Abu Bakr as-Siddiq, semoga Allah meridainya, berkata: Tidak ada seorang pun di muka bumi yang lebih aku cintai daripada 'Umar.

Abu Bakr as-Siddiq, may Allah be pleased with him, said: There is not on the face of the earth a man more beloved to me than cUmar.

Ibnu 'Asakir meriwayatkannya.

Ibn cAsakir narrated it.

Seseorang berkata kepada Abu Bakar ketika beliau sakit (menjelang wafat), "Apa yang akan engkau katakan kepada Tuhanmu, padahal engkau telah mengangkat Umar?" Beliau menjawab, "Aku akan berkata kepada-Nya, 'Aku telah mengangkat atas mereka orang yang terbaik di antara mereka.'" Diriwayatkan oleh Ibnu Sa'd.

Someone said to Abu Bakr during his (last) illness, ‘What will you say to your Lord, when you have appointed cUmar?’ He said, ‘I will say to Him, “I have appointed over them the best of them.’” Ibn Sacd narrated it.

cAli, semoga Allah meridainya, berkata: Apabila orang-orang yang berbuat baik disebutkan, maka mulailah dengan cUmar. Kami tidak menganggap mustahil bahwa as-Sakinah (Kehadiran Ilahi) berbicara melalui lidah cUmar.

cAli, may Allah be pleased with him, said: When the right-acting are mentioned then begin with cUmar. We did not think it unlikely that as-Sakinah (the Divine Presence) spoke with the tongue ofcUmar.

At-Tabarani meriwayatkannya dalam al-Awsat.

At-Tabarani narrated it in al-Awsat.

Ibnu Umar, semoga Allah meridai dia, berkata: Aku tidak pernah melihat seorang pun setelah Nabi ﷺ, sejak beliau wafat, yang lebih tajam pandangannya dan lebih dermawan secara luas daripada Umar. Diriwayatkan oleh Ibnu Sa'd.

Ibn cUmar, may Allah be pleased with him, said: I have never seen anyone after the Prophet, may Allah bless him and grant him peace, from the time he died, more perceptive and more liberally generous than cUmar. Ibn Sacd narrated it.

Ibnu Mas'ud, semoga Allah meridainya, berkata: Seandainya ilmu Umar diletakkan di salah satu sisi timbangan dan ilmu seluruh makhluk hidup di bumi diletakkan di sisi lainnya, niscaya ilmu Umar akan lebih berat daripada ilmu mereka.

Ibn Mascud, may Allah be pleased with him, said: Even if the knowledge of cUmar were to be put in one scale of a balance and the knowledge of every living being on the earth were put in the other scale, the knowledge of cUmar would outweigh their knowledge.

Mereka dahulu berpendapat bahwa ia telah pergi (yakni wafat) dengan membawa sembilan persepuluh ilmu. At-Tabarani meriwayatkannya dalam al-Kabir, dan al-Hakim juga meriwayatkannya.

Ihey used to hold the view that he had gone (i.e. died) with ninetenths of knowledge. At-Tabarani narrated it in al-Kabir, and al- Hakim narrated it.

Hudhayfah, semoga Allah meridhainya, berkata: "Seolah-olah ilmu manusia tersembunyi dalam pemahaman Umar."

Hudhayfah, may Allah be pleased with him, said: It is as if the knowledge of mankind was concealed in the understanding of 1 Umar.

Hudhayfah, semoga Allah meridhainya, berkata: Demi Allah, aku tidak mengenal seorang pun yang celaan para pencela tidak mengalahkannya ketika karena Allah, kecuali Umar.

Hudhayfah, may Allah be pleased with him, said: By Allah, I do not know a man whom the blame of the one who blames, for the sake of Allah, does not overcome, except for cUmar.

Ā’isyah radhiyallahu ‘anha berkata — dan beliau menyebut ‘Umar — “Demi Allah, dia adalah orang yang cakap dalam mengurus urusan, benar-benar tiada duanya.” Mu‘awiyah radhiyallahu ‘anhu berkata: Adapun Abu Bakr, dia tidak menginginkan dunia dan dunia pun tidak menginginkannya. Adapun ‘Umar, dunia menginginkannya tetapi dia tidak menginginkannya. Adapun kami, kami telah berguling-guling di dalamnya (seperti hewan di atas debu). Az-Zubair bin Bakkar meriwayatkannya dalam kitab al-Muwaffaqiyat.

cA’ishah, may Allah be pleased with her, said — and she mentioned ‘Umar — ‘He was, by Allah! skilful in managing affairs, absolutely unique.’ Mucawiyah, may Allah be pleased with him, said: As for Abu Bakr, he did not want the world and it did not want him. As for ‘Umar, the world wanted him but he did not want it. As for us, we have rolled over in it (like an animal in the dust)'. Az-Zubayr ibn Bakkar narrated it in al-Muwaffaqiyat.

Jabir, semoga Allah meridhainya, berkata: 'Ali masuk menemui 'Umar — dan ia sedang dikafani — lalu berkata, "Semoga rahmat Allah tercurah atasmu! Tidak ada seorang pun yang lebih kusukai untuk kutemui Allah dengan catatan amalnya, setelah persahabatan dengan Nabi ﷺ, daripada orang yang dikafani ini."' Al-Hakim meriwayatkannya.

Jabir, may Allah be pleased with him, said: cAli entered upon "Umar — and he was shrouded - and said, ‘The mercy of Allah upon you! There is no-one I would prefer to meet Allah with that which is in his page (the record of his actions), after the companionship of the Prophet, may Allah bless him and grant him peace, than this shrouded one.’ Al-Hakim narrated it.

Ibnu Mas'ud, semoga Allah meridhainya, berkata: "Apabila orang-orang saleh disebut, maka mulailah dengan 'Umar. Sesungguhnya 'Umar adalah yang paling berilmu di antara kami tentang Kitabullah, dan yang paling memahami (secara harfiah: paling banyak fiqihnya) di antara kami tentang agama Allah, Yang Maha Tinggi." Diriwayatkan oleh at-Tabarani dan al-Hakim.

Ibn Mascud, may Allah be pleased with him, said: When the rightacting ones are remembered, then begin with cUmar. Truly cUmar was the most knowledgeable of us of the Book of Allah, and the most understanding (literally: having the most fiqhi) of us of the deen of Allah, exalted is He. At-Tabarani and al-Hakim narrated it.

Ibnu 'Abbas ditanya tentang Abu Bakar, lalu ia berkata, "Dia adalah orang baik, seluruhnya." Ia ditanya tentang 'Umar, lalu ia berkata, "Dia seperti burung yang waspada, yang menyangka bahwa di setiap jalan ada jerat yang siap menangkapnya." Ia ditanya tentang 'Ali, lalu ia berkata, "Dia penuh tekad, pertimbangan yang tepat, ilmu, dan keberanian." Ia meriwayatkannya dalam at-Tuyuriyyat.

Ibn cAbbas was asked about Abu Bakr and he said, ‘He was the good, all of it.’ He was asked about cUmar and said, ‘He was like the apprehensive bird which thinks that on every path there is a snare to catch it.’ He was asked about cAli and he said, ‘He was full of resolve, sound judgement, knowledge and valour.’ He narrated it in at-Tuyuriyyat.

Di dalam At-Tabarani diriwayatkan dari cUmayr bin Rabicah bahwa cUmar bin al-Khattab berkata kepada Kacb al-Ahbar, "Bagaimana kamu mendapati sifatku?" Ia menjawab, "Aku mendapati sifatmu sebagai tanduk dari besi." Ia bertanya, "Apa itu tanduk dari besi?" Ia menjawab, "Seorang pemimpin yang kuat, yang karena Allah, celaan orang yang mencela tidak mengalahkannya." Ia bertanya, "Lalu apa?" Ia menjawab, "Akan ada setelahmu seorang khalifah yang akan dibunuh oleh kaum yang zalim." Ia bertanya, "Lalu apa?" Ia menjawab, "Kemudian akan terjadi fitnah (ujian/cobaan)." Ahmad, al-Bazzar dan at-Tabarani meriwayatkan bahwa Ibnu Mascud radhiyallahu 'anhu berkata: cUmar bin al-Khattab melebihi orang-orang dalam empat hal: urusan para tawanan pada Perang Badar, ia memerintahkan agar mereka dibunuh, lalu Allah menurunkan firman-Nya, "Sekiranya tidak ada ketetapan dari Allah yang telah terdahulu..." (QS. 8:68) hingga akhir ayat; dan dalam masalah hijab, ia memerintahkan istri-istri Nabi ﷺ untuk menutup diri, lalu Zaynab berkata kepadanya, "Sesungguhnya engkau bertanggung jawab atas kami wahai Ibnu al-Khattab, dan wahyu turun di rumah-rumah kami?" Maka Allah menurunkan firman-Nya, "Apabila kamu meminta sesuatu kepada mereka..." (QS. 33:53) hingga akhir ayat; dan karena doa Nabi ﷺ, "Ya Allah, muliakanlah Islam dengan Umar"; serta dalam pandangannya terhadap Abu Bakar, karena ia adalah orang pertama yang membaiat Abu Bakar.

At-Tabarani narrated from cUmayr ibn Rabicah that cUmar ibn al-Khattab said to Kacb al-Ahbar, ‘How do you find my description?’ He said, ‘I find your description to be a horn of iron.’ He asked, ‘What is a horn of iron?’ He said, ‘A strong commander who, for the sake of Allah, the censure of the one who blames does not overcome.’ He said, ‘Then what?’ He said, ‘There will be after you a khalifah whom a wrongdoing group will kill.’ He said, ‘Then what?’ He said, ‘Then there will be the trial (affliction).’ Ahmad, al-Bazzar and at-Tabarani narrated that Ibn Mascud, may Allah be pleased with him, said: cUmar ibn al-Khattab excelled people in four: the affair of the prisoners on the Day of Badr, he ordered that they should be killed and Allah revealed, ‘I f it were not for a decree of Allah which had preceded... ’ (Qur’an 8:68) to the end of the ayah; and in the matter of the hijab, he ordered the women of the Prophet, may Allah bless him and grant him peace, to veil themselves, so Zaynab said to him, ‘And really you are responsible over us Ibn al-Khattab, and the revelation descends upon us in our houses?’ So Allah revealed, ‘Then if you ask them for some item ...’ (Qur’an 33: 53) to the end of the ayah-, and by the supplication of the Prophet, may Allah bless him and grant him peace, ‘O Allah, help Islam with cUmar’; and in his view of Abu Bakr, for he was the first one to pledge allegiance to him.

Ibnu 'Asakir meriwayatkan bahwa Mujahid berkata: Dahulu kami mengatakan bahwa setan-setan dibelenggu dan dirantai pada masa pemerintahan 'Umar, kemudian ketika ia ditikam, mereka pun menyebar ke mana-mana.

Ibn cAsakir narrated that Mujahid said: We used to say that the shaytans were chained and shackled during the amirate of cUmar, then when he was struck they spread abroad.

Dia meriwayatkan bahwa Salim bin 'Abdullah berkata: Kabar tentang 'Umar terlambat sampai kepada Abu Musa, maka ia pergi menemui seorang wanita yang di dalam dirinya ada syaitan, lalu ia bertanya kepadanya tentang 'Umar. Wanita itu berkata, "Tunggulah sampai syaitanku datang kepadaku." Kemudian syaitan itu datang, dan wanita itu pun menanyakannya tentang 'Umar.

He narrated that Salim ibn cAbdullah said: News of cUmar was slow in reaching Abu Musa so he went to a woman who had a shaytan in her, and asked her about him. She said, ‘Wait until my shaytan comes to me.’ Then he came and she asked him about him.

Dia berkata, "Aku meninggalkannya dengan hanya mengenakan sehelai kain sebagai sarung, sambil melumuri unta-unta sedekah (zakat) dengan ter (untuk mencegah kudis atau kurap). Dan dia adalah orang yang tidak dilihat oleh setan, melainkan setan itu akan tersungkur tertelungkup di atas hidungnya; malaikat berada di antara kedua matanya, dan Ruhul Qudus (Jibril) berbicara melalui lidahnya."

I le said, ‘I left him dressed with a piece of cloth as a waistwrapper, smearing the camels of the sadaqah (the zakat) with tar (against the mange or scab). And that is a man whom a shaytan does not see but t hat he falls flat on his nostrils; the angel is between his two eyes and the Ruh al-Quds (Jibril) speaks with his tongue.’

Sufyan ath-Thawri berkata: Barang siapa yang mengklaim bahwa 'Ali lebih berhak atas kekhalifahan daripada Abu Bakr dan 'Umar, maka ia telah keliru dan telah menuduh Abu Bakr, 'Umar, serta seluruh kaum Muhajirin dan Anshar telah melakukan kesalahan.

Sufyan ath-Thawri said: Whoever claimed that cAli had more right to authority than Abu Bakr and cUmar has made a mistake and has accused Abu Bakr, cUmar and all the Muhajirun and the Ansar of making a mistake.

Sharik berkata: Tidak ada seorang pun yang di dalamnya terdapat kebaikan yang mendahulukan 'Ali atas Abu Bakr dan 'Umar.

Sharik said: No-one in whom there is any good advances cAli before Abu Bakr and cUmar.

Abu Usamah berkata: Apakah engkau memahami siapa Abu Bakr dan 'Umar itu?

Abu Usamah said: Do you grasp who Abu Bakr and cUmar were?

Ibey adalah bapak dan ibu Islam.

Ibey were the father and mother of Islam.

Ja'far as-Shadiq berkata: Aku berlepas diri dari siapa pun yang menyebut Abu Bakar dan 'Umar dengan selain kebaikan.

Jacfar as-Sadiq said: I am quit of whoever mentions Abu Bakr and 'Umar with anything but good.