Sebahagian mereka menjadikannya berjumlah lebih daripada dua puluh.

Some of them make them amount to more than twenty.

Ibn Mardawayh meriwayatkan bahawa Mujahid berkata: "Umar biasa berpendapat sesuatu, lalu al-Quran diturunkan selaras dengannya."

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

Ibnu ʿAsakir meriwayatkan bahawa ʿAli berkata: Di dalam al-Qur'an terdapat sebahagian daripada pandangan ʿUmar.

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

Beliau meriwayatkan daripada Ibnu 'Umar secara marfu' [hadis: Apabila orang ramai berkata sesuatu dan 'Umar berkata sesuatu yang lain, maka al-Qur'an akan diturunkan selaras dengan apa yang dikatakan oleh '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.

Dua orang Shaykh meriwayatkan bahawa ʿUmar berkata: Aku bersetuju dengan Tuhanku dalam tiga perkara; aku berkata, "Wahai Rasulullah ﷺ, alangkah baiknya jika kita menjadikan Maqam Ibrahim sebagai tempat solat," lalu diturunkan, {dan jadikanlah sebahagian Maqam Ibrahim sebagai tempat solat!} (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 yang baik dan yang jahat datang menemui isteri-isteri tuan; alangkah baiknya jika tuan memerintahkan mereka untuk memakai hijab!" Lalu turunlah ayat hijab. Isteri-isteri Nabi ﷺ bersatu dalam cemburu, lalu aku berkata, "Mudah-mudahan Tuhannya, jika dia menceraikan kamu, akan menggantikan untuknya isteri-isteri yang lebih baik daripada kamu, ..." dan ia diturunkan 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).

Muslim meriwayatkan bahawa cUmar berkata, ‘Aku bersetuju dengan Tuhanku dalam tiga perkara: dalam hijab, dalam tawanan perang Badar, dan dalam Maqam Ibrahim.’ Dalam hadith ini terdapat contoh yang 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 selaras dengan pandangannya mengenai tawanan di Badar, mengenai hijab, mengenai Maqam Ibrahim dan mengenai pengharaman arak." Beliau menambah contoh kelima, dan hadisnya terdapat dalam Sunan dan al-Mustadrak karya al-Hakim, bahawa beliau ﷺ berkata, "Ya Allah, jelaskanlah kepada kami tentang arak dengan penjelasan yang melepaskan kami daripada segala keraguan." Kemudian Allah menurunkan pengharamannya.

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 bahawa Anas berkata: Umar berkata, "Aku bersepakat dengan Tuhanku dalam empat perkara: ayat ini diturunkan, "Dan sesungguhnya Kami telah menciptakan manusia dari suatu saripati tanah" (Al-Quran 23: 12), dan apabila ia diturunkan aku berkata, "Maka Maha Suci Allah, Pencipta yang terbaik," kemudian diturunkan, "Maka Maha Suci Allah, Pencipta yang terbaik!" (Al-Quran 95: 8). Di sini beliau menyebut perkara keenam. Hadis ini mempunyai satu lagi rangkaian periwayatan daripada 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 bahawa beliau berkata, 'cUmar bersetuju dengan Tuhannya dalam dua puluh satu keadaan,' dan beliau menyebut enam perkara ini (yang telah disebutkan terdahulu). Beliau menambah 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:

Hadithnya terdapat dalam riwayat-riwayat sahih daripada beliau (cUmar). Beliau berkata, "Apabila cAbdullah bin Ubayy meninggal dunia, Rasulullah ﷺ dijemput untuk menunaikan solat jenazah ke atasnya, maka baginda pun bangun untuk itu. Maka aku melompat sehingga aku berdiri dekat dengan dadanya lalu berkata, 'Wahai Rasulullah, adakah engkau mahu menyolatkan musuh Allah, Ibn Ubayy, yang pada suatu hari berkata begini dan begitu?' Kemudian, demi Allah, tidak lama selepas itu turunlah wahyu, '{Dan janganlah engkau sekali-kali menyolatkan jenazah seseorang daripada mereka yang mati, dan janganlah engkau berdiri di kuburnya . . .}' (Al-Qur'an 9: 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)

Hingga ke akhir ayat! 8. "Mereka bertanya kepadamu tentang arak..." (Al-Quran 2: 219) hingga ke 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 menghampiri solat..!’ (Al-Quran 4: 43)

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

hingga ke akhir ayat. Saya katakan bahawa kedua-duanya, bersama ayat dari Al-Ma'idah, adalah satu contoh, dan ketiga-tiganya terdapat dalam hadith yang disebutkan sebelum ini.

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. Apabila Rasulullah ﷺ memperbanyakkan istighfar untuk suatu kaum, Umar berkata, "Sama sahaja bagi mereka." Lalu Allah menurunkan, "Sama sahaja bagi mereka sama ada engkau memohonkan ampun untuk mereka ..." (Al-Quran 63: 2) hingga akhir ayat. Saya katakan bahawa hadis ini telah diriwayatkan oleh at-Tabarani daripada 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 baginda, semoga Allah memberkatinya dan memberinya kesejahteraan, meminta nasihat para Sahabat mengenai ekspedisi ke Badar, ʿUmar menyokong ekspedisi itu, maka turunlah ayat: {Sebagaimana Tuhanmu telah 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 nasihat para Sahabat berkenaan kisah fitnah (terhadap ʿĀ'ishah), ʿUmar berkata, "Siapa yang mengahwinkan engkau dengannya, wahai Rasulullah?" Baginda menjawab, "Allah." Beliau berkata, "Adakah engkau menyangka bahawa Tuhanmu akan menyembunyikan daripadamu suatu aib pada dirinya? Maha Suci Engkau, ini adalah fitnah yang besar!" {(Al-Qur'an 24: 16)}. Maka wahyu pun turun sebagaimana 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 dia menyetubuhi isterinya selepas bangun dari tidur (sebelum makan sahur), dan itu diharamkan pada permulaan Islam, maka diturunkanlah firman-Nya, {Dihalalkan bagi kamu pada malam puasa bercampur dengan isteri-isteri kamu...} (Al-Qur'an 2: 187) hingga akhir ayat. Saya katakan bahawa Ahmad meriwayatkannya dalam Musnadnya.

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, "Sesiapa yang menjadi musuh kepada Jibril..."1

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

(Al-Qur'an 2: 97) hingga akhir ayat. Saya katakan bahawa Ibnu Jarir dan yang lain meriwayatkannya daripada banyak perawi yang berbeza, dan yang paling baik ialah riwayat daripada 'Abdur-Rahman bin Abi Laila bahawa: Seorang Yahudi bertemu 'Umar lalu berkata, "Jibril, yang disebut-sebut oleh sahabatmu itu, ialah musuh bagi kami." Maka 'Umar berkata, "Sesiapa yang menjadi musuh kepada Allah, malaikat-malaikat-Nya, rasul-rasul-Nya, Jibril dan Mikail, maka sesungguhnya Allah itu musuh bagi orang-orang kafir." Lalu turunlah ayat itu melalui lidah '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. Saya berkata: Kisahnya telah diriwayatkan oleh Ibnu Abi Hatim dan Ibnu Mardawayh daripada Abu'l-Aswad. Beliau berkata: Dua orang lelaki membawa satu pertikaian kepada Nabi ﷺ, dan baginda memutuskan hukum antara mereka. Orang yang kalah dalam keputusan itu berkata, ‘Marilah kita pergi kepada cUmar ibn al-Khattab,’ lalu kedua-duanya pergi kepadanya. Lelaki itu berkata, ‘Rasulullah ﷺ telah memutuskan hukum memihak kepada saya terhadap lelaki ini, tetapi dia berkata, “Marilah kita pergi kepada cUmar.”’ cUmar bertanya, ‘Benarkah begitu?’ Dia menjawab, ‘Ya.’ Maka cUmar berkata, ‘Tunggu di tempatmu sehingga aku keluar kepada kamu.’ Kemudian beliau keluar kepada mereka dengan membalut pedangnya di dalam pakaiannya, lalu memukul orang yang berkata, ‘Marilah kita pergi kepada cUmar,’ dan membunuhnya. Yang seorang lagi kembali dan berkata, ‘Wahai Rasulullah ﷺ, cUmar telah membunuh – demi Allah! – sahabat saya.’ Maka baginda ﷺ bersabda, ‘Aku tidak menyangka cUmar akan berani membunuh seorang mukmin.’ Lalu Allah menurunkan, ‘Maka tidak! Demi Tuhanmu, mereka tidak beriman ...’ hingga akhir ayat. Allah menetapkan bahawa tidak ada qisas atau diyat bagi darah lelaki itu, dan mengisytiharkan cUmar bebas daripada sebarang kesalahan dalam pembunuhannya. Terdapat satu lagi riwayat yang berkaitan yang menyokong kisah ini, yang telah saya 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. Ini kerana hambanya masuk ke dalam biliknya ketika dia sedang tidur, lalu dia berkata, "Ya Allah, larangkanlah kemasukan." 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 mengenai orang Yahudi: "Mereka adalah kaum yang keliru." 18. Firman beliau, Maha Tinggi Dia: "Sebahagian besar dari orang-orang dahulu dan sebahagian besar dari orang-orang kemudian!" (Al-Qur'an 56: 39-40). Saya katakan: Ibnu 'Asakir meriwayatkannya dalam Tarikh-nya daripada Jabir bin 'Abdullah, dan ia 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. Pemansuhan (naskh) bacaan, "Lelaki tua dan perempuan tua apabila mereka 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. Kata-katanya pada Hari Uhud ketika Abu Sufyan berkata, "Adakah si fulan di antara orang-orang itu?" (Umar berkata) "Kami tidak akan menjawabnya," dan Nabi ﷺ menyetujuinya. Saya berkata: Ahmad meriwayatkan kisahnya dalam Musnadnya.

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.

Beliau berkata: Dan seseorang menggabungkan dengan ini apa yang diriwayatkan oleh Uthman bin Said ad-Darimi dalam kitabnya ar-Radd ʿala l-Jahmiyah, melalui Ibnu Shihab daripada Salim bin Abdullah bahawa Kaʿb al-Ahbar berkata: "Celakalah raja-raja bumi di tangan Raja langit." Lalu Umar berkata: "Kecuali bagi sesiapa yang menghitung dirinya sendiri." Kaʿb berkata: "Demi Tuhan yang jiwaku berada di tangan-Nya, ia terdapat dalam Taurat. Kamu telah membacanya (ayat itu) secara berturut-turut." Kemudian Umar 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.

Maka saya telah melihat dalam al-Kamil karya Ibn 'Adi melalui jalur 'Abdullah ibn Nafi' - dan dia itu lemah - daripada bapanya daripada 'Umar bahawa Bilal biasa berkata, ketika dia melaungkan azan, 'Aku bersaksi bahawa tiada tuhan selain Allah. Marilah solat.' Kemudian 'Umar berkata kepadanya, 'Katakanlah selepasnya, "Aku bersaksi bahawa Muhammad itu Rasulullah,"' Nabi ﷺ bersabda, 'Katakanlah 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.’