Abu Bakr as-Siddiq, semoga Allah meredai dirinya, berkata: Tidak ada di atas muka bumi ini seorang lelaki 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.

Ibn 'Asakir meriwayatkannya.

Ibn cAsakir narrated it.

Seseorang berkata kepada Abu Bakar semasa sakit beliau (yang terakhir), "Apakah yang akan engkau katakan kepada Tuhanmu, apabila engkau telah melantik Umar?" Beliau menjawab, "Aku akan berkata kepada-Nya, 'Aku telah melantik ke atas mereka orang yang terbaik di antara mereka.'" Ibnu Sa'd meriwayatkannya.

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 disebut, maka mulailah dengan cUmar. Kami tidak menganggap mustahil bahawa 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.

Diriwayatkan oleh At-Tabarani dalam al-Awsat.

At-Tabarani narrated it in al-Awsat.

Ibn cUmar, semoga Allah meredhai beliau, berkata: Aku tidak pernah melihat sesiapa selepas Nabi ﷺ, sejak baginda wafat, yang lebih tajam pandangannya dan lebih dermawan secara murah hati berbanding cUmar. Ibn Sacd meriwayatkannya.

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.

Ibn Mas'ud, semoga Allah meridainya, berkata: Sekiranya ilmu 'Umar diletakkan di satu sisi timbangan dan ilmu setiap makhluk hidup di bumi diletakkan di sisi yang lain, nescaya 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 berpegang pada pandangan bahawa beliau telah pergi (iaitu meninggal dunia) bersama 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 mengetahui seorang lelaki yang celaan dari orang yang mencela, kerana Allah, tidak mengatasinya, selain cUmar.

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.

Aishah, semoga Allah meridainya, berkata — dan beliau menyebut Umar — "Demi Allah, beliau seorang yang mahir dalam mengurus urusan, sungguh luar biasa." Muawiyah, semoga Allah meridainya, berkata: Adapun Abu Bakr, beliau tidak menginginkan dunia dan dunia tidak menginginkannya. Adapun Umar, dunia menginginkannya tetapi beliau tidak menginginkannya. Adapun kita, kita telah bergulingan di dalamnya (seperti haiwan di dalam debu). Az-Zubayr ibn Bakkar meriwayatkannya dalam 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 dia sedang dikafankan — lalu berkata, 'Semoga rahmat Allah dilimpahkan kepadamu! Tiada seorang pun yang lebih aku sukai untuk aku temui Allah dengan catatan amalnya, setelah persahabatan dengan Nabi ﷺ, selain orang yang dikafankan 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 yang berbuat benar disebut, maka mulailah dengan 'Umar. Sesungguhnya 'Umar adalah yang paling berilmu di antara kami tentang Kitab Allah, dan yang paling faqih 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 ʿAbbas ditanya tentang Abu Bakar, lalu beliau berkata, "Dia adalah kebaikan, keseluruhannya." Beliau ditanya tentang ʿUmar, lalu beliau berkata, "Dia seperti burung yang berhati-hati, yang menyangka bahwa di setiap jalan ada jerat untuk menangkapnya." Beliau ditanya tentang ʿAli, lalu beliau berkata, "Dia penuh dengan tekad, pertimbangan yang tepat, ilmu dan keberanian." Beliau 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.

At-Tabarani meriwayatkan daripada ʿUmayr bin Rabiʿah bahawa ʿUmar bin al-Khattab berkata kepada Kaʿb al-Ahbar, ‘Bagaimana kamu mendapati sifatku?’ Dia menjawab, ‘Aku mendapati sifatmu sebagai tanduk besi.’ Dia bertanya, ‘Apakah tanduk besi itu?’ Dia menjawab, ‘Seorang pemimpin yang kuat, yang kerana Allah, celaan orang yang mencela tidak dapat mengatasinya.’ Dia bertanya, ‘Kemudian apa?’ Dia menjawab, ‘Akan ada selepas kamu seorang khalifah yang akan dibunuh oleh suatu kaum yang zalim.’ Dia bertanya, ‘Kemudian apa?’ Dia menjawab, ‘Kemudian akan datang fitnah (ujian).’ Ahmad, al-Bazzar dan at-Tabarani meriwayatkan bahawa Ibnu Masʿud, semoga Allah meridainya, berkata: ʿUmar bin al-Khattab mengatasi orang lain dalam empat perkara: urusan tawanan pada Hari Badar, beliau memerintahkan agar mereka dibunuh, lalu Allah menurunkan, ‘Sekiranya tidak ada ketetapan daripada Allah yang telah terdahulu…’ (Al-Quran 8:68) hingga akhir ayat; dan dalam soal hijab, beliau memerintahkan isteri-isteri Nabi ﷺ supaya menutup diri, lalu Zaynab berkata kepadanya, ‘Adakah sebenarnya engkau berkuasa ke atas kami wahai Ibnu al-Khattab, sedangkan wahyu turun kepada kami di dalam rumah-rumah kami?’ Maka Allah menurunkan, ‘Apabila kamu meminta sesuatu kepada mereka…’ (Al-Quran 33:53) hingga akhir ayat; dan dengan doa Nabi ﷺ, ‘Ya Allah, muliakanlah Islam dengan ʿUmar’; dan dalam pandangannya terhadap Abu Bakar, kerana beliaulah orang pertama yang berbai‘ah kepadanya.

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 cAsakir meriwayatkan bahawa Mujahid berkata: Kami dahulu berkata bahawa syaitan-syaitan dirantai dan dibelenggu pada zaman pemerintahan cUmar, kemudian apabila beliau ditikam, mereka pun bertebaran di muka bumi.

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.

Beliau meriwayatkan bahawa Salim bin cAbdullah berkata: Khabar mengenai cUmar lambat sampai kepada Abu Musa, lalu dia pergi kepada seorang wanita yang ada syaitan dalam dirinya, dan bertanya kepadanya tentang cUmar. Wanita itu berkata, ‘Tunggulah sehingga syaitanku datang kepadaku.’ Maka syaitan itu pun datang, lalu wanita itu bertanya kepadanya tentang cUmar.

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 berpakaian sehelai kain sebagai kain pinggang, sambil menyapu unta-unta sedekah (zakat) dengan ter (bagi mengelakkan kudis atau kurap). Dan itulah seorang lelaki yang tidak dilihat oleh syaitan melainkan dia tersungkur dengan hidungnya; malaikat berada di antara kedua matanya, dan Ruh al-Qudus (Jibril) berbicara dengan 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: Sesiapa yang mendakwa bahawa cAli lebih berhak terhadap kepimpinan berbanding Abu Bakr dan cUmar, maka dia telah melakukan kesilapan dan telah menuduh Abu Bakr, cUmar serta semua golongan Muhajirin dan Ansar melakukan kesilapan.

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: Tiada seorang pun yang padanya terdapat sebarang kebaikan mendahulukan 'Ali daripada Abu Bakar dan 'Umar.

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

Abu Usamah berkata: Adakah engkau memahami siapa Abu Bakar dan Umar?

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

Ibey ialah bapa dan ibu Islam.

Ibey were the father and mother of Islam.

Ja'far as-Sadiq berkata: Aku berlepas diri daripada sesiapa yang menyebut Abu Bakar dan 'Umar dengan sesuatu selain kebaikan.

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