Beliau memegang jawatan khilafah melalui baiah Abu Bakr pada bulan Jumadil Akhir tahun 13 Hijrah.

He took on the khilafah through the covenant of Abu Bakr in Jumada al-Akhirah in the year 13 AH.

Az-Zuhri berkata, ‘Umar dilantik menjadi khalifah pada hari Abu Bakar wafat, iaitu hari Selasa lapan hari sebelum berakhirnya bulan Jumada al-Akhirah.’ Al-Hakim meriwayatkannya. Beliau memikul tanggungjawab kepimpinan dengan sepenuhnya, dan pada zamannya terbuka banyak penaklukan.

Az-Zuhri said, ‘cUmar was appointed khalifah on the day that Abu Bakr died which was Tuesday eight days before the end of Jumada iil-Akhirah.’ Al-Hakim narrated it. He undertook the command most fully, and there were very many openings in his days.

Pada tahun 14 H, Damsyik dibuka [kepada Islam] sebahagiannya melalui perjanjian dan sebahagiannya melalui kekerasan, manakala Homs (Emessa purba) dan Baalbek dibuka melalui perjanjian, dan Basrah serta Ubullah dibuka melalui kekerasan.

In the year 14 AH, Damascus was opened [to Islam] partly both by treaty and force, and Homs (ancient Emessa) and Baalbek by treaty, and Basra and Ubullah by force.

"Pada tahun itu cUmar menyatukan orang ramai dalam satu jamaah dalam solat tarawih (solat sunat yang dilakukan pada waktu malam di bulan Ramadan)," kata al-cAskari dalam Al-Awa'il (Permulaan-permulaan).

‘In that year cUmar united people in one jamacah in salat attarawih (the optional prayers said at night in Ramadan),’ said al- Askari in Al-Awa’il (Firsts).

Pada tahun 15 H, seluruh Jordan telah dibuka [untuk Islam] secara paksa kecuali Tiberias yang dibuka melalui perjanjian. Pada tahun ini juga berlaku Pertempuran Yarmuk dan Qadisiyyah.

In the year 15 AH, all of Jordan was opened [to Islam] by force cxcept for Tiberias which was by treaty. In this year there were the battles of Yarmuk and Qadisiyyah.

Ibn Jarir berkata: Di situ Sa'd mengasaskan Kufah, dan 'Umar menetapkan gaji tetap (untuk para pejuang), daftar, serta memberikan elaun mengikut keutamaan.

Ibn Jarir said: In it Sacd founded Kufa, and cUmar instituted regular wages (for the fighting men), registers, and gave allowances according to priority.

Pada tahun 16 H, Ahwaz dan Mada'in dibuka. Di Mada'in, Sa'd mendirikan solat Jumaat di dewan besar Khosrau, dan inilah solat Jumaat pertama yang diadakan di Iraq. Peristiwa itu berlaku pada bulan Safar. Dalam tahun itu juga berlaku Pertempuran Jalula, di mana Yazdajird anak Khosrau dikalahkan dan beliau berundur kembali ke Rayy. Dalam tahun itu juga, Takrit dibuka, dan 'Umar pergi dan menguasai al-Bait al-Maqdis (Baitulmaqdis).

In the year 16 AH, Ahwaz and Mada’in were opened, and in the latter Sacd established the Jumucah in the great hall of Khosrau, and this was the first Jumtfah to be held in Iraq. That was in the month of Safar. In it, was the battle of Jalula in which Yezdajird the son of Khosrau was defeated and he retreated back to Rayy. In it, Takrit was opened, cUmar travelled and took al-Bait al-Maqdis (Jerusalem)

dan beliau menyampaikan khutbahnya yang terkenal di al-Jabiyyah. Kinnasrin, Aleppo, dan Antiokhia dibuka dengan kekerasan (peperangan), Manbij dengan perjanjian, dan Saruj dengan kekerasan (peperangan).

and gave his famous khutbah in al-Jabiyyah. Kinnasrin, Aleppo, and Antioch were opened by force, Manbij by treaty, and Saruj by force.

Pada tahun itu, Qirqisiya' dibuka melalui perjanjian. Pada bulan Rabi' al-Awwal, penanggalan dimulai dari Hijrah atas nasihat 'Ali.

In that year, Qirqisiya’ was opened by treaty. In Rabic al-Awwal, dating was begun from the Hijrah on the advice of cAli.

Pada tahun 17 H, cUmar memperluaskan Masjid Nabawi ﷺ. Pada tahun itu berlaku kemarau dan kelaparan di Hijaz, dan tahun itu dinamakan Tahun Kehancuran. cUmar memohon hujan untuk orang ramai dengan perantaraan al-cAbbas.

In the year 17 AH, cUmar increased the size of the Prophet’s Mosque. In it there was drought and famine in the Hijaz and it was called the Year of Destruction, and cUmar prayed for rain for people by means of al-cAbbas.

Ibn Sa'd meriwayatkan daripada Niyar al-Aslami bahawa 'Umar, apabila keluar untuk solat meminta hujan, keluar dengan memakai jubah Nabi ﷺ.

Ibn Sacd narrated from Niyar al-Aslami that cUmar, when he came out to pray for rain, came out with the cloak of the Prophet, may Allah bless him and grant him peace, upon him.

Beliau meriwayatkan bahawa Ibn cAwn berkata: cUmar memegang tangan al-cAbbas dan mengangkatnya, lalu berkata, "Ya Allah, kami bertawassul kepada-Mu melalui bapa saudara Nabi-Mu ﷺ (memohon) agar Engkau menghilangkan kemarau daripada kami, dan agar Engkau memberi kami minum dengan hujan," dan mereka tidak beredar sehingga mereka diberi minum. Langit mencurahkan hujan ke atas mereka selama beberapa hari. Pada tahun itu Ahwaz diambil melalui perjanjian.

He narrated that Ibn cAwn said: cUmar took hold of the hand of alcAbbas and raised it up, saying, ‘O Allah, we approach You by means of the uncle of Your Prophet (asking) that You drive away from us the drought, and that You give us to drink from the rain,’ and they didn’t leave before they were given to drink. The sky poured down upon them for days. In that year Ahwaz was taken by treaty.

Pada tahun 18 H, Jundaysabur telah dibuka [kepada Islam] melalui perjanjian, dan Hulwan dibuka dengan kekerasan. Di dalamnya berlaku wabak Emaus; Urfa (Edessa)

In the year 18 AH, Jundaysabur was opened [to Islam] by treaty, and Hulwan by force. In it, was the plague of Emaus; Urfa (Edessa)

dan Sumaysat dibuka dengan kekerasan; Harran, Nasibin dan sebahagian Mesopotamia dibuka dengan kekerasan, dan dikatakan juga melalui perjanjian; dan Mosul serta kawasan sekitarnya dibuka dengan kekerasan.

and Sumaysat were opened by force; Harran, Nasibin and a part of Mesopotamia by force, and it has been said, by treaty; and Mosul and its environs by force.

Pada tahun 19 H, Caesarea dibuka dengan kekerasan.

In the year 19 AH, Cassarea was opened by force.

Pada tahun 20 H, Mesir dibuka secara paksa. Juga dikatakan bahawa seluruh Mesir dibuka melalui perjanjian kecuali Iskandariah yang dibuka secara paksa. cAli bin Rabah berkata, "Seluruh Maghrib (Afrika barat laut) dibuka secara paksa." Pada tahun itu juga Tustar dibuka, dan Caesar (Heraclius), tokoh besar Byzantine, meninggal dunia.

In the year 20 AH, Egypt was opened by force. It is also said that all of Egypt was opened by treaty except for Alexandria which was opened by force. cAli ibn Rabah said, ‘The whole of the Maghrib (northwestern Africa) was opened by force.’ In that year Tustar was opened, Caesar (Heraclius), the great man of the Byzantines, died.

Dalam peristiwa itu juga, ʿUmar mengusir orang-orang Yahudi dari Khaybar dan Najran, dan beliau membahagi-bahagikan Khaybar dan Wadi’l-Qurra’ (di antara mereka yang telah hadir di sana semasa peperangan asal Nabi ﷺ).

In it also, cUmar expelled the Jews from Khaybar and Najran, and he apportioned Khaybar and Wadi’l-Qurra’ (between those who had been present there at the original battles of the Prophet, may Allah bless him and grant him peace).

Pada tahun 21 H, Iskandariah dibuka dengan kekerasan (secara paksa), dan Nahawand, selepas itu orang Parsi tidak dapat mengumpulkan sebuah tentera, serta Barqah dan tempat-tempat lain.

In the year 21 AH, Alexandria was opened by force, and Nahawand, after which the Persians could not muster an army, and Barqah and other places.

Pada tahun 22 H, Azerbaijan dibuka dengan kekerasan, dan ada yang mengatakan dengan perjanjian, Dinawr dibuka dengan kekerasan, Masabdhan dan Hamadan dibuka dengan kekerasan, serta Tripoli di Afrika Utara, Rai, cAskar dan Qumas.

In the year 22 AH, Azerbaijan was opened by force, and it has been said, by treaty, and Dinawr by force, Masabdhan and Hamadan by force, and Tripoli of North Africa, Rai, cAskar and Qumas.

Pada tahun 23 H, berlaku pembukaan (Islam) ke atas Kirman, Sijistan, Makran di kawasan pergunungan, dan juga Isfahan serta kawasan sekitarnya.

In the year 23 AH, there were the openings [to Islam] of Kirman, Sijistan, Makran in the mountainous lands, and also Isfahan and its environs.

Di penghujung tahun ini berlaku kewafatan Sayyiduna cUmar, semoga Allah meridhainya, selepas beliau pulang dari menunaikan haji; beliau syahid dibunuh.

In the end of this year there was the death of Sayyiduna cUmar, may Allah be pleased with him, after his return from the Hajj; he was killed as a martyr.

Sa'id bin al-Musayyab berkata: Apabila 'Umar kembali dari Mina (ke Makkah), beliau menyuruh untanya berlutut di aliran air, kemudian beliau merebahkan dirinya, mengangkat kedua tangannya ke langit dan berkata, "Ya Allah! Aku sudah lanjut usia, kekuatanku telah melemah, dan rakyatku semakin bertambah, maka ambillah aku kepada-Mu tanpa (aku) berlebih-lebihan atau kekurangan." Belum habis bulan Dhu'l-Hijjah, beliau telah dibunuh. Al-Hakim meriwayatkannya.

Sacid ibn al-Musayyab said: When cUmar returned from Mina (to Makkah), he made his camel kneel down in the watercourse, 1 lien he threw himself down, raised his hands to the sky and said, ‘O Allah! I am advanced in years, my strength has weakened, and my subjects have increased, so take me to You without (my) being wasteful or falling short.’ Dhu’l-Hijjah had not gone before he was killed. Al-Hakim narrated it.

Abu Salih as-Saman berkata: Ka'b al-Ahbar berkata kepada 'Umar, "Aku dapati engkau dalam Tawrat sebagai seorang yang terbunuh syahid." Dia berkata, "Bagaimana aku boleh menjadi syahid sedangkan aku berada di semenanjung tanah Arab?" Aslam berkata: 'Umar berdoa, "Ya Allah, kurniakanlah kepadaku syahadah di jalan-Mu, dan jadikanlah kematianku di kota Rasul-Mu ﷺ." Al-Bukhari meriwayatkannya.

Abu Salih as-Saman said: Kacb al-Ahbar said to cUmar, ‘I find you in the Tawrah killed as a martyr.’ He said, ‘How can I be a martyr when I am in the peninsula of the Arabs?’ Aslam said: cUmar said, ‘O Allah provide me with martyrdom in Your way, and make my death to be in the city of Your Messenger.’ Al-Bukhari narrated it.

Macdan ibn Abi Talhah: cUmar memberi khutbah dan berkata, ‘Aku melihat (dalam mimpi) seolah-olah seekor ayam mematuk aku sekali atau dua kali, dan aku hanya boleh percaya bahawa itu bermakna ajalku telah tiba. Ada orang yang menyuruh aku melantik seorang pengganti, dan Allah tidak akan menyia-nyiakan agama-Nya mahupun khilafah-Nya. Jika urusan itu dipercepatkan bagiku, maka khilafah itu menjadi perkara syura antara enam orang ini yang Rasulullah ﷺ redha kepada mereka ketika baginda wafat.’ Al-Hakim meriwayatkannya. Az-Zuhri berkata: cUmar tidak membenarkan seorang tawanan yang telah baligh memasuki Madinah sehingga al-Mughirah ibn Shu'bah menulis kepadanya — dan dia adalah gabenor Kufah — menyebut kepadanya tentang seorang hamba yang mempunyai beberapa kemahiran, dan memohon izin agar dia memasuki Madinah, dengan berkata, ‘Dia mempunyai banyak kemahiran yang berguna kepada orang ramai. Dia seorang tukang besi, pengukir dan tukang kayu.’ Maka dia memberi izin untuk menghantarnya ke Madinah. Al-Mughirah mengenakan cukai ke atas hamba itu sebanyak seratus dirham sebulan, lalu hamba itu datang kepada cUmar untuk mengadu tentang beratnya cukai tersebut. Dia [cUmar] berkata, ‘Cukai yang kamu kenakan tidaklah sebanyak itu,’ dan dia [hamba itu] berpaling dengan marah dan penuh ancaman. cUmar menunggu beberapa hari kemudian lalu memanggilnya dan berkata, ‘Bukankah telah sampai kepadaku bahawa kamu berkata, “Jika aku mahu, aku boleh membuat kilang yang akan mengisar dengan tenaga angin.”’ Kemudian dia memalingkan wajahnya kepada cUmar dengan wajah masam dan berkata, ‘Aku akan membuatkan untukmu sebuah kilang yang akan dibicarakan orang.’ Ketika dia berpaling pergi, cUmar berkata kepada sahabat-sahabatnya, ‘Hamba itu baru sahaja mengancamku.’ Beberapa ketika kemudian, Abu Lu'lu'ah membungkus pakaiannya di sekeliling sebilah khanjar bermata dua yang pemegangnya berada di tengah-tengahnya, lalu bersembunyi di salah satu sudut masjid dalam kegelapan bahagian akhir malam, dan di situ dia menunggu sehingga cUmar keluar mengejutkan orang untuk solat. Apabila dia menghampirinya, dia menikamnya tiga kali. Ibn Sa'd meriwayatkannya.

Macdan ibn Abi Talhah: cUmar gave a khutbah and said, ‘I saw (in a dream) as if a cock pecked at me once or twice, and I can only believe that it means that my term has come. There are people who tell me to appoint a successor, and Allah will not cause His deen to go to waste nor His khilafah. If the matter is hastened for me, then the khilafah is a matter of consultation between these six whom the Messenger of Allah, may Allah bless him and grant him peace, was pleased with when he died.’ Al-Hakim narrated it> Az-Zuhri said: cUmar would not permit a captive who had reached the age of puberty to enter Madinah until al-Mughirah ibn Shucbah wrote to him — and he was the governor of Kufa — mentioning to him a slave who had a number of crafts and asking permission that he enter Madinah, saying, ‘He has many trades which are useful to people. He is a blacksmith, engraver and carpenter.’ He gave permission to him to send him to Madinah. Al-Mughirah put a demand for revenue on him (the slave) of one hundred dirhams per month, so the slave came to cUmar to complain of the severity of that imposition. He [cUmar] said, ‘Your demand for revenue is not that much,’ and he [the slave] turned away in anger and threateningly. cUmar waited some days and then called him and said, ‘Have I not been informed that you say, “If I wished, I could make a mill which will grind by means of the wind.’” Then he turned his face to cUmar with a frown and said, ‘I will make for you a mill which people will talk about.’ When he turned away, cUmar said to his companions, ‘The slave threatened me just now.’ After a while Abu Lu’lu’ah wrapped his garments around a dagger with two heads (to the blade) whose handle was in the middle of it, hid in one of the corners of the mosque in the darkness of the last part of the night, and there he waited until cUmar came out waking people up for the prayer. When he drew near to him, he stabbed him three times. Ibn Sacd narrated it.

cAmr bin Maymun al-Ansari berkata: Abu Lu'lu'ah, hamba kepada al-Mughirah, menikam cUmar dengan sebilah pisau yang mempunyai dua mata, lalu dia turut menikam dua belas orang lain bersamanya, dan enam daripada mereka meninggal dunia. Kemudian seorang lelaki dari Iraq melemparkan jubah ke atasnya. Apabila dia terperangkap di dalamnya, dia membunuh dirinya sendiri.

cAmr ibn Maymun al-Ansari said: Abu Lu’lu’ah, the slave of al- Mughirah, stabbed cUmar with a dagger which had two heads, and he stabbed, along with him, twelve other men of whom six died, then a man from Iraq threw a robe over him. When he became tangled up in it, he killed himself.

Abu Rafi' berkata: Abu Lu'lu'ah, hamba kepada al-Mughirah, biasa membuat kincir. Al-Mughirah biasa memungut daripadanya cukai sebanyak empat dirham sehari. Dia menemui 'Umar dan berkata, "Amir al-Mu'minin, al-Mughirah terlalu memberatkan aku, maka bicaralah dengannya." Dia (Umar) berkata, "Berlakulah baik terhadap tuanmu," dan niat 'Umar ialah untuk berbicara dengan al-Mughirah mengenainya. Maka dia (hamba itu) menjadi marah dan berkata, "Keadilannya meliputi semua orang kecuali aku," lalu dia diam-diam bertekad untuk membunuhnya. Dia mengambil sebilah pisau, mengasahnya dan melumurinya dengan racun. 'Umar biasa berkata, "Luruskan saf kamu," sebelum dia melafazkan takbir. Dia datang dan berdiri di hadapannya dalam saf, lalu menikam bahunya dan rusuknya, dan 'Umar rebah. Kemudian dia menikam tiga belas orang lain bersamanya, dan enam daripada mereka mati. 'Umar dibawa pulang kepada keluarganya. Matahari hampir terbit, maka 'Abd al-Rahman bin 'Awf mengimami orang ramai dengan dua surah yang paling pendek. 'Umar dibawakan nabidh (minuman yang dibuat daripada kurma yang direndam dalam air) dan dia meminumnya, lalu ia keluar dari lukanya, tetapi belum lagi jelas (bercampur dengan darah). Maka mereka memberinya susu untuk diminum, lalu ia juga keluar dari lukanya, dan mereka berkata, "Tiada apa-apa bahaya besar ke atas kamu." Dia berkata, "Jika ada apa-apa bahaya dalam pembunuhan, maka aku telah dibunuh." Orang ramai mula memujinya, dengan berkata, "Engkau begini dan begitu, engkau begini dan begitu." Dia berkata, "Demi Allah, aku berharap aku keluar daripadanya dalam keadaan tidak bergantung kepada orang lain, tanpa sesuatu yang menjadi tanggungan ke atasku dan tanpa sesuatu yang menjadi hakku, dan bahawa persahabatan dengan Rasulullah ﷺ kekal terjamin bagiku." Ibn 'Abbas memujinya, maka dia berkata, "Walaupun aku memiliki emas sebanyak yang memenuhi bumi, nescaya aku akan menebus diriku dengannya daripada ketakutan hari kebangkitan. Aku telah menjadikan urusan khilafah ini sebagai perkara untuk dimusyawarahkan antara 'Uthman, 'Ali, Talhah, al-Zubayr, 'Abd al-Rahman bin 'Awf dan Sa'd." Dia memerintahkan Suhayb mengimami orang ramai, dan memberi enam orang itu tempoh tiga (hari) untuk membuat keputusan. Al-Hakim meriwayatkannya.

Abu Rafic said: Abu Lu’lu’ah, the slave of al-Mughirah, used to make mills. Al-Mughirah used to demand as revenue from him four dirhams a day. He met cUmar and said, "Amir al-Muminin, al-Mughirah is being very heavy on me, so speak to him.’ He said, ‘Behave well towards your master,’ — and cUmar’s intention was to speak to al-Mughirah about it - so he (the slave) became angry and said, ‘His justice encompasses all of the people except for me,’ and he secretly decided to kill him. He took a dagger, sharpened it and poisoned it. cUmar used to say, ‘Straighten your ranks,’ before he pronounced the takbir. He came and stood opposite him in the rank, stabbed him in his shoulder and side, and cUmar fell. Then he stabbed thirteen other men with him, of whom six died. cUmar was carried to his family. The sun was about to rise so cAbd ar-Rahman ibn cAwf led the people in prayer with the two shortest surahs. cUmar was brought some nabidh (a drink made from dates left to soak in water) and he drank it and it came out of his wound, but it wasn’t yet distinct (from the blood). So they gave him some milk to drink, >iikI it came out of his wound and they said, ‘There’s no great harm wii li you.’ He said, ‘If there is any harm in killing, then I have been killed.’ People began to praise him, saying, ‘You were such and such Unci you were such and such.’ He said, ‘By Allah, I wish that I had gone out of it, independent of others, with nothing against me and nothing for me, and that the companionship of the Messenger of Allah, may Allah bless him and his family and grant them peace, was secure for me.’ Ibn cAbbas praised him, so he said, ‘Even if I had that gold which would fill the earth, I would ransom myself by it from the terror of the rising. I have made it (the khilafah) a matter of consultation between cUthman, cAli, Talhah, az-Zubayr, Abd ar-Rahman ibn cAwf and Sacd.’ He ordered Suhayb to lead people in prayer, and gave the six a period of three (days in which to decide). Al-Hakim narrated it.

Ibn cAbbas berkata: Abu Lu'lu'ah adalah seorang Majusi.

Ibn cAbbas said: Abu Lu’lu’ah was a Magian.

‘Amr bin Maymun berkata: ‘Umar berkata, ‘Segala puji bagi Allah yang tidak menjadikan kematianku di tangan seorang lelaki yang mengaku Islam.’ Kemudian beliau berkata kepada anaknya, ‘Abdullah, lihatlah berapa hutangku.’ Mereka mengira-ngiranya dan mendapati jumlahnya lapan puluh enam ribu atau kira-kira begitu. Beliau berkata, ‘Jika harta keluarga ‘Umar mencukupi, maka bayarlah. Jika tidak, mintalah daripada Bani ‘Adi, dan jika harta mereka juga tidak mencukupi, maka mintalah daripada Quraisy.

‘Amr ibn Maymun said: cUmar said, ‘Praise be to Allah Who <1 id not make my decree of death to be at the hands of a man who claimed Islam.’ Then he said to his son, ‘cAbdullah, look and see what debts I have.’ They calculated it and found it to be eighty-six thousand or thereabouts. He said, ‘If the wealth of the family of 1 Umar is enough, then pay it. If it is not, then ask among Bani ‘Adi, and if their wealth is not enough, then ask among Quraysh.

Pergilah kepada Ummul Mukminin, cA'ishah, dan katakan, "cUmar meminta izin untuk dikebumikan bersama dua sahabatnya." Dia pun pergi kepadanya dan dia berkata, "Aku sebenarnya mahu tempat itu - maksudnya liang kubur - untuk diriku sendiri, tetapi hari ini aku pasti mengutamakan dia daripada diriku." Maka Abdullah datang dan berkata, "Dia telah memberi izin," lalu dia memuji Allah. Seseorang berkata kepadanya, "Buatlah wasiat, wahai Amir al-Mukminin, dan lantiklah pengganti." Dia berkata, "Aku tidak melihat sesiapa yang lebih berhak atas kepimpinan ini daripada enam orang ini, yang Nabi ﷺ redha terhadap mereka ketika baginda wafat," lalu dia menyebut nama enam orang itu, dan berkata, "Abdullah bin cUmar akan hadir bersama mereka tetapi dia tiada bahagian dalam kepimpinan. Jika jawatan itu jatuh kepada Sa'd, maka dialah orangnya; dan jika tidak, maka sesiapa dalam kalangan kamu yang dilantik hendaklah meminta bantuannya, kerana aku tidak memecatnya (daripada jawatan amir Kufah) disebabkan sebarang ketidakupayaan atau pengkhianatan." Kemudian dia berkata, "Aku berwasiat kepada khalifah selepasku agar bertakwa kepada Allah dengan rasa takut dan taat; aku berwasiat supaya dia memberi perhatian khusus kepada golongan Muhajirin dan Ansar, dan aku berwasiat supaya dia melayan penduduk wilayah-wilayah dengan baik," serta wasiat-wasiat lain yang serupa.

Go to the Mother of the Believers, CA’ ishah, and say, “cUmar asks permission to be buried with his two companions.’” He went to her and she said, ‘I wanted it’ - meaning the burial plot - ‘for myself, but I will definitely prefer him over myself, today.’ cAbdullah came and said, ‘She has given permission,’ so he praised Allah. Someone said to him, ‘Make bequest, Amir al-Muminin, and appoint a successor.’ He said, ‘I see no-one with more right to this command than these six with whom the Prophet, may Allah bless him and grant him peace, was pleased when he died,’ and he named the six, and said, ‘cAbdullah ibn cUmar will be present with them but he has no part in the command. If the office should fall to Sacd, then he it is, and if not, then let whoever of you is appointed seek help from him, fori I did not remove him (from his office as amir of Kufa) because of] any incapacity or treachery.’ Then he said, ‘I counsel the khalifah after me to have fearful obedience of Allah; I counsel him to pay particular care to the Muhajirun and the Ansar, and I counsel him' to treat the people of the provinces well,’ and other similar counsels.

Apabila beliau meninggal dunia, kami berjalan bersama jenazahnya. cAbdullah bin cUmar memberi salam dan berkata, "cUmar meminta izin untuk masuk." cA'ishah berkata, "Bawalah dia masuk." Maka dia dibawa masuk dan diletakkan di sana bersama kedua sahabatnya.

When he died, we went walking with him, cAbdullah ibn cUmar called out the greeting and said, ‘cUmar seeks permission to enter.’ cA’ishah said, ‘Bring him in.’ He was brought in and placed there with his two companions.

Apabila mereka selesai menguburkannya dan kembali, kumpulan itu berhimpun, lalu cAbd ar-Rahman ibn cAwf berkata, ‘Serahkan kuasa kamu kepada tiga orang dalam kalangan kamu.’ Az-Zubayr berkata, ‘Saya serahkan kuasa saya kepada cAli.’ Sacd berkata, ‘Saya serahkan kuasa saya kepada cAbd ar-Rahman.’ Talhah berkata, ‘Saya serahkan kuasa saya kepada cUthman.’ Dia meneruskan: maka tinggallah tiga orang ini. cAbd ar-Rahman berkata, ‘Saya tidak mahu jawatan ini. Siapa antara kamu berdua yang akan melepaskan diri daripada urusan ini, dan kita akan menyerahkannya kepada dia (yang tinggal)? Allah menjadi saksi dan Islam menjadi saksi, hendaklah dia menimbang dalam dirinya siapa yang terbaik antara mereka dan hendaklah dia bersungguh-sungguh demi kemaslahatan ummah.’ Kedua-dua Shaykh, cAli dan cUthman, diam. cAbd ar-Rahman berkata, ‘Serahkan kuasa itu kepada saya dan, Allah menjadi saksi saya, saya tidak akan gagal dalam memilih yang terbaik antara kamu.’ Mereka berkata, ‘Ya.’ Kemudian dia pergi berasingan bersama cAli dan berkata, ‘Kamu mempunyai keutamaan itu dalam Islam dan hubungan kekeluargaan dengan Nabi ﷺ, sebagaimana yang kamu ketahui. Allah menjadi saksi kamu; jika saya memberikan kuasa kepada kamu, adakah kamu akan berlaku adil, dan jika saya memberikan kuasa (kepada cUthman) ke atas kamu, adakah kamu akan mendengar dan mentaati?’ Dia berkata, ‘Ya.’ Kemudian dia pergi berasingan dengan yang seorang lagi dan mengatakan kepadanya perkara yang sama. Apabila dia mendapat persetujuan mereka, dia membaiahkan cUthman dan cAli membaiahkan dia.

When they finished burying him and had returned, that group gathered and cAbd ar-Rahman ibn cAwf said, ‘Delegate your authority to three among you.’ Az-Zubayr said, ‘I delegate my authority to cAli.’ Sacd said, ‘I delegate my authority to cAbd ar- Rahman.’ Talhah said, ‘I delegate my authority to cUthman.’ He continued: so there remained these three. cAbd ar-Rahman said, ‘I don’t want it. Which of you two will be quit of this matter and we will entrust it to him (the remaining one)? And Allah is his witness and Islam, let him consider in himself who is the best of them and let him be eager for the benefit of the ummah.’ The two Shaykhs, °Ali and cUthman were silent. cAbd ar-Rahman said, ‘Delegate me and, Allah is my witness, I will not fail you in choosing the best of you.’ They said, ‘Yes.’ Then he went apart with cAli and said, ‘You have that precedence in Islam and kinship with the Prophet, may Allah bless him and grant him peace, which you know. Allah is your witness; if I give you authority, will you be just, and if I give authority (to cUthman) over you, will you hear and obey?’ He said, ‘Yes.’ Then he went apart with the other and said to him the same thing. When he had their agreement, he pledged allegiance to cUthman and cAli pledged allegiance to him.

Di dalam Musnad Ahmad terdapat riwayat bahawa 'Umar berkata: Jika ajalku tiba dan Abu 'Ubaydah al-Jarrah masih hidup, maka aku akan melantiknya sebagai khalifah. Jika Tuhanku bertanya kepadaku, aku akan menjawab: Aku pernah mendengar Nabi ﷺ bersabda: "Setiap nabi mempunyai seorang sahabat kepercayaan, dan sahabat kepercayaanku ialah Abu 'Ubaydah ibn al-Jarrah." Jika ajalku tiba dan Abu 'Ubaydah al-Jarrah telah wafat, aku akan melantik Mu'adh ibn Jabal sebagai khalifah. Jika Tuhanku bertanya: "Mengapa engkau melantiknya sebagai khalifah?" aku akan menjawab: Aku pernah mendengar Nabi ﷺ bersabda: "Dia akan dibangkitkan pada Hari Kiamat di hadapan orang-orang berilmu pada jarak tertentu." Kedua-duanya telah wafat semasa pemerintahannya.

There is in the Musnad of Ahmad that cUmar said: If my term overtakes me, and Abu cUbaydah al-Jarrah is still alive, then I would appoint him as khalifah. If my Lord asked me, I would say, ‘I heard I lie Prophet, may Allah bless him and grant him peace, saying, "I1,very Prophet has a trustworthy (companion), and my trustworthy (companion) is Abu cUbaydah ibn al-Jarrah.’” If my term overtakes me, and Abu cUbaydah al-Jarrah has died, I would appoint Mucadh Ibn Jabal as khalifah. If my Lord asked me, ‘Why did you appoint him as khalifah? I would say, ‘I heard the Prophet, may Allah bless him and grant him peace, saying, “He will be raised up on the Day of Resurrection a distance in front of the men of knowledge.’” They had both died during his khilafah.

Dalam Musnad juga terdapat riwayat daripada Abu Rafi‘ bahawa seseorang bercakap kepada ‘Umar ketika beliau hampir wafat mengenai pelantikan seorang khalifah, lalu beliau berkata, "Aku telah melihat di kalangan sahabat-sahabatku satu kecenderungan yang malang."

Also in the Musnad there is from Abu Rafic that someone spoke to cUmar at his death about the appointment of a khalifah, so he said, ‘I have seen among my companions an unfortunate eagerness.

"Jika salah seorang daripada dua lelaki itu sempat sampai kepadaku, lalu aku menyerahkan urusan ini kepadanya, nescaya aku yakin terhadapnya: Salim, bekas hamba yang dimerdekakan milik Abu Hudhayfah, dan Abu cUbaydah ibn al-Jarrah." Umar ditikam pada hari Rabu, empat hari sebelum berakhirnya bulan Dhu'l-Hijjah, dan beliau dikebumikan pada hari Ahad, iaitu hari anak bulan Muharram, bulan yang dimuliakan. Beliau ketika itu berumur enam puluh tiga tahun. Ada juga yang mengatakan bahawa beliau berumur enam puluh enam, enam puluh satu, enam puluh (pendapat yang dianggap paling kuat oleh al-Waqidi). Ada pula yang mengatakan lima puluh sembilan, lima puluh lima dan lima puluh empat tahun. Suhayb menunaikan solat jenazah ke atas beliau di dalam masjid.

If one of two men had reached me, and then I had entrusted this command to him, I would have been sure of him: Salim the freed slave of Abu Hudhayfah and Abu cUbaydah ibn al-Jarrah.’ TJmar was struck on the Wednesday, four days before the end of Dhu’l-Hijjah, and he was buried on Sunday, the day of the new moon of al-Muharram, the Sacred (month). He was sixty-three years old. It has also been said that he was sixty-six, sixty-one, sixty (which al-Waqidi considered the weightiest). It has been said that he was fifty-nine, fifty-five and fifty-four. Suhayb performed the (funeral) prayer over him in the mosque.

Dalam Tahdhib karya al-Mazini, disebutkan bahawa ukiran pada cincin meterai cUmar ialah, ‘Kematian sudah cukup sebagai pemberi peringatan, wahai cUmar.’ At-Tabarani meriwayatkan bahawa Tariq bin Shihab berkata: Umm Ayman berkata pada hari cUmar dibunuh, ‘Hari ini Islam telah koyak.’ cAbd ar-Rahman bin Yasar meriwayatkan. Beliau berkata, ‘Aku menyaksikan kematian cUmar bin al-Khattab dan matahari gerhana pada hari itu.’ Para perawi yang meriwayatkan hadith ini ialah orang-orang yang dipercayai.

In the Tahdhib of al-Mazini, there is that the engraving on the sealring of cUmar was, ‘Death is enough of an admonisher, cUmar.’ At-Tabarani narrated that Tariq ibn Shihab said: Umm Ayman said, on the day cUmar was killed, ‘Today Islam has been rent.’ cAbd ar-Rahman ibn Yasar narrated. He said, ‘I witnessed the death of cUmar ibn al-Khattab and the sun was eclipsed on that day.’ The men who transmitted (this hadith) were trustworthy.