilal used to say, when he called the adhan, ‘I witness that there is no god but Allah. Come to prayer.’ Then cUmar said to him, ‘Say after it, “I witness that Muhammad is the Messenger of Allah.’” The Prophet, may Allah bless him and grant him peace, said, ‘Say as cUmar said.’