It is also reported in the Musnad and elsewhere that Allah Most High:

“Placed the truth upon Umar’s tongue and in his heart.” (1)

Abdullah ibn Umar said, “Whenever I heard Umar say of something, ‘I believe it to be such and such,’ it invariably proved to be as he had said.” (2)

Thus, the scriptural texts, consensus, and sound reasoning all indicate that Umar’s judgment was more likely to be correct than the judgment of Uthmān, Alī, Talha, al-Zubayr, and the other Companions—may Allah be pleased with them. The consequences of his judgment were therefore praiseworthy, serving the welfare (3) of religion and worldly affairs. It was he who conquered the lands of Persia and the Byzantines; through him Allah strengthened Islam and humbled unbelief and hypocrisy. He established the register, instituted the stipends, required the protected non-Muslim population to observe a subordinate status and distinctive dress, suppressed evildoers, and kept public officials under discipline. Islam was never mightier than it was in his time.

No one possessing the slightest measure of reason and fairness disputes the excellence of Umar’s conduct, knowledge, justice, and virtue. No one assails Abū Bakr and Umar—may Allah be pleased with them both—except one of two kinds of men: either a hypocrite, a crypto-unbeliever, a godless heretic, and an enemy of Islam who uses attacks upon them as a means to attack the Messenger and the religion of Islam—this was the condition of the original teacher of the Rāfidis, the first to introduce Rāfidism, as well as that of the leaders of the esoteric Bātinī sects—or an ignorant person steeped in ignorance and caprice. The latter describes most ordinary Shia, if they are Muslims inwardly.

If the Rāfidi says:

“Alī was infallible and did not speak on the basis of his own judgment. Rather, everything he said was equivalent to an explicit statement of the Messenger. He was the infallible Imam whose imamate had been explicitly designated by the Messenger,”