Ibn Majah

(1)
From this it is understood that Ali radi Allahu anhu held Umar radi Allahu anhu in great esteem in his heart, because the Noble Prophet sallallahu alayhi wa sallam used to keep both of these personalities (Abu Bakr and Umar radi Allahu anhuma) with him in every matter.

(2)
Ali radi Allahu anhu considered the two Shaykhs (radi Allahu anhuma) superior to himself, and for this reason he wished that he would be granted the ability to perform deeds like theirs.

(3)
Striving to follow a person superior to oneself in acts of righteousness is a commendable deed; however, it is not correct to envy someone who surpasses oneself in worldly wealth or in evil deeds.

(4)
The frequent companionship and mention of the two Shaykhs by the Messenger of Allah sallallahu alayhi wa sallam proves that, in the view of the Prophet sallallahu alayhi wa sallam, Abu Bakr and Umar radi Allahu anhuma held a rank and status above all the other Companions.

Hadith Commentary:
SubhanAllah, these four caliphs were of one heart and one soul, and were well-wishers and praisers of one another. Whoever assumes that they were mutually opposed or ill-wishers towards each other is himself rejected, ill-natured, and a hypocrite.
He is the embodiment of "a person judges others by his own self." It is true:
What comparison is there between dust and the pure world? How can there be any likeness between ‘Isa and the impure Dajjal? Hafiz said that Hazrat Abu Bakr as-Siddiq radi Allahu anhu fell ill due to a cold. Waqidi said that he performed a ritual bath (ghusl) in the cold, and had a fever for fifteen days.
Some have said that the Jews poisoned him.
He passed away in the month of Jumada al-Akhirah in the year 13 AH. His caliphate lasted two years, three months, and a few days.
Just like the Messenger of Allah sallallahu alayhi wa sallam, his age at the time of passing was also sixty-three (63) years.
Radi Allahu anhu wa ardah, and may Allah gather us among his servants.

Hadith Commentary:
➊
By "accompaniment" (ma‘iyyat) here is meant either accompaniment in burial or entry into Paradise, which will manifest after death, and by "the two companions" are meant the Messenger of Allah (sallallahu alayhi wa sallam) and Abu Bakr al-Siddiq (radi Allahu anhu).

➋
This hadith contains a statement of the virtue and merit of Abu Bakr, because in every matter and every action he was given precedence over ‘Umar (radi Allahu anhu), as is also evident from this hadith.

➌
From the statement of ‘Ali (radi Allahu anhu) it is apparent that all four caliphs were united in heart and soul, and they were well-wishers and supplicators for one another. Those who have thought that they were mutually opposed or ill-wishers towards each other are themselves evil-natured and malicious.

Hadith Commentary:
This hadith also establishes the virtue of Umar (radi Allahu anhu).
It is the testimony of Ali (radi Allahu anhu) that at that time, the actions and character of Umar (radi Allahu anhu) were superior to all other people, and he says:
I would like to appear before Allah with deeds like his.
Then, all those present at that time were supplicating for forgiveness for Umar (radi Allahu anhu).
Ali (radi Allahu anhu) was also convinced that Abu Bakr and Umar (radi Allahu anhuma) would be together with the Messenger of Allah (sallallahu alayhi wa sallam) in the noble chamber or in Paradise.

Hadith Commentary:

Benefits and Issues:

➊ By the era of Muawiyah (radi Allahu anhu), various regions had been conquered, and in these lands, the learned among the Jews and Christians would narrate the traditions of their books among the people. As a result, the narrations of the People of the Book began to spread widely. During the era of Umar (radi Allahu anhu), narrations were conveyed with great caution and strictness by his order. However, due to the general mingling with non-Arabs, this caution had diminished. Therefore, Amir Muawiyah (radi Allahu anhu) said: Rely on the narrations from the era of Umar (radi Allahu anhu).

➋ Understanding of the religion (fiqh) is a special favor from Allah Ta’ala, which is granted only to those whom Allah Ta’ala intends good for, that is, great goodness. Those who are deprived of understanding and deep knowledge of the religion are deprived of this great goodness.

➌ (Innama ana khazin) — “I am only a guardian and protector; the Owner is Allah Ta’ala. I only give in compliance with His command.” It is further mentioned: (wa innama ana qasimun wallahu yu‘ti) — “My task is only to distribute the knowledge of jurisprudence (fiqh) and wealth that comes from Allah, according to His command. Each person receives according to the ability and capacity granted by Allah. I do not act with miserliness in distribution, nor do I deprive anyone. Knowledge and understanding are based on the ability and capability granted by Allah Ta’ala, and the distribution of wealth is also according to Allah’s command. I am only bound to follow the command.”

➍ Asking without need or necessity, or taking by compelling or insisting, becomes a cause of deprivation from goodness and blessing. If someone gives to another considering him deserving, with a happy heart and eagerness, then it becomes a cause of goodness and blessing for the recipient.