Abu al-Awa'il al-Askari narrated in al-Awa'il, at-Tabarani in al-Kabir, and al-Hakim by way of Ibn Shihab that 'Umar ibn 'Abd al-'Aziz asked Abu Bakr ibn Sulayman ibn Abi Hathamah: what was the reason that in the time of Abu Bakr it used to be written, "From the Khalifah of the Messenger of Allah ﷺ," and then 'Umar used at first to write, "From the Khalifah of Abu Bakr"? Then who was the first to write, "From the Amir al-Mu'minin (the Commander of the Believers)"? He said: Ash-Shifa', who was one of the women of the Muhajirun, told me that Abu Bakr used to write, "From the Khalifah of the Messenger of Allah ﷺ," and 'Umar used to write, "From the Khalifah of the Khalifah of the Messenger of Allah ﷺ," until one day 'Umar wrote to the governor of Iraq to send him two strong men whom he could ask about Iraq and its inhabitants. He sent to him Labid ibn Rabi'ah and 'Adi ibn Hatim, and they came to Madinah and entered the mosque, where they found 'Amr ibn al-'As. They said: "Get permission for us to visit the Amir al-Mu'minin." 'Amr said: "You two, by Allah, have hit upon his name!" Then 'Amr went in to him and said: "Peace be upon you, Amir al-Mu'minin." He said: "What occurred to you about this name? You must explain what you have said." He told him and said: "You are the amir (commander) and we are the mu'minun (the believers)." Thus letters have continued to be written with that from that day.

Ak Askari narrated in al-Awa’il, at-Tabarani in al-Kabir, and al- I lakim by way of Ibn Shihab that cUmar ibn cAbd al-cAziz asked Abu Bakr ibn Sulayman ibn Abi Hathamah what was the reason that it used to be written, ‘From the Khalifah of the Messenger of Allah, may Allah bless him and grant him peace,’ in the time of Abu Ikikr, then later cUmar used to write at first, ‘From the Khalifah of Abu Bakr’? Then who was the first to write, ‘From the Amir al- Mu’minin (the Commander of the Believers)’? He said, ‘Ash-Shifa, who was one of the women of the Muhajirun, told me that Abu Bakr used to write, “From the Khalifah of the Messenger of Allah,” and cUmar used to write, “From the Khalifah of the Khalifah of the Messenger of Allah,” until one day cUmar wrote to the governor of 1 raq, to send him two strong men whom he could ask about Iraq and its inhabitants. He sent to him Labid ibn Rabicah and cAdi ibn Hatim, and they came to Madinah and entered the mosque where they found cAmr ibn al-cAs. They said, ‘Get permission for us (to visit) the Amir al-Mu’minin.’ cAmr said, ‘You two, by Allah, have hit upon his name!’ Then cAmr went in to him and said, ‘Peace be upon you, Amir al-Muminin.’ He said, ‘What occurred to you about this name? You must explain what you have said.’ He told him and said, ‘You are the amir (commander) and we are the mu’minun (the believers).’ Thus letters have continued to be written with that from that day.

An-Nawawi说，在他的《Tahdhib》中：ʿAdi ibn Hatim和Labid ibn Rabiʿah在从伊拉克作为代表团前来时这样称呼他。也有人说，是al-Mughirah ibn Shuʿbah给他取了这个称号。还有人说，ʿUmar对人们说：“你们是信士，而我是你们的长官（amir）。”于是他被称为Amir al-Mu’minin（信士的长官）。在此之前，他被称为“真主之使者的哈里发的哈里发”，但人们因为这一说法太长而改用了现在的称号。

An-Nawawi said in his Tahdhib: cAdi ibn Hatim and Labid ibn Rabicah named him thus when they came as a deputation from Iraq. It has been said that al-Mughirah ibn Shucbah named him with this name. It has also been said that cUmar said to people, ‘You are the believers and I am your amir,’ and so he was calle< Amir al-Mu’minin, and before that he was known as the Khalifah of the Khalifah of the Messenger of Allah, but they changed from that expression because of its length.

ابن عساكر روى أن معاوية بن قرة قال: كان يُكتب «من أبي بكر خليفة رسول الله ﷺ»، فلما كان عمر بن الخطاب أرادوا أن يكتبوا «خليفة خليفة رسول الله ﷺ». فقال عمر: «هذا طويل». فقالوا: «لا، بل قد جعلناك أميرًا علينا، فأنت أميرنا!». فقال: «نعم، وأنتم المؤمنون، وأنا أميركم!». فصار يُكتب: «أمير المؤمنين».

Ibn cAsakir narrated that Mucawiyah ibn Qurrah said: It used to be written ‘From Abu Bakr the Khalifah of the Messenger of Allah,’ and then when it was cUmar ibn al-Khattab they wanted to say, ‘The Khalifah of the Khalifah of the Messenger of Allah.’ cUma said, ‘This is lengthy.’ They said, ‘No. But we have appointed you as amir over us, so you are our amir! He said, ‘Yes, and you are the believers, and I am your amir! 1 hen it became written Amir al-Mu’minin.

据布哈里在其《历史》中记载，伊本·穆賽耶卜说：第一个记录纪年的人是欧麦尔·本·赫塔卜，在他任哈里发两年半时，经阿里的建议，将其定为希吉拉历第十六年。

Al-Bukhari narrated in his Tarikh that Ibn al-Musayyab said: The first to write the date was cUmar ibn al-Khattab two and a half years into his khilafah, and it was written down as the sixteenth year of the Hijrah, through the advice of cAli.

As-Salafi narrated in at-Tuyuriyyat with a sahih isnad from Ibn ʿUmar, from ʿUmar, that he wished to record the sunan (the customary practices of the Prophet ﷺ and of his companions), so he sought Allah's choice in the matter (through the supplication known as the istikharah) for a month. Then he arose one morning with a clear resolve and said, "I remembered a people who were before you who wrote a book, and then they turned to it and abandoned the Book of Allah." Ibn Saʿd narrated that Shaddad said: The first words that ʿUmar would say when he ascended the minbar were, "O Allah, I am severe, so make me gentle; I am weak, so strengthen me; and I am miserly, so make me generous." Ibn Saʿd, Saʿid ibn Mansur and others narrated through different routes that ʿUmar said, "I have placed myself in respect to Allah's property in the same relation as the guardian of the orphan to his wealth. If I am in good circumstances, I will refrain from it, and if I am in need I will eat of it in moderation, and if (again later) I am in good circumstances, I will repay." Ibn Saʿd narrated that Ibn ʿUmar said: When ʿUmar ibn al-Khattab was in need, he used to go to the man in charge of the Bayt al-Mal and seek a loan from him. Often he might be in difficulty, and the man in charge of the public treasury would come to him, seek repayment of the debt and oblige him to pay it, and ʿUmar would be evasive with him. Then, often, ʿUmar would receive his stipend and so pay his debt.

As-Salafi narrated in at-Tuyuriyyat with a sahih isnad from Ibn cUmar from cUmar that he wished to record the sunan (customary practices of the Prophet, may Allah bless him and grant him peace, and of his companions), so he sought Allah’s choice in the matter (through the supplication known as the istikharah) for a month. Then he arose one morning with a clear resolve and said, ‘I remembered a people who were before you who wrote a book, and then they turned to it and abandoned the Book of Allah.’ Ibn Sacd narrated that Shaddad said: The first words that cUmar would say when he ascended the minbar were, ‘O Allah, I am severe, so make me gentle, I am weak, so strengthen me, and I am miserly, so make me generous.” Ibn Sacd and Sacid ibn Mansur and others narrated by different unites thatt cUmar said, ‘I have placed myself in respect to Allah’s property in the same relation as the guardian of the orphan to his (the orphan’s) wealth. If I am in good circumstances, I will refrain from it, and if I am in need I will eat of it in moderation, and if (again later) I am in good circumstances, I will repay.” Ibn Sacd narrated that Ibn cUmar said that when cUmar ibn al- Khattab was in need, he used to go to the man in charge of the bait dl-maland seek a loan from him. Often he might be in difficulty and I he man in charge of the public treasury would come to him, seek repayment of the debt and would oblige him to pay it, and cUmar would be evasive to him. Then, often cUmar would receive his stipend Hnd so pay his debt.

Ibn Sacd 记载，al-Bara’ ibn Macrur 说：一天，cUmar 外出，直到走到讲坛（minbar）旁。他当时身体有些不适。有人向他提到蜂蜜的种种好处，而公库（bait al-mal）里正好有一皮囊（用山羊皮制成）的蜂蜜。他说：“如果你们允许，我就取用；如果不允许，那对我来说就是haram（不可）的。”他们便允许了他。

Ibn Sacd narrated that al-Bara’ ibn Macrur said that cUmar went out one day until he came to the minbar and he had been suffering from a complaint. The good qualities of honey were mentioned to him, and there was a receptacle (made of kidskin) of it in the bait al-mal. He said, ‘If you give me permission I will take it, but if not then it is haram for me.’ They gave him permission.

他记述说，萨利姆·本·阿卜杜拉说：欧麦尔常常把手伸进他骆驼鞍座的磨伤处，并说：“我担心会被问到你有什么问题。” 他记述说，伊本·欧麦尔说：欧麦尔想要禁止人们做某种错误的行为时，就会回到家人那里说：“如果我得知有人去做了我所禁止的事，我会加倍惩罚他。” 我们以不止一种途径记述道：欧麦尔·本·哈塔卜有一天夜里出去巡查麦地那——他经常这样做——他遇到一位阿拉伯妇女，她的门被闩上了（把她关在里面），她正在说：

He narrated that Salim ibn Abdullah said that cUmar used to insert his hand into the saddle sore of his camel and say, ‘I fear that I will be asked about what is (wrong) with you.’ He narrated that Ibn cUmar said: When cUmar meant to forbid people from some wrong action, he would come to his family and say, ‘If I come to know of anyone who becomes involved in something I have forbidden, I will double the punishment for him.’ We have narrated in more than one way that cUmar ibn al-Khattab went out one night to patrol Madinah - and he used to do that a lot—when he came upon one of the women of the Arabs whose door was bolted against her (locking her in) and she was saying:

这一夜，星辰缓缓移动，漫长而令人厌倦，让我无法入眠，因为我没有可以相伴嬉戏的枕边人。以真主起誓，若不是畏惧真主的惩罚，他的权利早已从这张床榻上被夺去了。

‘This night, whose stars creep slowly, is wearisome and makes me sleepless, Because I have no bedfellow with whom to sport, For, by Allah, if Allah’s punishments were not feared, His rights would have been removed from this couch.

然而,我畏惧那位时刻监察我们自身的主宰,他的记录者片刻也不会疏忽。

However, I fear a Watchful One Who is in charge of our | selves And Whose recorder is not negligent for an instant.

“我畏惧我的主，也出于羞耻，我十分敬重我的丈夫，不愿让他尊贵的地位落到别人头上。”于是他（欧麦尔）写信给各地的总督，规定出征的人不得离家超过四个月。

Fear of my Lord and modesty prevent me, and I honour my husband (too much), That his noble station should be conferred (on another).’ So he (cUmar) wrote to his governors about military expeditions that no-one should be absent for more than four months.

伊本·萨阿德引述扎丹的话说，萨勒曼说，欧麦尔曾对他说："我是国王还是哈里发？"萨勒曼对他说："如果你从穆斯林的土地上征收一个迪拉姆，或多或少，然后把它用于不当之处，那你就是国王，而不是哈里发。"欧麦尔因此引以为戒。

Ibn Sacd narrated from Zadan that Salman said that cUmar said to him, ‘Am I a king or a khalifahV Salman said to him, ‘If you collect a dirham from the land of the Muslims, or less or more, then you put it to an improper use, you are a king, not a khalifahs cUmar took warning from it.

他记述道:Sufyan ibn Abi'l-cArja'说:cUmar ibn al-Khattab曾说:"以真主发誓,我不知道自己是哈里发还是国王。如果我是国王,那可是件大事。"有人说:"信士的长官啊,这两者之间是有区别的。"他问:"是什么区别?"那人说:"哈里发只取应得之物,也只按正道使用它;而您,赞美真主,正是如此。国王则对人民不公,这个拿走,那个给予。"cUmar便沉默了。

He narrated that Sufyan ibn Abi’l-cArja’ said: cUmar ibn al- Khattab said, ‘By Allah, I do not know whether I am a khalifah or a king, for if I am a king then this is a tremendous matter.’ Someone said, ‘Amir al-Mu’minin, there is a distinction between the two of them.’ He said, ‘What is it?’ He said, ‘A khalifah does not take except what is due and he does not use it except in the right way, and you, praise be to Allah, are like that. The king treats people unjustly, and takes from this one and gives to that one.’ cUmar was silent. 1

他传述：伊本·麦斯欧德（愿真主喜悦他）说：欧麦尔骑上一匹马，他的长袍滑开，露出了大腿。奈季兰的人看见他大腿上有一颗黑痣，便说：“这就是我们在经典中所读到的那个人，他会把我们逐出家园。” 他传述：萨德·阿勒-哈里说，凯尔·阿赫巴尔对欧麦尔说：“我们在真主的经典中发现你是火狱的一扇门前的守护者，阻止人们坠入火狱。你去世之后，人们将继续坠入其中，直到复活日。” 他传述：艾布·马沙尔说：我们的长老们告诉我们，欧麦尔说：“这件事只有依靠一种严厉而无傲慢的态度，以及一种温和而无软弱的态度，才能做得正确。” 伊本·艾比·设白在他的《穆萨奈夫》中传述：哈基姆·伊本·欧麦尔说，欧麦尔·伊本·赫塔卜说：“任何军队的统帅或远征队的指挥官，在抵达达尔卜（靠近基利家门的一处山口，穆斯林从拜占庭境内远征归来时经过此地）之前，不得对任何人执行哈德刑罚，以免恶魔的愤怒驱使他，使他与异教徒同流合污！” 伊本·艾比·哈提姆在他的《tafsir》中传述：沙尔毕说：拜占庭皇帝写信给欧麦尔·伊本·赫塔卜说：“我的使者从你们那里回来告诉我，你们中间有一棵树，与其他树木都不相同：它结出的东西像驴的耳朵，裂开后露出像珍珠一样的东西；它变绿时如同绿宝石，变红时如同红宝石，之后逐渐成熟，变得如同吃过的最甜的蜜糕；再后来它干燥，成为居家者的储备和旅行者的给养。如果我的使者所说属实，我只能想象这是乐园中的树木之一。” cUmar致信给他说：“来自真主的仆人欧麦尔，信士们的长官，致拜占庭的君主凯撒。你的使者确实对你说了实话。我们这里的这棵树，就是真主让它在麦尔彦生下她的儿子尔撒时为她遮荫的那棵树。所以你应当敬畏真主，不要把尔撒当作真主之外的神明。因为确实，“尔撒在真主看来的比喻，犹如阿丹的比喻：他用泥土造他，然后对他说：‘有！’他便有了。”（《古兰经》3:59）”

He narrated that Ibn Mascud, may Allah be pleased with him, said: cUmar mounted a horse and his robe disclosed his thigh. The people of Najran saw on his thigh a black mole and said, ‘This is the one whom we find in our Book will exile us from our land.’ He narrated from Sacd al-Hari that Kacb al-Ahbar said to cUmar, ‘We find you in the Book of Allah at one of the gates ofJahannam preventing people from falling into it. When you die, they will carry on plunging into it until the Day of Resurrection.’ He narrated that Abu Mashcar said: Our shaykhs told us that 'Umar said, ‘This matter will not be correct but with the severity that has no haughtiness in it, and with the gentleness that has no weakness in it.’ I bn Abi Shaybah narrated in his Musannafthat Hakim ibn cUmayr ■aid: cUmar ibn al-Khattab said, ‘Let not the amir of an army or a raiding party whip anyone for a haddpunishment until he arrives til Darb (Derbe near the Cilician Gates, a mountain pass through which the Muslims passed returning from raids into Byzantine territory) so that the rage of the shaytan does not carry him to the point that he joins with the kujfar! Ibn Abi Hatim narrated in his tafsir that ash-Shacbi said: The Byzantine Emperor wrote to cUmar ibn al-Khattab, ‘My messengers have come to me from you claiming that among you there is a tree which is not like anything else among trees: it produces something like the ears of the ass, it opens out (to reveal) something like a pearl, It becomes green so that it is like the green emerald, it reddens until It is like the red ruby, then later it ripens and matures so that it becomes like the sweetest honey-cake ever eaten, then later it dries until it becomes a defence (against want) for the house-dweller and a provision for the traveller. If my messengers have told me (lie truth, I can only imagine that this is one of the trees of the Garden.’ cUmar wrote to him, ‘From the slave of Allah, cUmar, the Amir al-Mu’minin, to Caesar, the king of the Byzantines. Truly your messengers have told you the truth. This tree, which is with ns, is the tree which Allah made to grow over Maryam when she [>ave birth to cIsa her son. So fear Allah and do not take Tsa as a }>od apart from Allah, for truly, “ The likeness ofcIsa with Allah is as the likeness of Adam, He created him from dust, ...’” (Qur’an 3: 59)

直到这节经文的末尾。

to the end of the ayah.

伊本·萨阿德引述伊本·欧麦尔的话说，欧麦尔命令他的总督们登记他们的财产，其中包括萨阿德·本·阿比·瓦卡斯。然后欧麦尔与他们分享他们的财产，拿走一半，留给他们一半。

Ibn Sacd narrated from Ibn cUmar that cUmar ordered his governors, so they recorded their properties, and among them was Sacd bin Abi Waqqas. Then cUmar shared with them in their properties and took a half and gave them a half.

他转述说，沙尔比曾说：每当欧麦尔任命一位总督时，他都会记录下这位总督的财产。

He narrated that ash-Shacbi said that when cUmar used to appoint a governor he would record his property.

他叙述道:艾布·伊玛目·本·萨赫勒·本·胡奈夫说:欧麦尔有一段时间完全不吃公库(拜图勒马尔)中的任何财物,直到他因此陷入贫困和窘迫。他派人去请先知ﷺ的同伴们来,征求他们的意见。他说:"我已承担了这份职责,那么对我来说,什么样的供养才是合适的呢?"阿里说:"午餐和晚餐的食物。"欧麦尔采纳了这一意见。 他又叙述,伊本·欧麦尔说:欧麦尔在纪元二十三年完成了朝觐,并在朝觐中花费了十六第纳尔。

He narrated that Abu Imamah ibn Sahl ibn Hunayf said: cUma( remained some time not eating anything at all from the property of the bait al-mal, until poverty and constriction came upon him in that. He sent for the Companions of the Prophet, may Allah] bless him and grant him peace, to seek their advice. He said, ‘I have occupied myself with this command, so what is fitting for me from' it?’ cAli said, ‘The midday and evening meals.’ cUmar took that, j He narrated from Ibn cUmar that cUmar performed the Hajj in the year twenty-three (AH) and spent sixteen dinars upon his Hajj.

他说:"Abdullah,我们在这份财产上太过奢侈了!" 'Abd ar-Razzaq在《Musannaf》中记述,Qatadah和ash-Sha'bi说:一位妇女来见'Umar,说:"我的丈夫夜里站立礼拜,白天禁食。"'Umar说:"你把你的丈夫赞美得非常好。"Ka'b ibn Sawwati说:"她是在抱怨。"'Umar说:"怎么回事?"他说:"她声称她在丈夫那里没有属于她的份额(在他的时间上)。"他说:"如果你能理解到这种程度,那么你就在他们之间做出判决吧。"他说:"Amir al-Mu'minin,真主允许他娶四位妻子。所以她每四天中有一天,每四夜中有一夜。"他记述说,Ibn Jarir说:一位我信任的人告诉我,'Umar在巡逻时,听到一位妇女在说话。

He said, <cAbdullah we have been extravagant with this property.! cAbd ar-Razzaq narrated in the Musannaf that Qatadah and ash-Shacbi said: A woman came to cUmar and said, ‘My husband stands at night (in prayer) and fasts during the day.’ cUmar said, ‘You have praised your husband excellently well.’ Kacb ibn Sawwati said, ‘She was complaining.’ cUmar said, ‘How?’ He said, ‘She claims! that she has no share in her husband (in his time).’ He said, ‘If you understood that much, then you decide between them.’ He said, Amir al-Mu’minin, Allah has permitted him four (wives). So she has one day of every four days, and one night of every four nights.’ He narrated that Ibn Jarir said: One I trust informed me that cUmar, while he was patrolling, heard a woman saying:

“这一夜漫长而难熬，我又没有可以亲近嬉戏的人，因此辗转难眠。若不是因为畏惧那无可比拟的安拉，我的权利早已从这张床榻上被除去了。”欧麦尔说：“你怎么了？”她说：“几个月前你派我丈夫出征了，我很想念他。”他说：“你是想做坏事吗？”她说：“（我求）安拉庇护！”他说：“那你就克制自己吧，这只是对他而言的驿站之事。”他便派人给她的丈夫捎去口信。随后他去见哈芙把，说：“我想问你一件与我有关的事，请替我解开疑惑。一个女人思念丈夫能忍耐多久？”她低下头，面露羞涩。他说：“安拉确实不羞于说出真理。”她用手比划，示意三个月；他说：“这不可能，那就四个月。”欧麦尔于是下令：军队不得在外服役超过四个月。

‘This night stretches out and is grievous, and that I have no intimate to sport with makes me sleepless, For, if it were not for fear of Allah Whom nothing is like, his rights would have been removed from this couch.’ cUmar said, ‘What is wrong with you?’ She said, ‘You sent my husband on an expedition some months ago, and I long for him.’ He said, ‘Do you mean to do wrong?’ She said, ‘(I seek) the refuge of Allah!’ He said, ‘So restrain yourself; it is only (a matter of) the post to him.’ He sent a message to him. Then he went to Hafsah and said, ‘I want to ask you about a matter which concerns me, so dispel it for me. How long does a woman long for her husband?’ She lowered her head and was shy. He said, ‘Truly Allah is not shy of the truth.’ She gestured with her hand, indicating three months, and II that is not possible, then four months. cUmar wrote that armies must not be kept on service for more than four months.

他转述道：他曾来见欧麦尔，向他诉说自己在家中妻子们对待他的情况。

He narrated from Jabir ibn cAbdullah that he came to cUmar to complain to him of the treatment he received from his womenfolk.

“Umar对他说：‘我们也有这种情况，以至于我想出去办点事时，她就对我说：“你只是要去看Bani某某家的那些姑娘。”’ cAbdullah ibn Mascud对他说：‘你难道没有听说，易卜拉欣，愿主赐他平安，曾就Sarah的脾性向安拉抱怨，于是有声音对他说：“她是从肋骨中被造的，所以你可以享受与她相处的乐趣，只要你没有在她的宗教方面看到任何缺陷。”’ 他叙述道：cIkrimah ibn Khalid说：cUmar ibn al-Khattab的一个儿子进去见他。这个儿子梳理并涂抹了头发，穿上了最好的衣服。cUmar用鞭子抽打他，直到他哭了起来。Hafsah问他：‘你为什么要抽打他？’他说：‘我看到他的自我使他变得骄傲，我想让他的自我在他面前变得渺小。’ 他从Ma'mar那里叙述，Ma'mar从Layth ibn Abi Salim那里叙述，cUmar说：‘不要给自己取名为al-Hakam（统治者和裁判）或Abu’l-Hakam（具有判断力的人），因为真正的安拉才是al-Hakam（统治者）；也不要把一条路称为sikkah。’0

'Umar said to him, ‘We also find that, so much so that when I intend (going out for) some necessity, she says to me, “You are only going to the girls of Bani so-and-so to look at them.”’ cAbdullah ibn Mascud said to him, ‘Has it not reached you that Ibrahim, peace be upon him, complained to Allah about Sarah’s character and it was said to him, “She has been created from a rib so have l he enjoyment of her company as long as you don’t see in her any unsoundness in her deen.’” He narrated that cIkrimah ibn Khalid said: One of cUmar ibn al-Khattab’s sons went in to see him. He had combed and oiled his liair and dressed up in the very best clothing. cUmar struck him with a whip until he made him weep. Hafsah asked him, ‘Why did you strike him?’ He said, ‘I saw that his self had made him conceited, and I wanted to make it (his self) small for him.’ He narrated from Macmar from Layth ibn Abi Salim that cUmar said, ‘Do not name yourselves with the name al-Hakam (the ruler and judge) nor Abu’l-Hakam (possessor of judgement) for truly Allah, He is al-Hakam (the ruler) and don’t call a road a sikkah.’l0

阿-拜哈基在《Shucab al-Iman》中记述，阿德-达哈克说：

Al-Bayhaqi narrated in Shucab al-Iman that ad-Dahhak said:

阿布·伯克尔说:"以真主发誓,我真希望自己是路边的一棵树,有骆驼从那里经过,它把我衔进嘴里,嚼碎,吞下,再以粪便的形式排出,而我不再是人。" 欧麦尔说:"我真希望自己是我家族的一只羊,他们为它们喂养,直到它们认为合适为止;等我肥到不能再肥时,一些他们所爱的人来拜访他们,他们便把我宰了款待他们,把我的一部分做成烤肉,一部分晒成肉干,然后吃掉我,而我不再是人。" 伊本·阿萨基尔记述说,艾布·巴赫泰里说:欧麦尔·本·哈塔卜过去常在讲坛上发表呼图白。侯赛因·本·阿里(愿真主喜悦他)在他面前站起来说:"请从我父亲的讲坛上下来。"欧麦尔说:"这是你父亲的讲坛,不是我父亲的讲坛。谁叫你这样做的?"阿里站起来说:"以真主发誓,没有人叫他这样做。我一定会让你(侯赛因)吃些苦头,叛徒。"他(欧麦尔)……

Abu Bakr said, ‘By Allah, I wish that I were a tree by the side of the road by which a camel passed, and it took me into its mouth, 10 Sikkah is literally both a ‘row’ and a ‘plough’ and it is possible there is a reference to the tradition that ‘The sikkah (plough) has not entered the abode of a people but that it humiliated them.’ chewed me, swallowed me, passed me out as dung, and that I were not a man.’ cUmar said, ‘Would that I were my family’s ram, which they were fattening as much as seemed right to them, until when I became as fat as could be, some people whom they love visit them, and they sacrifice me for them, make some of me into roasted meat, some of me into sun-dried meat, then eat me, and that I were not a human being.’ Ibn cAsakir narrated that Abu’l-Bakhtari said: cUmar ibn al- Khattab used to give the khutbah on the minbar. Al-Hussein ibn cAli, may Allah be pleased with him, stood up before him and said, ‘Come down from my father’s minbar.’ cUmar said, ‘It is the minbar of your father and not the minbar of my father. Who told you to do this?’ cAli stood and said, ‘By Allah, no-one told him to do this. I will certainly cause you (al-Hussein) some pain, traitor.’ He (cUmar)

他说:"不要伤害我兄弟的儿子,因为他说的是实话,那是他父亲的讲坛。"赫推卜在《Adab ar-Rawi》中,通过马立克的路线,引述伊本·沙哈卜的传述:艾布·萨拉玛·伊本·阿卜杜·拉赫曼与赛义德·伊本·穆塞耶卜传述说,欧麦尔·伊本·赫塔卜与奥斯曼·伊本·艾放在某个问题上争论不休,直到一位旁观者说:"他们永远不会达成一致。"然而他们却是以最好、最美的方式分开的。

said, ‘Don’t hurt the son of my brother, for he has told the truth, it is the minbar of his father.’ Al-Khateeb narrated in A dab ar-Rawi from Malik by his route from Ibn Shihab that Abu Salamah ibn cAbd ar-Rahman and Sacid ibn al-Musayyab narrated that cUmar ibn al-Khattab and cUthman ibn cAffan were arguing over a certain question until an onlooker said, ‘They will never reach an agreement.’ Yet they only separated on the best and most beautiful terms.

伊本·萨阿德转述说，哈桑说：欧麦尔发表的第一篇演说，他赞颂安拉之后说："好了。我曾受你们的考验，你们也曾受我的考验。在我两位同伴之后，我继承了哈里发之位，统治你们。凡在这里的人，我们将亲自处理他们的事务；凡不在我们这里的人，我们将委派坚强而可信赖的人管理他们。凡行事优良者，我们将以更优厚的待遇增加他的待遇；凡行事不当者，我们将惩罚他。愿安拉饶恕我们和你们。" 他又转述自朱拜尔·本·胡韦里斯：欧麦尔·本·赫塔卜，愿安拉喜悦他，就登记名册一事征询穆斯林的意见。阿里对他说："每年把为你们收集来的财产分配出去，不要留存任何一部分。"奥斯曼说："我看到财富很多，足以供养众人。如果不加以统计，使领取者与不领取者有所区分，我担心事情会变得混乱。"瓦利德·本·希沙姆·本·穆吉拉说："信士的长官啊，我去过叙利亚，看到那里的君主都登记了名册，并组织了军队。所以你也应当登记名册，组织军队。" 欧麦尔采纳了他的建议，召来了阿quail·本·艾比·塔利卜、马赫拉麦·本·瑙发勒和朱拜尔·本·穆considered（即朱拜尔·本·穆特阿姆），他们都是古莱氏的谱系学家，并对他们说："按照等级给人们登记。"他们便从哈希姆家族开始登记，接着是艾卜·伯克尔及其族人，然后是欧麦尔及其族人，按照他们担任哈里发的先后顺序排列。欧麦尔看到后说："从先知ﷺ的近亲开始，最亲近的排在前面，然后依次往后，直到你们把欧麦尔排在安拉安排他的位置上。" 他又转述说，赛义德·本·穆萨耶卜说：欧麦尔在伊历二十年的穆哈兰月登记了名册。

Ibn Sacd narrated that al-Hasan said: The first khutbah which cUmar delivered, he praised Allah and then said, ‘Right. I have been tested by you and you have been tested by me, and I have succeeded to the khilafah, amongst you, after my two companions. Whoever is here present, we will manage their affairs in person, and whoever is not here with us, we will appoint over him strong and trustworthy people. Whoever acts excellently well, we will increase him in excellent treatment, and whoever acts wrongly we will punish, and may Allah forgive us and you.’ He narrated from Jubayr ibn al-Huwayrith that cUmar ibn al- Khattab, may Allah be pleased with him, sought the advice of the Muslims on the recording of a register. cAli said to him, ‘Divide up every year what is collected for you of property, and don’t keep any of it.’ cUthman said, ‘I see much wealth, which is sufficient for the people and if it is not counted so that whoever takes is distinguished from whoever does not take, I am afraid that the matter will become confused.’ Al-Walid ibn Hisham ibn al-Mughirah said, 'Amir al-Mu’minin, I went to Syria and I saw that its kings had recorded registers and organised the troops, so record registers and organise the troops.’ He took his advice, and he called cAqil ibn Abi Talib, Makhramah ibn Nawfal and Jubayr ibn Mutcim, who were genealogists of Quraysh, and said, ‘Record people according to their ranks.’ They recorded them beginning with Banu Hashim, then they followed with Abu Bakr and his people, then cUmar and liis people, according to the order of their khilafahs. When cUmar saw it, he said, ‘Begin with the close relatives of the Prophet, may Allah bless him and grant him peace, the closest, then the next closest until you place cUmar where Allah placed him.’ He narrated that Sacid ibn al-Musayyab said: cUmar recorded the register in al-Muharram of the year 20 AH.

他转述道:al-Hasan说:cUmar致信Hudhayfah说:"把民众的俸禄和给养发给他们。"他回信说:"我们已经这样做了,仍剩下很多。"cUmar又写信给他说:"这是Allah赐给他们的战利品,它既不属于'Umar,也不属于cUmar的家人。把它分给他们。" Ibn Sacd转述道:Jubayr ibn Mutcim说:cUmar站在cArafah山上时,听见一个人高呼:"Allah的哈里发!"另一个人也听见了,而他们正在备办路上的干粮。那人便说:"你们怎么了?愿Allah撕裂你们的悬雍垂!"我走向那人,并对他大声呵斥。 Jubayr接着说:第二天早晨,我与cUmar一同站在al-cAqabah(米纳的大石柱)旁,他正在投掷石子,这时一颗流石飞来,划破了cUmar的头(皮肤)。我转过头去,听见山上有一个人说:"我以cKacbah的主起誓宣告:cUmar在今年之后将不会再站在这个地方。"那人正是前一天在我们中间高呼的人,这让我深感不安。

He narrated that al-Hasan said: cUmar wrote to Hudhayfah, ‘Give the people their stipends and their provisions.’ He wrote back to him, ‘We have done that and a great deal remains.’ cUmar wrote to him, ‘It is their spoils which Allah has given them. It is not 'Umar’s nor cUmar’s family’s. Divide it up among them.’ Ibn Sacd narrated that Jubayr ibn Mutcim said: While cUmar was standing on the mountain of cArafah he heard a man calling out, saying, ‘Khalifah of Allah!’ Another man heard him, and they were taking provisions for the way, so he said, ‘What is wrong with you, may Allah split your uvulas?’ I went towards the man and shouted at him. Jubayr continued: Then the next morning, I was standing with cUmar at al-cAqabah (the major pillar of stones in Mina) and he was stoning it, when there came a stray pebble and split (the skin on) cUmar’s head. I turned that way and heard a man from the mountain saying, ‘I make it known, by the Lord of the Kacbah, that cUmar will not stand in this place after this year,’ and it was the one who had called out among us the day before, and that disturbed me greatly.

他叙述道:阿伊莎愿真主喜悦她,她说:在最后一次朝觐中,欧麦尔与众信士的母亲们(即先知的妻子们,愿真主赐福于他并使他平安)一同完成朝觐。我们从阿拉法特返回时,经过穆哈撒布,听到一名男子骑在骆驼上说:"欧麦尔,信士们的长官,在哪里?"我听到另一名男子说:"信士们的长官在这里。"他让骆驼跪下伏身,然后提高嗓音哀号道:

He narrated that cA’ishah, may Allah be pleased with her, said: At the time of the last Hajj which cUmar performed with the Mothers of the Believers (the wives of the Prophet, may Allah bless him and grant him peace), when we returned from cArafah, I passed by al- Muhassab and I heard a man upon his camel saying, ‘Where was cUmar, the Amir al-Mu’minin? I heard another man saying, ‘Here was the Amir al-Mu’minin.’ He made the camel kneel down upon its breast, then he raised his voice in a wail saying:

"愿你平安，愿来自一位伊玛目的祝福，愿真主的手祝福那张经常被撕裂的皮肤。谁急于奔赴，或骑上鸵鸟的两翼，想要赶上你前一天所先行送去的东西，谁就会落后。"

‘Upon you peace from an imam and may the hand of Allah bless that much-rent skin, Whoever hurries on or mounts the two wings of the ostrich, in order to overtake what you sent ahead the day before, will be outstripped.

“你裁决了诸事，之后你们袖中还留着尚未解开的考验与灾祸。”那位骑手没有动，也没有人知道他是谁，我们当时说他是精灵之一。因为欧麦尔从那次朝觐回来后，被匕首刺伤，随即去世。

You decided matters, then after them you left behind trials and misfortunes in their sleeves, not yet unloosed.’ That rider did not move and it was not known who he was, and we used to say that he was one of the Jinn, for cUmar came back from that Hajj, was stabbed by the dagger and died.

他转述道,cAbd ar-Rahman ibn Abza 说,cUmar 说:“这一权威属于 Badr 的人,只要其中还有一人在世;然后属于 Uhud 的人,只要其中还有一人在世;然后属于某某人、某某人。对于获释的俘虏、获释俘虏之子,以及在(麦加)征服之时才皈依伊斯兰的人,这一权威没有他们的份。” 他转述自 an-Nakhaci,说有人对 cUmar 说:“您不任命 cAbdullah ibn cUmar 为 khalifah 吗?”他说:“愿真主与你为敌!我凭真主发誓,我从未想要这样的事。难道我要任命一个连如何正确地与妻子离婚都不懂的人做 khalifah 吗?” 他转述自 Shaddad ibn Aws,说 Kacb 说:以色列的部族中有一位国王,每当我们提起他,就会想起 cUmar;每当我们提起 cUmar,就会想起他。他身边有一位领受启示的先知。真主向那位先知启示,命他对国王说:“你要立下你的约定,写下你的遗嘱,因为你三天之后就会死去。”先知便把这事告诉了他。

He narrated that cAbd ar-Rahman ibn Abza said that cUmar said, ‘This authority is among the people of Badr as long as one of them remains, then it is among the people of Uhud as long as one of them remains, and among such and such, and such and such, and there is no part in it for a freed captive, nor the son of a freed captive, nor those who became Muslims at the Opening (of Makkah to Islam).’ He narrated from an-Nakhaci that a man said to cUmar, ‘Will you not appoint cAbdullah ibn cUmar as khalifah? He said, ‘May Allah fight you! By Allah, I never wanted this of Allah. Shall I appoint as khalifah a man who did not know how to divorce his wife properly?’ He narrated from Shaddad ibn Aws that Kacb said: There was among the Tribe of Isra’il a king whom, when we remember him we are reminded of cUmar, and when we remember cUmar we are reminded of him. He had by his side a prophet who received revelation. Allah revealed to the prophet, peace be upon him, to say to him, ‘Make your covenant and write your testament to me, for you are dead after three days.’ The prophet informed him of that.

到了第三天，他倒下（死了），倒在墙和长榻之间。他来到他的主面前，说：“主啊，如果你知道我一直是公正地统治，事情有分歧时，我遵循你的指引；我曾经是这样那样的人，做过这样那样的事，那么求你延长我的寿命，直到我年幼的儿子长大，我的民族繁衍壮大。”安拉启示先知ﷺ说：“他已经这样那样说了——这是真的——我已为他增加了十五年的寿命。”

When it was the third day, he fell down (dead) between the wall and the couch. He came to his Lord and said, ‘O Allah, if You knew (hat I was just in my rule; that when matters differed, I followed Your guidance; and I was such and such, and such and such, then increase my life-span until my infant son grows up and my nation increases.’ Allah revealed to the prophet that, ‘He has said such and such - and it is true - and I have added fifteen years to his lifespan.

“这就足够了，让他年幼的儿子成长，让他的民族繁衍壮大。”当欧麦尔被刺伤时，凯尔卜说：“如果欧麦尔向他的主祈求，安拉必定会让他留存于世。”这话传到了欧麦尔耳中。他说：“主啊，求你在不让我……的情况下，将我接回到你身边。”

That is enough for his infant son to grow up and his nation to increase.’ When cUmar was stabbed, Kacb said, ‘If cUmar were to ask his Lord, Allah would definitely let him stay.’ cUmar was told about that. He said, ‘O Allah take me back to You without (my)

“……无力且无能，或应受谴责。”他转述苏莱曼·本·雅萨尔的话说，精灵为欧麦尔哀悼而哭泣。

being powerless and incapable or blameworthy.’ He narrated from Sulayman ibn Yasar that the Jinn wailed in mourning for cUmar.

阿勒-哈基姆记载，马立克·本·迪纳尔说：当欧麦尔（愿真主喜悦他）遇害时，在塔巴拉山上听到了一个声音：

Al-Hakim narrated that Malik ibn Dinar said: A voice was heard on the mountain of Tabalah when cUmar, may Allah be pleased with him, was killed:

“让想哭的人为伊斯兰哭泣吧，因为它即将倒下，而它的期限尚未过去。世界已经衰落，其中最好的部分已经离去，转身而去。那确信这应许的人，已经对它感到厌倦。” 伊本·阿比·丹亚（Ibn Abi’d-Dunya）记载，叶海亚·伊本·阿比·拉希德·巴士里（Yahya ibn Abi Rashid al-Basri）说：欧麦尔（cUmar）对他的儿子说：“节省我的寿衣吧，因为如果我在安拉那里有善，祂会以比它更好的来替换给我；如果我不是这样，祂会剥去我的衣服，并且very快地剥去。节省你为我挖的坟墓吧，因为如果我在安拉那里有善，祂会把它为我扩展到我目力所及的远方；如果我不是这样，祂会把它紧紧收拢在我身上，直到我的肋骨交错。不要让女人跟我一同出去（到坟地），也不要把我并不具有的纯洁归于我，因为安拉对我的了解更多。当你们陪我出去（到坟地）时，就加快你们的脚步，因为如果我在安拉那里有善，你们将送我去往对我更好的地方。”

‘Let whoever would weep, weep for Islam, For they are on the point of being thrown to the ground and (their) appointed time has not been exceeded, And the world has declined and the best of it has gone, turning its back, Whoever is sure of the promise has become weary of it.’ Ibn Abi’d-Dunya narrated that Yahya ibn Abi Rashid al-Basri said: cUmar said to his son, ‘Be economical with my shroud, for if there is good for me with Allah, He will exchange it for me for that which is better than it. If I have been otherwise, He will strip me and be very fast in stripping me. Be economical in the grave you dig for me, for if there is good for me with Allah, He will expand it for me as far as my sight can reach. If I have been otherwise, He will tighten it upon me until my ribs interlace. Let not a woman go out with me (to the grave), and do not attribute to me a purity that I do not have, for Allah has more knowledge of me. When you go out (with me to the grave) then hasten your pace, for if there is good for me with Allah, you will send me on to what is better for me.

如果你们不这样，你们就会把你们颈上所负的罪恶抛下来。

If I am otherwise, you will throw an evil you have been carrying down from your necks.’

伊本·阿萨基尔引述伊本·阿拔斯的话说：阿拔斯说：在欧麦尔去世一年之后，我向真主祈求，希望祂让我在梦中见到他。

Ibn cAsakir narrated from Ibn cAbbas that al-cAbbas said: I asked Allah, one year after cUmar had died, to show me him in a dream.

我一年后见到了他,他正在擦拭额头上的汗水,于是我说:"愿我的父亲和母亲为您赎身,信士的长官!您现在怎么样?"他说:"这是我刚刚结束的时刻。cUmar的家几乎就要被粗暴地拆毁了,若不是我遇见了一位怜悯、慈悲的主{Rauf Rahim。请注意,这是安拉在《忏悔章》倒数第二节经文中赐给祂的使者——愿安拉赐福于他并使他平安——的两个名字。Ar-Ra'uf ar-Rahim是安拉的名字}。"他还从Zayd ibn Aslam转述说,cAmr ibn cAs在梦中见到了cUmar,问道:"你过得怎么样?"他问:"我离开你们多久了?"他回答:"十二年前。"他说:"我直到现在才刚完成我的清算。"Ibn Sacd转述说,Salim ibn cAbdullah ibn cUmar说:我听到一位安萨尔人说:"我祈求安拉让我在梦中见到cUmar,然后十年后我见到了他,他正在擦拭额头上的汗水。我说:信士的长官,您现在怎么样?"他说:"我现在刚刚结束,如果不是我主的慈悲,我早就毁灭了。"Al-Hakim转述说,ash-Shacbi说:cAtikah bint Zayd ibn cAmr ibn Nufayl为cUmar作诗颂扬,说道:

I saw him after a year and he was wiping the sweat from his brow, so I said, ‘May my father and my mother be your ransom, Amir al-Mu’minin\ How is it with you?’ He said, ‘This is the time I have just finished. The house of cUmar had almost been violently demolished if it had not been that I met a pitying, compassionate one {Rauf Rahim. Note that these are two names that Allah gave to His Messenger, may Allah bless him and grant him peace, in the penultimate ayah of Surat at-Tawbah. Ar-Ra’u f ar-Rahim are names of Allah).’ He also narrated from Zayd ibn Aslam that cAmr ibn al-cAs saw cUmar in his sleep and asked, ‘How have you done?’ He asked, ‘When did I leave you?’ He answered, ‘Twelve years ago.’ He said, ‘I have only finished my accounting now.’ Ibn Sacd narrated that Salim ibn cAbdullah ibn cUmar said: I heard a man of the Ansar saying, ‘I asked Allah to show me cUmar in my sleep, then I saw him after ten years, and he was wiping sweat from liis brow. I said, Amir al-Mu’minin, what have you done?’ He said, ‘ Right now I have finished, and if it were not for the mercy of my Lord I would have been destroyed.’ Al-Hakim narrated that ash-Shacbi said: cAtikah bint Zayd ibn ' Amr ibn Nufayl eulogised cUmar, saying:

“哦！愿你的眼泪与哭泣涌流不息，不要为这位尊贵的伊玛目而感到厌倦。

‘Eye! let your tears and weeping be abundant, and do not weary over the noble imam.

那位受启示的骑士的命运在战斗之日令我痛苦，也令人严厉指责；他是宗教的守护者，是对抗命运的助力，是忧愁者与困苦者的救援。

The fate of the inspired horseman distressed me on the day of combat and harsh reproach; The protection of the deen, the helper against fate, succour of the troubled and the distressed.

对那些身处苦难与不幸之中的人说："去死吧！因为命运已让我们饮下分裂与离散的苦杯。"

Say to the people of hardship and misfortune, “Die! since fate has given us to drink the cup of division and disunion.’”