Ak Askari meriwayatkan dalam al-Awa'il, at-Tabarani dalam al-Kabir, dan al-Hakim melalui Ibn Shihab bahawa cUmar ibn cAbd al-cAziz bertanya kepada Abu Bakr ibn Sulayman ibn Abi Hathamah apakah sebabnya dahulu ditulis, "Daripada Khalifah Rasulullah ﷺ," pada zaman Abu Bakr, kemudian cUmar pada mulanya menulis, "Daripada Khalifah Abu Bakr"? Kemudian siapakah yang pertama menulis, "Daripada Amir al-Mu'minin (Ketua Orang-orang Beriman)"? Beliau berkata, "Ash-Shifa, yang merupakan salah seorang wanita kaum Muhajirin, memberitahu saya bahawa Abu Bakr dahulu menulis, 'Daripada Khalifah Rasulullah ﷺ,' dan cUmar menulis, 'Daripada Khalifah bagi Khalifah Rasulullah ﷺ,' sehinggalah pada suatu hari cUmar menulis kepada gabenor Iraq, supaya menghantar kepadanya dua orang lelaki yang kuat, yang boleh dia tanyakan tentang Iraq dan penduduknya. Gabenor itu menghantar kepadanya Labid ibn Rabicah dan cAdi ibn Hatim, lalu mereka datang ke Madinah dan memasuki masjid, di mana mereka mendapati cAmr ibn al-cAs. Mereka berkata, 'Mintalah izin untuk kami (menemui) Amir al-Mu'minin.' cAmr berkata, 'Demi Allah, kamu berdua telah menemui nama yang tepat baginya!' Lalu cAmr masuk menemui beliau dan berkata, 'Assalamu'alaika, wahai Amir al-Mu'minin.' Beliau bertanya, 'Apa yang terlintas padamu tentang nama ini? Kamu mesti menjelaskan apa yang telah kamu katakan.' Lalu cAmr menceritakannya dan berkata, 'Tuan ialah amir (ketua) dan kami ialah mu'minun (orang-orang beriman).' Maka sejak hari itu surat-menyurat terus ditulis dengan gelaran tersebut."

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 berkata dalam kitab Tahdhib-nya: 'Adi bin Hatim dan Labid bin Rabi'ah yang memberi gelaran itu kepadanya ketika mereka datang sebagai utusan dari Iraq. Ada yang mengatakan bahawa al-Mughirah bin Shu'bah yang memberinya nama ini. Ada juga yang mengatakan bahawa 'Umar pernah berkata kepada orang ramai, "Kamu adalah orang-orang beriman dan aku adalah amir kamu," maka beliau dipanggil Amir al-Mu'minin. Sebelum itu, beliau dikenali sebagai Khalifah bagi Khalifah Rasulullah ﷺ, tetapi mereka menukar ungkapan tersebut kerana ia terlalu panjang.

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.

Ibnu 'Asakir meriwayatkan bahawa Mu'awiyah bin Qurrah berkata: Dahulu ia ditulis 'Daripada Abu Bakar Khalifah Rasulullah ﷺ,' dan kemudian ketika zaman 'Umar bin al-Khattab, mereka hendak menulis, 'Khalifah kepada Khalifah Rasulullah ﷺ.' 'Umar berkata, 'Ini terlalu panjang.' Mereka berkata, 'Tidak. Tetapi kami telah melantik kamu sebagai amir ke atas kami, maka kamu adalah amir kami!' Beliau berkata, 'Ya, dan kamu adalah orang-orang beriman, dan aku adalah amir kamu!' Maka kemudiannya ia ditulis sebagai Amir al-Mu'minin.

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.

Al-Bukhari meriwayatkan dalam Tarikh-nya bahawa Ibn al-Musayyab berkata: Orang pertama yang menulis tarikh ialah ʿUmar ibn al-Khattab, dua setengah tahun selepas pemerintahannya (khilafah), dan ia ditulis sebagai tahun keenam belas Hijrah, melalui nasihat ʿAli.

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 meriwayatkan dalam at-Tuyuriyyat dengan sanad yang sahih daripada Ibn cUmar, daripada cUmar bahawa beliau berhasrat untuk membukukan sunan (amalan-amalan adat Nabi ﷺ, semoga Allah memberkati dan mengurniakan kesejahteraan kepadanya, dan para sahabatnya), lalu beliau memohon pilihan Allah dalam perkara itu (melalui doa yang dikenali sebagai istikharah) selama sebulan. Kemudian beliau bangun pada suatu pagi dengan keazaman yang jelas lalu berkata, ‘Aku teringat satu kaum sebelum kamu yang menulis sebuah kitab, lalu mereka berpaling kepadanya dan meninggalkan Kitab Allah.’ Ibn Sa‘d meriwayatkan bahawa Shaddad berkata: Kata-kata pertama yang diucapkan cUmar apabila beliau naik ke mimbar ialah, ‘Ya Allah, aku ini keras, maka lembutkanlah aku; aku ini lemah, maka kuatkanlah aku; dan aku ini bakhil, maka jadikanlah aku pemurah.’ Ibn Sa‘d, Sa‘id ibn Mansur dan yang lain meriwayatkan melalui jalur-jalur yang berbeza bahawa cUmar berkata, ‘Aku telah meletakkan diriku terhadap harta Allah sama seperti kedudukan penjaga anak yatim terhadap harta (anak yatim) itu. Jika aku berada dalam keadaan senang, aku akan menahan diri daripadanya; dan jika aku berada dalam keadaan susah, aku akan memakannya secara sederhana; dan jika (kemudian) aku berada dalam keadaan senang, aku akan menggantinya.’ Ibn Sa‘d meriwayatkan bahawa Ibn cUmar berkata bahawa apabila cUmar ibn al-Khattab berada dalam kesusahan, beliau biasa pergi kepada orang yang bertanggungjawab ke atas Bait al-Mal dan memohon pinjaman daripadanya. Selalunya beliau berada dalam kesulitan, lalu orang yang bertanggungjawab ke atas perbendaharaan awam itu datang kepadanya, menuntut bayaran balik hutang tersebut dan memaksanya untuk membayarnya, dan cUmar akan mengelak daripadanya. Kemudian, selalunya cUmar akan menerima elaun gajinya dan dengan itu beliau membayar hutangnya.

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.

Ibnu Sa'd meriwayatkan bahawa al-Bara' bin Ma'rur berkata bahawa suatu hari 'Umar keluar sehingga sampai ke mimbar, dan dia sedang menderita suatu penyakit. Kelebihan madu telah disebut kepadanya, dan terdapat sebuah bekas (diperbuat daripada kulit kambing) yang berisi madu itu di bait al-mal. Dia berkata, "Jika kamu memberi izin kepadaku, aku akan mengambilnya, tetapi jika tidak, maka ia haram bagiku." Mereka pun memberinya izin.

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.

Beliau meriwayatkan bahawa Salim bin Abdullah berkata: Umar biasa memasukkan tangannya ke dalam bengkak pada unta tunggangannya dan berkata, "Aku takut bahawa aku akan ditanya tentang apa (yang salah) pada dirimu." Beliau meriwayatkan bahawa Ibn Umar berkata: Apabila Umar hendak melarang orang ramai daripada sesuatu perbuatan yang salah, beliau akan pulang kepada keluarganya dan berkata, "Jika aku mendapati sesiapa yang terlibat dalam sesuatu yang telah aku larang, aku akan menggandakan hukumannya." Kami telah meriwayatkannya dalam lebih daripada satu cara bahawa Umar bin al-Khattab pernah keluar pada suatu malam untuk meronda di Madinah - dan beliau memang sering berbuat demikian - lalu beliau mendapati salah seorang wanita Arab yang pintunya dikunci dari luar (mengurungnya), dan dia sedang berkata:

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:

Malam ini, yang bintang-bintangnya merayap perlahan, amat meletihkan dan membuatku tidak dapat tidur, Kerana aku tidak mempunyai teman tidur untuk bermain-main bersama, Demi Allah, sekiranya azab-azab Allah tidak ditakuti, hak-hak-Nya tentu sudah dihapuskan dari pembaringan ini.

‘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.

Namun, saya takut kepada Dia Yang Maha Mengawasi, Yang menguasai diri kita, dan yang pencatat amalnya tidak lalai walau sekejap pun.

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

"Takut kepada Tuhanku dan rasa malu menghalangku, dan aku sangat memuliakan suamiku, sehingga kedudukannya yang mulia akan diberikan kepada orang lain." Maka beliau (Umar) menulis kepada gabenor-gabenornya tentang ekspedisi ketenteraan bahawa tiada seorang pun boleh tidak hadir lebih daripada empat bulan.

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.

Ibnu Sa'd meriwayatkan daripada Zadan, bahawa Salman berkata: 'Umar pernah bertanya kepadanya, "Adakah aku ini raja atau khalifah?" Salman menjawab, "Jika engkau mengumpulkan satu dirham dari tanah kaum Muslimin, atau kurang atau lebih, lalu engkau membelanjakannya dengan cara yang tidak patut, maka engkau adalah raja, bukan khalifah." 'Umar pun mengambil peringatan daripadanya.

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.

Beliau meriwayatkan bahawa Sufyan ibn Abi’l-cArja’ berkata: cUmar ibn al-Khattab berkata, ‘Demi Allah, aku tidak tahu sama ada aku ini seorang khalifah atau seorang raja, kerana jika aku seorang raja, maka ini adalah perkara yang amat besar.’ Seseorang berkata, ‘Amir al-Mu’minin, terdapat perbezaan antara kedua-duanya.’ Beliau bertanya, ‘Apakah perbezaannya?’ Orang itu berkata, ‘Seorang khalifah tidak mengambil melainkan apa yang menjadi haknya, dan dia tidak menggunakannya melainkan dengan cara yang betul, dan engkau, segala puji bagi Allah, adalah seperti itu. Raja pula menzalimi manusia, mengambil daripada seorang ini dan memberikannya kepada yang itu.’ cUmar pun diam.

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

Beliau meriwayatkan bahawa Ibnu Mas'ud, semoga Allah meredainya, berkata: 'Umar menunggang kuda dan jubahnya tersingkap sehingga memperlihatkan parasnya. Penduduk Najran melihat pada parasnya sebuah tahi lalat hitam lalu berkata, "Inilah orang yang kami dapati dalam Kitab kami akan mengusir kami dari negeri kami." Beliau meriwayatkan daripada Sa'd al-Hari bahawa Ka'b al-Ahbar berkata kepada 'Umar, "Kami dapati engkau dalam Kitab Allah di salah satu pintu Jahannam, yang menghalang manusia daripada terjerumus ke dalamnya. Apabila engkau mati, mereka akan terus terjerumus ke dalamnya sehingga Hari Kiamat." Beliau meriwayatkan bahawa Abu Mash'ar berkata: Guru-guru kami memberitahu kami bahawa 'Umar berkata, "Urusan ini tidak akan menjadi baik melainkan dengan ketegasan yang tiada kesombongan padanya, dan dengan kelembutan yang tiada kelemahan padanya." Ibnu Abi Syaibah meriwayatkan dalam Musannafnya bahawa Hakim bin 'Umair berkata: 'Umar bin al-Khattab berkata, "Janganlah amir sesebuah pasukan atau kumpulan penyerang mana-mana menyebat seseorang dengan hukuman hadd sehingga dia sampai ke Darb (Derbe, berhampiran Cilician Gates, laluan gunung yang dilalui kaum Muslimin ketika pulang dari serangan ke wilayah Byzantine) agar kemarahan syaitan tidak membawanya sehingga dia bersekutu dengan orang-orang kafir!" Ibnu Abi Hatim meriwayatkan dalam tafsirnya bahawa asy-Sya'bi berkata: Maharaja Byzantine menulis surat kepada 'Umar bin al-Khattab, "Utusan-utusanku telah datang kepadaku dari pihakmu dengan dakwaan bahawa di kalangan kamu ada sebatang pokok yang tidak serupa dengan mana-mana pokok lain: ia menghasilkan sesuatu seperti telinga keldai, ia terbuka (menampakkan) sesuatu seperti mutiara, ia menjadi hijau seperti zamrud hijau, ia memerah sehingga seperti delima merah, kemudian ia masak dan matang sehingga menjadi seperti kek madu paling manis yang pernah dimakan, kemudian ia kering sehingga menjadi bekalan bagi penghuni rumah dan persediaan bagi musafir. Jika utusan-utusanku menceritakan kepadaku perkara yang benar, aku hanya dapat membayangkan bahawa ini ialah salah satu pokok syurga." ʿUmar menulis kepadanya, "Dari hamba Allah, ʿUmar, Amir al-Mu'minin, kepada Caesar, raja Byzantine. Sesungguhnya utusan-utusanmu telah menyampaikan kebenaran kepadamu. Pohon ini, yang ada bersama kami, adalah pohon yang Allah tumbuhkan di atas Maryam ketika dia melahirkan ʿIsa, anaknya. Maka bertakwalah kepada Allah dan jangan menjadikan ʿIsa sebagai tuhan selain Allah, kerana sesungguhnya, { Sesungguhnya perumpamaan ʿIsa di sisi Allah adalah seperti perumpamaan Adam. Dia menciptakannya dari tanah, … }" (Al-Qur'an 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)

sampai akhir ayat.

to the end of the ayah.

Ibn Sa'd meriwayatkan daripada Ibn 'Umar bahawa 'Umar memerintahkan para gabenornya, lalu mereka mendaftarkan harta mereka, dan antara mereka ialah Sa'd bin Abi Waqqas. Kemudian 'Umar berkongsi dengan mereka dalam harta mereka lalu mengambil separuh dan memberikan mereka separuh.

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.

Beliau meriwayatkan bahawa asy-Sya'bi berkata: apabila 'Umar melantik seorang gabenor, beliau akan mencatatkan hartanya.

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

Dia meriwayatkan bahawa Abu Imamah bin Sahl bin Hunayf berkata: 'Umar tidak makan apa-apa pun daripada harta bait al-mal untuk beberapa ketika, sehinggalah kemiskinan dan kesempitan menimpanya. Beliau memanggil para sahabat Nabi ﷺ untuk meminta nasihat mereka. Beliau berkata, "Aku telah sibuk dengan urusan (pemerintahan) ini, maka apakah yang patut bagiku daripadanya?" 'Ali berkata, "Makan tengah hari dan makan malam." 'Umar pun mengambil (cadangan) itu. Dia meriwayatkan daripada Ibn 'Umar bahawa 'Umar menunaikan haji pada tahun dua puluh tiga (Hijrah), dan beliau menghabiskan enam belas dinar untuk hajinya.

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.

Dia berkata, <cAbdullah kita telah berlebih-lebihan dengan harta ini!> cAbd ar-Razzaq meriwayatkan dalam al-Musannaf bahawa Qatadah dan asy-Sya'bi berkata: Seorang wanita datang kepada cUmar dan berkata, ‘Suamiku berdiri (solat) pada waktu malam dan berpuasa pada siang hari.’ cUmar berkata, ‘Engkau telah memuji suamimu dengan sebaik-baik pujian.’ Kacb bin Sawwati berkata, ‘Dia sedang mengadu.’ cUmar bertanya, ‘Bagaimana?’ Dia menjawab, ‘Dia mendakwa bahawa dia tidak mendapat bahagiannya daripada suaminya (pada masanya).’ Kacb berkata, ‘Jika engkau memahami sebanyak itu, maka engkau putuskanlah antara mereka berdua.’ Dia berkata, Amir al-Mu’minin, Allah telah membenarkan baginya empat (isteri). Maka dia mendapat satu hari daripada setiap empat hari, dan satu malam daripada setiap empat malam.’ Dia meriwayatkan bahawa Ibn Jarir berkata: Seorang yang aku percayai memberitahuku bahawa cUmar, ketika sedang meronda, mendengar seorang wanita berkata:

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:

"Malam ini memanjang dan memedihkan, dan kerana aku tidak mempunyai kekasih untuk dipermainkan, aku tidak dapat tidur. Kerana, jika bukan kerana takut kepada Allah yang tiada sesuatu pun menyerupai-Nya, hak-hakku ke atas tilam ini sudah pun diambil." cUmar berkata, "Apa yang tidak kena denganmu?" Dia berkata, "Engkau telah menghantar suamiku dalam ekspedisi beberapa bulan yang lalu, dan aku rindukannya." Dia berkata, "Adakah engkau bermaksud hendak melakukan kejahatan?" Dia berkata, "(Aku memohon) perlindungan Allah!" Dia berkata, "Maka tahanlah dirimu; ia hanyalah (urusan) surat kepadanya." Dia menghantar pesanan kepadanya. Kemudian dia pergi kepada Hafsah dan berkata, "Aku ingin bertanya kepadamu tentang satu perkara yang berkaitan denganku, maka leraikanlah ia untukku. Berapa lamakah seorang wanita merindukan suaminya?" Hafsah menundukkan kepalanya dan berasa malu. Dia berkata, "Sesungguhnya Allah tidak malu terhadap kebenaran." Dia memberi isyarat dengan tangannya, menunjukkan tiga bulan, dan kemudian, jika itu tidak mungkin, empat bulan. cUmar menulis bahawa tentera tidak boleh dikekalkan dalam perkhidmatan lebih daripada empat bulan.

‘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.

Beliau meriwayatkan daripada Jabir bin Abdullah bahawa dia datang kepada Umar untuk mengadu kepadanya tentang layanan yang dia terima daripada kaum wanitanya.

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

'Umar berkata kepadanya, "Kami juga mendapati demikian, sehingga apabila saya bermaksud keluar untuk sesuatu keperluan, dia berkata kepada saya, 'Engkau hanya pergi kepada gadis-gadis Bani fulan untuk melihat mereka.'" cAbdullah bin Mascud berkata kepadanya, "Tidakkah sampai kepadamu bahawa Ibrahim ﷺ mengadu kepada Allah tentang perangai Sarah, lalu dikatakan kepadanya, 'Dia diciptakan daripada tulang rusuk, maka nikmatilah kebersamaannya selama engkau tidak melihat padanya sebarang kekurangan dalam agamanya.'" Dia meriwayatkan bahawa cIkrimah bin Khalid berkata: Salah seorang anak cUmar bin al-Khattab masuk menemui beliau. Dia telah menyikat dan meminyakkan rambutnya serta memakai pakaian yang paling bagus. cUmar memukulnya dengan cemeti sehingga dia menangis. Hafsah bertanya kepadanya, "Mengapa engkau memukulnya?" Dia menjawab, "Saya melihat bahawa dirinya telah membuatnya sombong, dan saya ingin merendahkan dirinya itu baginya." Dia meriwayatkan daripada Macmar, daripada Layth bin Abi Salim, bahawa cUmar berkata, "Janganlah kamu menamakan diri kamu dengan nama al-Hakam (penguasa dan hakim) mahupun Abu'l-Hakam (yang memiliki pertimbangan), kerana sesungguhnya Allah, Dialah al-Hakam (Penguasa), dan janganlah kamu menamakan jalan sebagai 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

Al-Bayhaqi meriwayatkan dalam Shu'ab al-Iman bahawa ad-Dahhak berkata:

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

Abu Bakr berkata, "Demi Allah, aku ingin sekiranya aku adalah sebatang pokok di tepi jalan yang dilalui unta, lalu ia mengambilku ke dalam mulutnya, mengunyahku, menelanku, lalu mengeluarkanku sebagai tahi, dan sekiranya aku bukan seorang manusia." ʿUmar berkata, "Alangkah baiknya sekiranya aku adalah kambing biri-biri keluargaku, yang mereka gemukkan sebanyak yang mereka rasa patut, sehingga apabila aku menjadi segemuk-gemuknya, sebahagian orang yang mereka sayangi datang menziarahi mereka, lalu mereka menyembelihku untuk mereka, menjadikan sebahagian dagingku sebagai daging panggang, sebahagian lagi sebagai daging kering yang dijemur di bawah matahari, kemudian mereka memakanku, dan sekiranya aku bukan seorang manusia." Ibn ʿAsakir meriwayatkan bahawa Abu'l-Bakhtari berkata: ʿUmar bin al-Khattab biasa menyampaikan khutbah di atas mimbar. Al-Husain bin ʿAli, semoga Allah meredainya, bangun di hadapannya dan berkata, "Turunlah dari mimbar ayahku." ʿUmar berkata, "Ia adalah mimbar ayahmu dan bukan mimbar ayahku. Siapa yang menyuruhmu melakukan ini?" ʿAli bangun dan berkata, "Demi Allah, tiada seorang pun yang menyuruhnya melakukan ini. Aku pasti akan menyebabkan kamu (al-Husain) merasa sakit, wahai pengkhianat." Beliau (ʿUmar)

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)

Dia berkata, "Jangan sakiti anak saudaraku, kerana dia telah berkata benar; itulah mimbar ayahnya." Al-Khatib meriwayatkan dalam *Adab ar-Rawi* daripada Malik melalui jalannya daripada Ibn Shihab, bahawa Abu Salamah bin 'Abd ar-Rahman dan Sa'id bin al-Musayyab meriwayatkan bahawa 'Umar bin al-Khattab dan 'Uthman bin 'Affan pernah berselisih tentang suatu persoalan, sehinggalah seorang yang menyaksikan berkata, "Mereka tidak akan sekali-kali mencapai kata sepakat." Namun mereka hanya berpisah dengan cara yang paling baik dan paling elok.

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.

Ibnu Sa'd meriwayatkan bahawa al-Hasan berkata: Khutbah pertama yang disampaikan oleh 'Umar, beliau memuji Allah kemudian berkata, 'Baiklah. Aku telah diuji oleh kalian dan kalian telah diuji oleh aku, dan aku telah menggantikan khilafah di kalangan kalian selepas dua sahabatku. Sesiapa yang hadir di sini, kami akan menguruskan hal-ehwalnya secara peribadi, dan sesiapa yang tidak hadir bersama kami, kami akan melantik ke atasnya orang-orang yang kuat dan amanah. Sesiapa yang berbuat baik dengan sebaik-baiknya, kami akan menambah layanan yang baik kepadanya, dan sesiapa yang berbuat salah, kami akan menghukumnya, semoga Allah mengampuni kami dan kalian.' Beliau meriwayatkan daripada Jubayr ibn al-Huwayrith bahawa 'Umar ibn al-Khattab, semoga Allah meredhainya, meminta pandangan kaum Muslimin tentang pencatatan daftar. 'Ali berkata kepadanya, 'Bahagikanlah setiap tahun harta yang terkumpul untukmu, dan jangan simpan sebahagian daripadanya.' 'Uthman berkata, 'Aku melihat harta yang banyak, yang mencukupi untuk rakyat, dan jika ia tidak dikira supaya sesiapa yang mengambil dapat dibezakan daripada yang tidak mengambil, aku bimbang perkara itu akan menjadi kelam-kabut.' Al-Walid ibn Hisham ibn al-Mughirah berkata, 'Amir al-Mu'minin, aku pernah pergi ke Syria dan aku melihat raja-rajanya mempunyai daftar yang dicatat dan tentera yang disusun, maka catatlah daftar dan susunlah tentera.' Beliau menerima nasihatnya, lalu memanggil 'Aqil ibn Abi Talib, Makhramah ibn Nawfal dan Jubayr ibn Mut'im, yang merupakan ahli salasilah Quraisy, dan berkata, 'Catatlah orang-orang mengikut kedudukan mereka.' Mereka mencatatnya bermula dengan Bani Hashim, kemudian diikuti Abu Bakr dan kaumnya, kemudian 'Umar dan kaumnya, mengikut susunan khilafah mereka. Apabila 'Umar melihatnya, beliau berkata, 'Mulakanlah dengan kaum kerabat Nabi, semoga Allah memberkatinya dan mengurniakan kesejahteraan kepadanya, yang paling hampir, kemudian yang paling hampir berikutnya, sehingga kamu meletakkan 'Umar di tempat yang Allah letakkannya.' Beliau meriwayatkan bahawa Sa'id ibn al-Musayyab berkata: 'Umar mencatat daftar tersebut pada bulan Muharram tahun 20 Hijrah.

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.

Dia meriwayatkan bahawa al-Hasan berkata: 'Umar menulis surat kepada Hudhayfah, "Berikanlah kepada orang ramai gaji dan bekalan mereka." Beliau membalas kepadanya, "Kami telah melakukannya dan masih banyak yang tersisa." 'Umar menulis kepadanya, "Itu adalah harta rampasan yang Allah berikan kepada mereka. Ia bukan milik 'Umar mahupun keluarga 'Umar. Bahagikanlah ia kepada mereka." Ibn Sa'd meriwayatkan bahawa Jubayr bin Mut'im berkata: Ketika 'Umar sedang berdiri di Gunung 'Arafah, beliau mendengar seorang lelaki memanggil, "Khalifah Allah!" Seorang lelaki lain turut mendengarnya, dan mereka sedang mengambil bekalan untuk perjalanan, lalu beliau berkata, "Apa yang tidak kena dengan kamu? Semoga Allah membelah anak tekak kamu!" Aku pergi menemui lelaki itu dan menjerit kepadanya. Jubayr meneruskan: Kemudian keesokan paginya, aku berdiri bersama 'Umar di al-'Aqabah (tiang batu utama di Mina) dan beliau sedang melontarnya, tiba-tiba datang sebiji batu yang tersasar dan membelah (kulit) kepala 'Umar. Aku menoleh ke arah itu dan mendengar seorang lelaki dari gunung berkata, "Aku mengisytiharkan, demi Tuhan Ka'bah, bahawa 'Umar tidak akan berdiri di tempat ini selepas tahun ini," dan lelaki itulah yang memanggil di kalangan kami pada hari sebelumnya, dan itu amat mengganggu fikiranku.

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.

Beliau meriwayatkan bahawa cA'ishah, semoga Allah meredainya, berkata: Pada waktu haji terakhir yang dilakukan oleh cUmar bersama Ibu-ibu Orang Beriman (isteri-isteri Nabi ﷺ), ketika kami kembali dari cArafah, aku melalui al-Muhassab dan aku mendengar seorang lelaki di atas untanya berkata, "Di manakah cUmar, Amir al-Mu'minin?" Aku mendengar seorang lelaki lain berkata, "Di sini, Amir al-Mu'minin." Lelaki itu membuat untanya melutut dengan dadanya, lalu dia menaikkan suaranya dalam ratapan sambil berkata:

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:

"Salam sejahtera ke atasmu daripada seorang imam, dan semoga tangan Allah memberkati kulit yang banyak koyak itu. Sesiapa yang tergesa-gesa atau mengepakkan dua sayap burung unta, demi mengejar apa yang kamu hantarkan lebih awal pada hari sebelumnya, maka dia akan ketinggalan."

‘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.

Engkau telah memutuskan perkara-perkara, kemudian engkau meninggalkan di belakang mereka fitnah-fitnah dan bencana-bencana yang tersimpan di dalam lengan baju mereka, yang belum dilepaskan.’ Penunggang itu tidak bergerak, dan tidak diketahui siapa dia. Kami biasa mengatakan bahawa dia adalah salah seorang daripada jin. Umar kembali dari haji itu, lalu ditikam dengan pisau belati dan meninggal dunia.

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.

Beliau meriwayatkan bahawa cAbd ar-Rahman ibn Abza berkata bahawa cUmar berkata, "Kuasa ini adalah milik orang-orang Badr selagi salah seorang daripada mereka masih ada, kemudian milik orang-orang Uhud selagi salah seorang daripada mereka masih ada, dan (milik) sekian-sekian dan sekian-sekian, dan tidak ada bahagian di dalamnya bagi seorang tawanan yang dibebaskan, mahupun anak kepada tawanan yang dibebaskan, mahupun mereka yang memeluk Islam pada waktu Pembukaan (Makkah kepada Islam)." Beliau meriwayatkan daripada an-Nakha'i bahawa seorang lelaki berkata kepada cUmar, "Tidakkah tuan melantik cAbdullah ibn cUmar sebagai khalifah?" Beliau menjawab, "Semoga Allah memerangi kamu! Demi Allah, aku tidak pernah menginginkan perkara ini daripada Allah. Patutkah aku melantik sebagai khalifah seorang lelaki yang tidak tahu bagaimana menceraikan isterinya dengan betul?" Beliau meriwayatkan daripada Shaddad ibn Aws bahawa Ka'b berkata: Pada kalangan Bani Isra'il terdapat seorang raja yang, apabila kami mengingatinya, kami teringatkan cUmar, dan apabila kami mengingati cUmar, kami teringatkan dia. Di sisinya ada seorang nabi yang menerima wahyu. Allah mewahyukan kepada nabi itu, semoga sejahtera atasnya, agar berkata kepadanya, "Buatlah perjanjian dan tulislah wasiat kamu kepada-Ku, kerana kamu akan mati selepas tiga hari." Nabi itu memberitahu raja tersebut tentang perkara itu.

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.

Pada hari yang ketiga, dia rebah (mati) di antara dinding dan dipan. Dia menghadap Tuhannya dan berkata, "Ya Allah, jika Engkau mengetahui bahawa aku berada dalam pemerintahanku dengan adil; bahawa apabila perkara-perkara berselisih, aku mengikuti petunjuk-Mu; dan aku begini dan begitu, serta begini dan begitu, maka panjangkanlah umurku sehingga anak lelakiku yang masih kecil itu membesar dan umatku bertambah ramai." Allah mewahyukan kepada nabi bahawa, "Dia telah berkata begini dan begitu, dan itu benar, dan Aku telah menambah lima belas tahun kepada umurnya."

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.

"Itu sudah memadai bagi anak lelakinya yang masih kecil untuk membesar dan bagi umatnya untuk bertambah." Apabila Umar ditikam, Ka'ab berkata, "Jika Umar memohon kepada Tuhannya, nescaya Allah pasti membiarkannya terus hidup." Umar diberitahu tentang itu. Lalu dia berkata, "Ya Allah, ambillah aku kembali kepada-Mu tanpa (aku)

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)

…tidak berdaya dan tidak mampu, atau tercela.” Beliau meriwayatkan daripada Sulaiman bin Yasar bahawa jin meratapi pemergian ‘Umar.

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

Al-Hakim meriwayatkan bahawa Malik bin Dinar berkata: Satu suara kedengaran di Gunung Tabalah ketika cUmar, semoga Allah meredainya, dibunuh:

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:

"Biarlah sesiapa yang ingin menangis, menangislah untuk Islam, Kerana ia hampir dirobohkan ke tanah, dan masa yang ditentukan untuknya belum berlalu, Dan dunia telah merosot dan yang terbaik daripadanya telah pergi, berpaling membelakangi, Sesiapa yang yakin dengan janji itu telah menjadi jemu terhadapnya." Ibn Abi'd-Dunya meriwayatkan bahawa Yahya ibn Abi Rashid al-Basri berkata: Umar berkata kepada anaknya, "Berjimat-cermatlah dengan kain kafanku, kerana jika ada kebaikan bagiku di sisi Allah, Dia akan menggantikannya untukku dengan yang lebih baik daripadanya. Jika keadaanku sebaliknya, Dia akan menanggalkannya daripadaku dan sangat pantas dalam menanggalkannya. Berjimat-cermatlah dengan kubur yang kamu gali untukku, kerana jika ada kebaikan bagiku di sisi Allah, Dia akan meluaskannya untukku sejauh mana pandanganku dapat sampai. Jika keadaanku sebaliknya, Dia akan menghimpitkannya ke atasku sehingga tulang rusukku bersilang. Jangan biarkan seorang wanita keluar bersamaku (ke kubur), dan jangan kaitkan denganku kesucian yang tidak aku miliki, kerana Allah lebih mengetahui tentangku. Apabila kamu keluar (bersamaku ke kubur), maka percepatkanlah langkahmu, kerana jika ada kebaikan bagiku di sisi Allah, kamu akan menghantarku kepada apa yang lebih baik bagiku."

‘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.

Jika kamu berbeza (daripada itu), kamu akan menanggung keburukan yang telah kamu pikul di atas leher kamu.

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

Ibn 'Asakir meriwayatkan daripada Ibn 'Abbas bahawa al-'Abbas berkata: Aku memohon kepada Allah, setahun selepas 'Umar meninggal dunia, agar Dia memperlihatkan dia kepadaku dalam mimpi.

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.

Saya melihatnya selepas setahun, dan dia sedang mengelap peluh dari dahinya, lalu saya berkata, ‘Semoga bapa dan ibuku menjadi tebusanmu, Amir al-Mu’minin! Bagaimana keadaanmu?’ Dia berkata, ‘Inilah masa yang baru sahaja selesai bagiku. Rumah cUmar hampir-hampir dirobohkan dengan kekerasan, kalau tidaklah aku bertemu dengan Yang Maha Pengasih dan Penyayang {Ra’uf Rahim. Perlu diperhatikan bahawa ini adalah dua nama yang Allah berikan kepada Rasul-Nya, semoga Allah memberkatinya dan mengurniakan kesejahteraan kepadanya, dalam ayat kedua dari hujung Surah at-Tawbah. Ar-Ra’uf ar-Rahim adalah nama-nama Allah).’ Dia juga meriwayatkan daripada Zayd ibn Aslam bahawa cAmr ibn al-cAs melihat cUmar dalam tidurnya dan bertanya, ‘Bagaimana keadaanmu?’ Dia bertanya, ‘Bila aku meninggalkanmu?’ Dia menjawab, ‘Dua belas tahun yang lalu.’ Dia berkata, ‘Aku baru sahaja selesai dihisab sekarang.’ Ibn Sacd meriwayatkan bahawa Salim ibn cAbdullah ibn cUmar berkata: Saya mendengar seorang lelaki dari kalangan Ansar berkata, ‘Aku memohon kepada Allah agar Dia menunjukkan cUmar kepadaku dalam tidurku, lalu aku melihatnya selepas sepuluh tahun, dan dia sedang mengelap peluh dari dahinya. Aku berkata, Amir al-Mu’minin, apa yang telah kamu lakukan?’ Dia berkata, ‘Baru sekarang aku selesai, dan kalaulah tidak kerana rahmat Tuhanku, aku pasti sudah binasa.’ Al-Hakim meriwayatkan bahawa ash-Sha’bi berkata: cAtikah binti Zayd ibn cAmr ibn Nufayl memuji cUmar dengan berkata: [sic]

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: