Yes,  a good number of rock-solid Sahih narrations (whom Rafidah in their picking and chosing game will never mention) state so. So next time a Rafidi shows you such and such Hadith (like the Hadith in Bukhari where Omar says Ali called him a liar etc.) that says Ali had an argument with Omar, or Ali called Omar this or that etc. then you know how to respond:

The Sahaba (Ahl Al-Bayt included) were human beings and human beings have arguments, heck, the Qur’an says that TWO BELIEVING groups can be involved in a war and fight with one another, this is because NONE of them (neither the Ahl Al-Bayt nor the Sahaba) were ‘infallibles’, they were not Prophets to be infallible in any shape or form, hence they committed sins, but their good deeds were by far greater than their sins, hence Allah had forgiven them and promised them Jannah, hence Ali Ibn Abi Talib forgave his brothers and had (ultimately) nothing but good to say about his brothers the Sahaba, especially the likes of Omar Ibn Al-Khattab.

Everyone by now knows that the religion of hatred and cursing (Shiasm) tries its UTMOST to potray the Sahaba and Ahl Al-Bayt as die-hard enemies. They try to use every narration to

prove that Ali had some arguments here and there, with Abu Bakr, Omar or whoever. Let’s say for the sake of argument that all their claims are true (which is not, like the misusage of the the following Hadith>>>). But let’s say for the sake of argument Ali and for instance Omar were like big enemies during their life, or for a long period of time i.e. let us enter Rafidi-World, their dimension. Now the religion of Allah is not a game and if the Rafidah think that some carefuly selected Ahadith picked up by them are binding upon us then they are more than wrong, for a truth-seeker will look at ALL Sahih narrations which speak about the relationship of ( for instance) Ali and Omar, most importanly the LAST STANCE of Ali in regards to Omar. Everything is based upon it’s khatimah (ending), especially life! For instance, if there is someone who was all his life a good Muslim then months before his death turns to an atheist then certainly no one will judge him upon his past i.e. certain stages of his life, no, rather he is to be judged according to his FINAL STATE. Now let us all enjoy the VERDICT OF ALI IBN ABI TALIB on OMAR IBN AL-KHATTAB, this VERDICT is BINDING upon ALL MUSLIMS around the world, they have to follow the VERDICT OF ALI IBN ABI TALIB and not the VERDICT of Zanaadiqah (heretics) like Khomeini, Kulayni, Majlisi etc. for indeed, following Ali is better than them (plus Ali’s opinion is just what the Prophet had said before when he praised Omar PLENTY of times in numerous narration, and these narration were  also narrated by the Ahl Al-Bayt like IBN ABBAS and others of the Ahl Al-Bayt.
Anyway, here is the beautiful verdict, the FINAL VERDICT of ALI BIN ABI TALIB on OMAR BIN AL-KHATTAB (may Allah be pleased with of them both):

.حَدَّثَنِي الْوَلِيدُ بْنُ صَالِحٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي الْحُسَيْنِ الْمَكِّيُّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ إِنِّي لَوَاقِفٌ فِي قَوْمٍ، فَدَعَوُا اللَّهَ لِعُمَرَ بْنِ الْخَطَّابِ وَقَدْ وُضِعَ عَلَى سَرِيرِهِ، إِذَا رَجُلٌ مِنْ خَلْفِي قَدْ وَضَعَ مِرْفَقَهُ عَلَى مَنْكِبِي، يَقُولُ رَحِمَكَ اللَّهُ، إِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ اللَّهُ مَعَ صَاحِبَيْكَ، لأَنِّي كَثِيرًا مِمَّا كُنْتُ أَسْمَعُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ كُنْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَفَعَلْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَانْطَلَقْتُ وَأَبُو بَكْرٍ وَعُمَرُ‏.‏ فَإِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ اللَّهُ مَعَهُمَا‏.‏ فَالْتَفَتُّ فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ‏.‏

While I was standing amongst the people who were invoking Allah for `Omar bin Al-Khattab who was lying (dead) on his bed, a man behind me rested his elbows on my shoulder and said, “(O `Omar!) May Allah bestow His Mercy on you. I always hoped that Allah will keep you with your two companions, for I often heard Allah’s Messenger (sallallahu ‘alaihi wa sallam) saying, “I, Abu Bakr and `Omar were (somewhere). I, Abu Bakr and `Umar did (something). I, Abu Bakr and `Omar set out.’ So I hoped that Allah will keep you with both of them.” I turned back to see that the speaker was `Ali bin Abi Talib

(Reference: Sahih al-Bukhari 3677, Book 62, Hadith 27USC-MSA web (English) reference: Vol. 5, Book 57, Hadith 26)

Now did you know that the Hanabilah (Hanbalis) including Shaykh Al-Islam Ibn Taymiyyah deemed it permissible to send salam on ANY believer? In fact using the word salawatullahi alauh/im with the name of the Ahlul Bayt , is very common in Musnad of Imam Ahmad . They have many proofs (which destroys the Shia claim of NOT sending Salawat/prayers on the Sahaba or ONLY on the Ahl Al-Bayt) such as:

In the Sahih, Muslim recorded that `Abdullah bin Abi Awfa said, “Whenever the Prophet was brought charity, he used to invoke Allah for those who brought it. My father also brought his charity and the Prophet said,

«اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى»

(O Allah! I send blessings on the family of Abu Awfa (Sahabi.)”

See the Tafseer of 9:103 in Ibn Katheer

And various narrations (similar to the one above posted about Omar’s funeral) where Ali Ibn Abi Talib sent salawat (prayers) on Omar Ibn Al-Khattab (NOTE: Salawat/prayer, not just tarahhum/asking for Allah’s forgiveness as stated in the Bukhari/Muslim version):

أَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْعَتِيقِيُّ ، نَا عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ، نَا أَبُو حَامِدٍ مُحَمَّدُ بْنُ هَارُونَ الْحَضْرَمِيُّ ، نَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ ، نَا سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ أَبِيهِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قَالَ : قَالَ عَلِيٌّ لِعُمَرَ بْنَ الْخَطَّابِ ، وَهُوَ مُسَجًّى : ” صَلَّى اللَّهُ عَلَيْكَ وَدَعَا لَهُ ” ، قَالَ سُفْيَانُ : قِيلَ لِجَعْفَرِ بْنِ مُحَمَّدٍ : أَلَيْسَ قِيلَ لا يُصَلَّى عَلَى أَحَدٍ إِلا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ ، قَالَ : هَكَذَا سَمِعْتُ “

Ahmad bin Muhammad abu Ja`far al-`Atiqi said: abu al-Hasan al-Daraqutni `Ali bin `Omar al-Hafiz al-Baghdadi told us, abu Hamid Muhammad bin Haroun al-Hadrami told us, Ya`qoub bin Ibrahim al-Dawraqi told us, Sufiyan ibn `Uyaynah told us, from Ja`far bin Muhammad (Al-Sadiq), from his father Muhammad bin `Ali (Al-Baqir), from Jabir ibn `Abdullah al-Ansari that he said: `Ali told `Omar bin al-Khattab while he was on his death-bed: “Salla-Allahu `Alayka (Allah’s prayer/blessing be upon you), and he made Du`a for him.” Sufiyan said: They said to Ja`far: “Isn’t it said that one cannot send Salat except on the Prophet (SAWS)?” he replied: “This is how I heard it.”

(source: al-Jami` li-Akhlaq al-Rawi by al-Khateeb #1327. grading: Sahih. Also in ‘Akhbar Al-Madinah, Tarikh Madinah Dimashq, Mustadrak by Al Haakim and other sources)

The narrator is Ja’far, himself from the Bani Hashim, so the ‘Umayyad’ excuse won’t work here well (Shias claim that all narrations in praise of the Sahaba, especially Omar are fabrications of the Umayyad dynasty).

So this same Salat you send upon the Prophet (SAWS) in your prayer, `Ali (ra) sent it upon `Omar (ra).

Other members of the Ahl Al-Bayt who used to send blessings upon Abu Bakr and Omar:

عن أبي خالد الأحمر قال : سألت عبدالله بن حسن عن أبي بكر وعمر فقال : صلى الله عليهما ولا صلى على من لايصلي عليهما . [ حسن ] .

From Abu Khaled Al-Ahmar: I asked ‘Abdullah bin Al-Hassan (Ibn Abi Talib) about Abu Bakr and ‘Omar so he said: “May the peace of Allah be upon them (sallallahu ‘alayhimaa) and no peace on those who don’t send peace upon them.”

(A Hassan/authentic narraiton in: Fadael Al-Sahaba wa Manaqibihim wa Qawl Ba’adihim fi Ba’ad” by the famous scholar of Hadith al-Daaraqutni)

حدثنا أبو بكر ، أحمد بن محمد بن إسماعيل الآدمي قال : نا محمد بن الحسين الحنيني ، قال : نا عبد العزيز بن محمد الأزدي ، قال : نا حفص بن غياث ، قال : سمعت جعفر بن محمد ، يقول : ما أرجو من شفاعة علي عليه السلام شيئا ، إلا وأنا أرجو من شفاعة أبي بكر عليه السلام مثله ، ولقد ولدني مرتين
46 – حدثنا إبراهيم بن حماد ، قال : نا عمي ، قال : نا نصر بن علي ، قال : نا ابن داود ، عن فضيل بن مرزوق ، قال : قال زيد بن علي بن حسين ، أما أنا فلو كنت مكان أبي بكر رضي الله عنه لحكمت بمثل ما حكم به أبو بكر عليه السلام في فدك

Translation: From Fudayl bin Marzouq that he said: Zayd bin Ali bin al-Hussein said: As for me, If I were in the place of Abu Bakr may Allah be pleased with him I would have ruled the same as Abu Bakr, alayhis-salam, ruled in the matter of Fadak.
Grading: Hasan.

As for the permissibly of sending Salat upon other than the Prophet (SAWS) then there is a difference of opinion, Ibn `Abbas (of the Ahl Al-Bayt himself), `Omar bin `Abdelazeez, Sufyan ibn `Uyaynah, Abu Hanifa and others said “NO”.
While others such as Al-Hassan Al-Basri, Mujahid, Ahmad ibn Hanbal, Ishaq bin Rahaweih, Ibn Taymiyyah ect… said “YES”.

Shaykh Al-Islam Ibn Taymiyyah was asked about a man who said that ‘Ali ibn Abi Talib was not one of the Ahl al-Bayt (members of the Prophet’s household) and that it is not permissible to send blessings upon him, and that sending blessings upon him was bid’ah (an innovation).
وأما الصلاة عليه منفردًا، فهذا ينبني على أنه هل يصلى على غير النبي صلى الله عليه وسلم منفردًا ‏؟‏ مثل أن يقول‏:‏ اللهم صل على عمر أو علي‏.‏ وقد تنازع العلماء في ذلك‏.‏فذهب مالك، والشافعي، وطائفة من الحنابلة إلى أنه لا يصلي على غير النبي صلى الله عليه وسلم منفردًا، كما روي عن ابن عباس أنه قال‏:‏ لا أعلم الصلاة تنبغي علَى أحد إلا على النبي صلى الله عليه وسلم‏.‏وذهب الإمام أحمد وأكثر أصحابه إلى أنه لا بأس بذلك؛ لأن علي بن أبي طالب رضي اللّه عنه ـ قال لعمر بن الخطاب‏:‏ صلى اللّه عليك، وهذا القول أصح وأولى‏.‏ولكن إفراد واحد من الصحابة والقرابة كعلي أو غيره بالصلاة عليه دون غيره مضاهاة للنبي صلى الله عليه وسلم، بحيث يجعل ذلك شعارًا معروفًا باسمه، هذا هو البدعة‏

He (Ibn Taymiyyah) replied: With regards to ‘Ali ibn Abi Talib being one of the Ahl al-Bayt, this is something concerning which there is no difference of opinion among the Muslims. It is so obvious to the Muslims that there is no need for evidence to prove it. Rather he is the best of the Ahl Al-Bayt, the best of Bani Haashim after the Prophet (peace and blessings of Allaah be upon him). It was proven that the Prophet (peace and blessings of Allaah be upon him) threw his cloak over ‘Ali, Fatimah, Hassan and Hussein and said, “O Allah, these are the members of my household, so to remove Ar-Rijs (evil deeds and sins) from them and purify them with a thorough purification [cf. al-Ahzaab 33:33].”

With regard to sending blessings exclusively upon him, this issue leads us to another issue, which is whether it is permissible to send blessings exclusively upon anyone other than the Prophet (peace and blessings of Allaah be upon him), such as saying, “O Allaah send blessings on ‘Omar, or ‘Ali (Allaahumma salli ‘ala ‘Omar etc.)”. The scholars disputed concerning that. Maalik, al-Shafa’i and a group of the Hanbalis said that we should not send blessings exclusively upon anyone except the Prophet (peace and blessings of Allaah be upon him), as it was narrated that Ibn ‘Abbas said: “I do not know that blessings should be sent upon anyone except the Prophet (peace and blessings of Allaah be upon him). Imam Ahmad and most of his companions said that there was nothing wrong with that, because ‘Ali ibn Abi Taalib said to ‘Omar ibn al-Khattaab, “May Allaah send blessings upon you.” This is the more correct view. [Al-Fataawa al-Kubra, 1/56]

So we find that there is a difference of opinion among some great scholars of Islam regarding this issue, both the groups had sound reasons on which they based their views and It would be incorrect if people criticize any of the groups for their views, since both had sound proofs to form their views, but the correct view between the two is that we can send peace and blessings even on non-prophets.

The narrations in this article are also a sufficient answer to the common doubts of the Rafidah when it comes to sending prayers upon the Sahaba or the Ahl Al-Bayt.  Shias often raise the point of how Imam Al-Bukhari always put  عليه السلام or عليها السلام etc  (male and female gender) for the Ahl Al-Bayt in his Sahih (exclusively for some members of the Ahl Al-Bayt), based on that they want to somehow prove the superiority of Fatimah and Ali over all the Sahaba or in many cases they like to rub it under the nose of ignorant Sunnis who are not aware of the difference of opinion (most average Sunnis believe sending prayers and salam is only for the Prophets and Angels and doing otherwise is somehow wrong. ) and prove their own stance right (the Shia stance for sending prayers on the Ahl Al-Bayt only). The matter of fact is that there is a difference of opinion, and Imam Al-Bukhari having put (عليه السلام) i.e. peace be upon him or (عليه السلام) peace be upon her after the names of the Ahl Al-Bayt, proves firstly that the Ahl Al-Sunnah were and are lovers of the Ahl Al-Bayt, and no one could prevent them (neither some cruel Umayyads nor anyone else) from expressing their respect and love for the Ahl Al-Bayt and secondly one must understand that it  isn’t correct to attribute everything found in present copies (worse are digital copies) to the author himself unless somebody looks deeper and analyses old manuscripts to see if the narrator added the blessing, or the author etc. There are full chance of it being an insertion. Anyhow there is no problem using the term ”salawatullahi alayh” or ”alayhi-salam” with the name of those people whose salvation has been certified in Islamic sources, as we hav just seen the verses in which Allah send His salawat upon believers.

In any case, there is nothing wrong (acc. to major Sahabah and many scholars of the Ahl Al-Sunnah) to send any form of blessings, including salawat on any believer and if Shias think that in Sunni books peace and blessings were sent on the Ahl Al-Bayt only (like in the Sahih of Imam Al-Bukhari), then let us dissapoint them and show you how the same major scholars used to send salam on Abu Bakr and Omar (and other members of the Ahl Al-Bayt whom the Shia do not consider as ‘infallibles’)  in their books, scholars such as:

Imam Daaraqutni in his “Fadha’il Al-Sahaba” mentions “aalayhis-salam many times after the names of Abu Bakr and Omar.
For example…

 حدثنا محمد بن منصور بن أبي الجهم ، نا السري بن عاصم ، قال : نا أبو معاوية ، عن الحجاج بن أرطأة ، عن من ، أحبوه ، عن الشعبي ، قال : قال علي عليه السلام : لم أكن لأحل عقدة عقدها عمر عليه السلام

 حدثنا إسماعيل بن علي ، قال : نا عبد الله بن قريش ، قال : وجدت سماع الفرج بن اليمان ، نا علي بن ثابت ، عن منصور بن دينار ، عن خلف بن حوشب ، عن عمر بن شرحبيل ، قال : خرج إلينا علي عليه السلام وعليه برد فقال : هذا برد كسانيه خليلي عمر بن الخطاب عليه السلام ، ثم رفع البرد ، فقنع به رأسه ، ثم بكى حتى ظننا أن نفسه خارجة من جنبيه حدثنا جعفر بن محمد الواسطي ، قال : نا موسى بن إسحاق ، قال : نا أبو بكر بن أبي شيبة ، قال : نا أبو معاوية ، عن خلف بن حوشب ، عن أبي السفر ، قال : رئي على علي عليه السلام برد ، ثم ذكر مثله

30 – حدثنا أبو بكر ، أحمد بن محمد بن إسماعيل الآدمي قال : نا محمد بن الحسين الحنيني ، قال : نا عبد العزيز بن محمد الأزدي ، قال : نا حفص بن غياث ، قال : سمعت جعفر بن محمد ، يقول : ما أرجو من شفاعة علي عليه السلام شيئا ، إلا وأنا أرجو من شفاعة أبي بكر عليه السلام مثله ، ولقد ولدني مرتين

Similarly, Ibn Sa’d in his Tabaqat…

ومن بني تيم بن مرة بن كعب
أبو بكر الصديق عليه السلام

Here it was used for daughter of Prophet(peace be upon him, Ummu Kalthoom (peace be upon her):

Sahih A-Bukhari:

5504 حدثنا أبو اليمان أخبرنا شعيب عن الزهري قال أخبرني أنس بن مالك أنه رأى على أم كلثوم عليها السلام بنت رسول الله صلى الله عليه وسلم برد حرير سيراء

(source)

ukhari hadeeth number 4186)

Same has been done for some of the wives of the Prophet (Aisha, Khadeeja, Hafsa), here are some different sources for that:

عن عائشة الصديقة ، عليها السلام والرضوان قالت : « ما بال رسول الله صلى الله عليه وسلم قائما منذ أنزل عليه القرآن »
فضائل القرآن للقاسم بن سلام ج 1 ص 114

ثم ذكر مثل حديث مروان ، إلا أنه لم يذكر عائشة عليها السلام
فضائل القرآن للقاسم بن سلام ج 1 ص 54

سئلت عائشة عليها السلام عن خلق ، رسول الله صلى الله عليه وسلم
فضائل القرآن للقاسم بن سلام ج 1 ص 103

أن سودة كانت وهبت يومها لعائشة عليها السلام
الطبقات الكبرى لابن سعد ج 8 ص 54

قال رأيت ليلة ماتت عائشة عليها السلام
الطبقات الكبرى لابن سعد ج 8 ص 77

كانت يد أبي هريرة في يدي يعين ليلة ماتت عائشة عليها السلام
الطبقات الكبرى ج 8 ص 80

عن أبي سَلَمَةَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 3 ص 233

فَأَتَاهُ عُرْوَةُ فَحَدَّثَهُ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 3 ص 284

عن عُرْوَةَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 250

عن مَيْمُونِ بن أبي شَبِيبٍ أَنَّ عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 261

عن عُرْوَةَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 284

عن زَيْدِ بن أَسْلَمَ عن عَائِشَةَ عليها السلام
سنن أبي داود ج 4 ص 297

قال : أترون أن تسبوا أمكم عائشة عليها السلام وتستحلون منها ما تستحلون من غيرها ؟
البصائر والذخائر ج 5 ص 74

قد روى عن عائشة عليها السلام
الإنصاف في مسائل الخلاف ج 2 ص 471

وهذا كان عند خروج عائشة عليها السلام إلى البصرة .
كشف المشكل لابن الجوزي ج 1 ص 346

وإنما خرجت عائشة عليها السلام لتصلح الأمر فانخرق .
كشف المشكل ج 1 ص 346

سيأتي ذكره في مسند عائشة عليها السلام .
كشف المشكل ج 2 ص 22

وما ذهبت إليه عائشة عليها السلام أصح وأقوى.
كشف المشكل ج 2 ص 394

وفيها توفيت عائشة عليها السلام
الكامل في التاريخ ج 3 ص 362

أنها طافت مع عائشة عليها السلام
تنقيح تحقيق أحاديث التعليق ج 2 ص 461

وكانت حفصة عليها السلام عندما يريدها صلى الله عليه وسلم ربما تأبت
الذخيرة في محاسن أهل الجزيرة ج 1 ص 464

فإن خديجة – عليها السلام – ماتت قبل أن تفرض الصلاة
فتح الباري في شرح صحيح البخاري لابن رجب ج 1 ص 548

ذكر خديجة عليها السلام
فتح الباري لابن حجر ج 7 ص 133

بينا رسول الله جالس مع خديجة عليها السلام
أطراف الغرائب والأفراد ج 3 ص 253

وأبو هالة مالك بن النباش زوج خديجة عليها السلام
الإكمال لابن ماكولا ج 1 ص 118

وخير نسائها خديجة عليها السلام
صفة الصفوة لابن الجوزي ج 2 ص 7

توفيت خديجة عليها السلام بنت خويلد
المنتخب من ذيل المذيل لابن جرير الطبري ج 1 ص 86

Note: Imam Ibn Katheer said: ‘It is very common among many of the scribes who copy out books to write ‘alayhi’l-salaam (peace be upon him) after the name of ‘Ali (may Allaah be pleased with him) but not after the names of other Sahaabah, or to write karramallahu wajhahu. Even though the meaning is acceptable, all the Sahaabah should be treated with the same respect. The two Shaykhs (i.e., Abu Bakr and ‘Omar) and ‘Othman are more deserving of that, may Allaah be pleased with them.’ (Tafseer Ibn Katheer, 3/517-518 )

So this clears the argument of those people who sometimes claim that why did the authors of Sunni books added “alayhis-salam/alayahas-salam etc” just to the Ahl Al-Bayt but not other high ranking Sahaba, So the answer to this argument was given by Imam Ibn Kateeer that (it many cases, sometimes there is no definite way to prove it) it was done by the scribes not the authors of the books.

Conclusion:

صلوات الله و سلامه على عمر الفاروق وابي طراب علي بن ابي طالب رغم انف الروافض المجوس أعداء الله

(Salawatullahi wa Salamuhu/May the Salah and the peace of Allah be upon Omar Al-Farooq and Abu Turab, Ali Ibn Abi Talib, despite the Rafidah Majoos, the enemies of Allah)