An-Nawawi berkata dalam kitab Tahdzib-nya, dan dari tulisannya sendiri saya meriwayatkan: Para sahabat kami membuktikan luasnya ilmu Abu Bakar dengan ucapannya, semoga Allah meridhainya, dalam hadis yang masyhur dan terdapat dalam dua kitab Shahih, "Demi Allah, aku pasti akan memerangi siapa pun yang membedakan antara shalat dan zakat. Demi Allah, jika mereka menolak memberikan kepadaku seutas tali unta yang dahulu mereka serahkan kepada Rasulullah ﷺ, aku pasti akan memerangi mereka karena penolakan itu." Syaikh Abu Ishaq melihat bukti dalam hal ini dan hal-hal lainnya, dalam kitab Thabaqat-nya, bahwa Abu Bakar ash-Shiddiq, semoga Allah meridhainya, adalah sahabat yang paling berilmu, karena mereka semua tidak memahami hukum dalam masalah ini kecuali dia. Kemudian menjadi jelas bagi mereka, melalui diskusi-diskusinya dengan mereka, bahwa pendapatnya adalah pendapat yang benar, lalu mereka kembali kepada pendapat itu.

An-Nawawi said, in his Tahdhib, and from his own writing I transmit: Our companions proved the vastness of his knowledge by his words, may Allah be pleased with him, in the well established hadith which is in the two Sahih collections, ‘By Allah, I will fight whoever distinguishes between salah and zakat. By Allah, if they refuse me as much as the halter of a camel which they used to pay to the Messenger of Allah, may Allah bless him and grant him peace, I will fight them over their refusal.’ Shaykh Abu Ishaq saw a proof, in this and other things, in his Tabaqat, that Abu Bakr as-Siddiq, may Allah be pleased with him, was the most knowledgeable of the Companions, because they all failed to understand the judgement on this issue except for him, then it became clear to them because of his discussions with them that his words were the correct position, so they came back to that.

Telah kami riwayatkan bahwa Ibnu 'Umar pernah ditanya, "Siapa yang biasa memberi fatwa kepada orang-orang pada masa Rasulullah ﷺ?" Ia menjawab, "Abu Bakar dan 'Umar, semoga Allah meridai keduanya. Aku tidak mengetahui seorang pun selain mereka berdua." Dua Syaikh (al-Bukhari dan Muslim) meriwayatkan bahwa Abu Sa'id al-Khudri berkata: Rasulullah ﷺ berbicara kepada orang-orang dan bersabda, "Allah Yang Maha Berkah dan Maha Tinggi telah memberikan kepada seorang hamba pilihan antara dunia dan apa yang ada di sisi-Nya. Hamba itu memilih apa yang ada di sisi Allah, Maha Tinggi Dia." Maka Abu Bakar menangis dan berkata, "Kami akan menebus engkau dengan ayah dan ibu kami." Kami heran atas tangisannya, karena Rasulullah ﷺ mengabarkan tentang seorang hamba yang diberi pilihan. Padahal yang diberi pilihan itu adalah Rasulullah ﷺ sendiri, dan Abu Bakar adalah yang paling berilmu di antara kami. Rasulullah ﷺ bersabda, "Orang yang paling dermawan kepadaku dengan persahabatannya dan hartanya adalah Abu Bakar. Seandainya aku boleh mengambil seorang kekasih selain Tuhanku, niscaya aku akan mengambil Abu Bakar. Namun, yang ada adalah persaudaraan Islam dan kasih sayangnya."

We have transmitted that Ibn cUmar was asked, ‘Who used to give fatwa for people at the time of the Messenger of Allah, may Allah bless him and grant him peace?’ He said, ‘Abu Bakr and cUmar, may Allah be pleased with them. I don’t know of anyone other than them.’ The two Shaykhs (al-Bukhari and Muslim) narrated that Abu Sacid al-Khudri said: The Messenger of Allah, may Allah bless him and grant him peace, addressed people and said, Allah, the Blessed and Exalted, has given a slave the choice between the world and that which is with Him. That slave has chosen that which is with Allah, exalted is He.’ Then Abu Bakr wept and said, ‘We would ransom you with our fathers and mothers.’ We were astonished at his weeping because the Messenger of Allah informed about a slave who had been given a choice. But the Messenger of Allah, may Allah bless him and grant him peace, was the one given the choice, and Abu Bakr was the most knowledgeable of us. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘The most generous of people to me with his company and his wealth is Abu Bakr. If I were to take an intimate friend other than my Lord I would have taken Aim Bakr, but there is the brotherhood of Islam and its affection.

"Tidak ada pintu yang tersisa terbuka kecuali pintu Abu Bakr." Demikian seluruh perkataan an-Nawawi di atas.

I ,ct no door remain open but for the door of Abu Bakr.’ ' I he above is all the words of an-Nawawi.

Ibnu Katsir berkata: As-Siddiq, semoga Allah meridainya, adalah yang paling baik bacaannya di antara para Sahabat, yang berarti bahwa ia adalah yang paling berilmu di antara mereka dalam Al-Qur'an, karena Nabi ﷺ menjadikannya imam shalat bagi para Sahabat, semoga Allah meridai mereka semua, disertai sabdanya, "Yang paling baik bacaan Kitabullahnya akan memimpin kaum itu." At-Tirmidzi meriwayatkan bahwa 'Aisyah, semoga Allah meridainya, berkata: Rasulullah ﷺ bersabda, "Tidaklah pantas suatu kaum yang di antaranya terdapat Abu Bakar dipimpin oleh selainnya" (kata imam di sini memiliki makna memimpin dan memimpin shalat). Di samping itu, ia juga adalah yang paling mengetahui Sunnah.

Ibn Kathir said: As-Siddiq, may Allah be pleased with him, was the best read of the Companions, meaning that he was the most knowledgeable of them in the Qur’an, because he, may Allah bless him and grant him peace, put him forward as imam of the prayer for the Companions, may Allah be pleased with him and them, along with his words, ‘The best read in the Book of Allah will lead the people.’ At-Tirmidhi narrated that CA’ ishah, may Allah be pleased with her, said: The Messenger of Allah, may Allah bless him and grant him peace, said, ‘It is not fitting for a people among whom is Abu Bakr that another than him should lead them (as imam\ the word having the meaning of both leading, and leading the prayer).’ He was, along with that, the most knowledgeable in the Sunnah.

Ketika para Sahabat merujuk kepadanya dalam beberapa kesempatan, ia menyampaikan riwayat-riwayat sunnah dari Nabi ﷺ yang telah ia hafal, dan ia sampaikan pada saat-saat dibutuhkan, yang tidak mereka miliki. Bagaimana mungkin hal itu tidak terjadi, padahal ia telah tekun menyertai Rasulullah ﷺ sejak awal diutusnya beliau hingga wafatnya?

When the Companions referred to him on several occasions, he produced transmissions of sunnahs from the Prophet, may Allah bless him and grant him peace, he had memorised and which he produced at the moments when they were needed, and which they didn’t have. How could that not be when he had persevered in accompanying the Messenger, may Allah bless him and grant him peace, from the very beginning of his being sent until his death?

Di samping itu, ia termasuk salah satu hamba Allah yang paling cerdas dan salah satu yang paling mampu memahami. Namun, tidak banyak hadis yang sanadnya kembali kepadanya, hanya karena singkatnya masa hidupnya dan cepatnya kematiannya setelah Nabi ﷺ wafat. Seandainya ia hidup lama, riwayatnya tentu akan sangat banyak.

Along with that he was one of the most intelligent of the slaves of Allah and one of the most comprehending. However, there are not many hadith traced back with a chain of transmission to him, only because of the short time he lived and the speed of his death after the Prophet, may Allah bless him and grant him peace. If he had lived for long, his narrations would have been very extensive.

Tidak ada seorang pun dari para perawi yang meninggalkan satu hadis pun yang telah ia riwayatkan tanpa meriwayatkannya. Namun, tidak ada seorang pun dari para Sahabat pada masanya yang perlu meriwayatkan darinya apa yang mereka sendiri miliki dalam riwayat yang sama, sehingga mereka hanya meriwayatkan darinya hal-hal yang belum mereka miliki sendiri.

None of the transmitters left a hadith that he transmitted without narrating it. But none of the Companions from his time, needed to transmit from him what they shared with him in the narration of, so they only transmitted from him what they themselves didn’t have.

Abu’l-Qasim al-Baghawi meriwayatkan bahwa Maymun ibn Mihran berkata:

Abu’l-Qasim al-Baghawi narrated that Maymun ibn Mihran said:

Abu Bakr, apabila suatu perselisihan dibawa kepadanya, biasa merujuk ke Kitabullah. Jika ia menemukan di dalamnya dasar untuk memutuskan perkara di antara orang-orang yang berselisih, ia pun memutuskan berdasarkan itu. Jika tidak ada dalam Kitab dan ia mengetahui suatu Sunnah tentang hal itu dari Rasulullah ﷺ, ia memutuskan dengan Sunnah tersebut. Jika ia tidak menemukan jalan yang benar, ia keluar dan bertanya kepada kaum Muslimin, dan berkata, "Telah datang kepadaku perkara begini dan begitu, maka apakah kalian mengetahui bahwa Rasulullah ﷺ pernah memberikan putusan tentangnya?" Mungkin sekelompok orang berkumpul di sekitarnya, masing-masing menyebutkan putusan dari Rasulullah ﷺ. Abu Bakr pun berkata, "Segala puji bagi Allah yang telah menjadikan di antara kami orang-orang yang menjaga dan menghafal dari Nabi kami ﷺ." Jika ia tidak mendapatkan Sunnah tentang hal itu dari Rasulullah ﷺ, ia mengumpulkan para pemimpin dan orang-orang terbaik serta meminta pendapat mereka. Jika mereka sepakat atas suatu pandangan, ia memutuskan dengan pandangan itu. Umar, semoga Allah meridainya, juga biasa melakukan hal tersebut. Jika ia tidak menemukan jalan dalam Al-Qur'an dan Sunnah, ia melihat apakah Abu Bakr telah memberikan putusan tentangnya. Jika ia mendapati bahwa Abu Bakr telah memutuskan perkara itu, ia memutuskan berdasarkan putusan tersebut. Jika tidak, ia memanggil para pemimpin kaum Muslimin, dan jika mereka sepakat secara bulat atas suatu perkara, ia memutuskan berdasarkan itu.

Abu Bakr, when a dispute was brought to him, used to look in the Book of Allah. Then if he found there the basis for a judgement between the disputants he would give judgement on that basis. If there was nothing in the Book and he knew a Sunnah on that matter from the Messenger of Allah, may Allah bless and grant him and his family peace, he would give judgement by that. If he could not find the right way he would go out and ask the Muslims, and say, ‘Such and such has come to me, so do you know whether the Messenger of Allah, may Allah bless him and grant him peace, gave any judgement on that?’ Perhaps a group would gather around him, everyone of them mentioning a judgement of the Messenger of Allah, may Allah bless him and grant him peace. Abu Bakr would say, ‘Praise belongs to Allah Who has put among us those who preserve and memorise from our Prophet.’ If he was unable to find a Sunnah about it from the Messenger of Allah, may Allah bless him and grant him peace, he would gather the leaders and the best of the people and seek their counsel. If they would agree on a view he would give judgement by that. cUmar, may Allah be pleased with him, used to do that. If he was unable to find some way in the Qur’an and the Sunnah, he would look to see if Abu Bakr had given a judgement on it. If he found that Abu Bakr had already given judgement on it he would pass judgement on the basis of that judgement. If not, he would call the leaders of the Muslims and if they would agree unanimously on a matter he would give judgement on that basis.

Abu Bakr as-Siddiq, semoga Allah meridainya, di samping itu adalah orang yang paling mengetahui silsilah nasab bangsa Arab, terutama Quraisy. Seorang syaikh dari kalangan Anshar berkata: Jubair bin Muth'im dahulu adalah orang Quraisy yang paling mengetahui silsilah Quraisy dan silsilah bangsa Arab pada umumnya, dan ia biasa berkata, "Aku hanya mengambil silsilah dari Abu Bakr as-Siddiq, dan Abu Bakr as-Siddiq adalah orang yang paling berilmu tentang silsilah bangsa Arab." Di samping itu, as-Siddiq telah mencapai puncak dalam menafsirkan mimpi. Ia biasa menafsirkan mimpi pada masa Rasulullah ﷺ.

As-Siddiq, may Allah be pleased with him, was, along with that, the most knowledgeable in the genealogies of the Arabs, particularly of Quraysh. A shaykh of the Ansar said: Jubayr ibn Mutcim used to be the most knowledgeable of Quraysh in the genealogies of Quraysh and of the Arabs in general and he used to say, ‘I only took genealogies from Abu Bakr as-Siddiq, and Abu Bakr as-Siddiq was I be most learned in genealogy of the Arabs.’ Along with that, as-Siddiq had reached the limit in the Interpretation of dreams. He used to interpret dreams in the time of I he Messenger of Allah, may Allah bless him and grant him peace.

Muhammad ibn Sirin, yang menurut kesepakatan umum merupakan orang paling terkemuka dalam ilmu ini, berkata: Abu Bakar adalah orang yang paling mampu dalam umat ini setelah Nabi ﷺ untuk menarik makna (dari sebuah mimpi). Ibnu Sa'd meriwayatkannya.

Muhammad ibn Sirin, and he was the foremost in this knowledge by general consensus, said: Abu Bakr was the most able of this ummah after the Prophet, may Allah bless him and grant him peace, to draw u meaning (from a dream). Ibn Sacd narrated it.

Ad-Daylami meriwayatkan dalam Musnad al-Firdaws dan Ibnu 'Asakir meriwayatkan bahwa Samurah berkata: Rasulullah ﷺ bersabda, "Aku diperintahkan untuk menafsirkan mimpi (dan menceritakannya atau mengajarkannya) kepada Abu Bakar." Ibnu Katsir berkata: Dia termasuk orang yang paling jelas dan paling fasih di antara manusia. Az-Zubayr ibnu Bakkar berkata: Aku mendengar salah seorang ulama berkata, "Di antara para sahabat Rasulullah ﷺ yang menyampaikan khutbah, yang paling fasih adalah Abu Bakar dan 'Ali ibnu Abi Thalib, semoga Allah meridhai keduanya." Dalam hadits as-Saqifah, kami akan memaparkan ucapan 'Umar, semoga Allah meridhainya. Dia termasuk orang yang paling mengetahui tentang Allah di antara manusia dan yang paling takut kepada-Nya. Sebagian ucapannya tentang hal itu, tentang penafsiran mimpi, dan sebagian khutbahnya akan kami himpun dalam satu bagian tersendiri.

Ad-Daylami narrated in Musnad al-Firdaws and Ibn cAsakir narrated that Samurah said: The Messenger of Allah, may Allah bless him and grant him peace, said, ‘I have been commanded to interpret the dream (and to tell it or teach it) to Abu Bakr.’ I bn Kathir said: He was one of the clearest and most eloquent of people. Az-Zubayr ibn Bakkar said: I heard one of the people of knowledge saying, ‘The most eloquent of those of the Companions of the Messenger of Allah who gave the khutbah were Abu Bakr and ' AI i ibn Abi Talib, may Allah be pleased with both of them.’ In the hadith of as-Saqifah we will relate the words of cUmar, may Allah be pleased with him. He was one of the most knowing of mankind of Allah and the most fearful of Him. Some of his words on that and on the interpretation of dream and some of his khutbahs we will place together in an independent section.

Salah satu bukti bahwa beliau adalah sahabat yang paling berilmu adalah hadits tentang Perjanjian Hudaibiyah ketika Umar bertanya kepada Rasulullah ﷺ, "Mengapa kita harus menerima kehinaan dalam agama kita?" Maka Nabi ﷺ menjawabnya. Kemudian ia pergi kepada Abu Bakar dan menanyakan hal yang sama seperti yang ia tanyakan kepada Rasulullah ﷺ, dan Abu Bakar menjawabnya sama persis seperti Nabi ﷺ telah menjawabnya, kata demi kata. Al-Bukhari dan yang lainnya meriwayatkannya.

One of the proofs that he was the most knowledgeable of the Companions is the hadith of the Treaty of Hudaybiyyah when 1 Umar asked the Messenger of Allah, may Allah bless him and grant him peace, ‘For what reason should we accept disgrace in our deenT I he Prophet, may Allah bless him and grant him peace, answered him. Then he went to Abu Bakr and asked him the same question that he had asked the Messenger of Allah, may Allah bless him and grant him peace, and he answered him just as the Prophet, may Allah bless him and grant him peace, had answered him, word for word. Al-Bukhari and others narrated it.

Selain itu, beliau adalah yang paling tajam pandangannya di antara para Sahabat dan yang paling sempurna akalnya di antara mereka. Tamam ar-Razi meriwayatkan dalam kitab Fawa'id-nya, dan Ibnu 'Asakir meriwayatkan bahwa 'Abdullah bin 'Amr bin al-'Ash berkata: Aku mendengar Rasulullah ﷺ bersabda, "Jibril datang kepadaku dan berkata, 'Allah memerintahkanmu untuk meminta pendapat Abu Bakar.'" At-Tabarani, Abu Nu'aim dan lainnya meriwayatkan bahwa Mu'adz bin Jabal menceritakan bahwa ketika Nabi ﷺ hendak mengutus Mu'adz ke Yaman, beliau meminta pendapat beberapa orang dari para sahabatnya, di antaranya Abu Bakar, 'Umar, 'Ali, Thalhah, az-Zubair, dan Usaid bin Hudhair. Orang-orang pun berbicara dan setiap orang memiliki pendapatnya sendiri. Beliau bertanya, "Bagaimana pendapatmu, Mu'adz?" Aku (Mu'adz) menjawab, "Pendapatku sama dengan apa yang dikatakan Abu Bakar." Nabi ﷺ bersabda, "Allah tidak menyukai di langit bahwa Abu Bakar melakukan kesalahan." Ibnu Abi Usamah meriwayatkannya dalam Musnad-nya dengan lafaz, "Allah di langit tidak menyukai bahwa Abu Bakar ash-Shiddiq melakukan kesalahan di bumi." Sahl bin Sa'd as-Sa'idi berkata: Rasulullah ﷺ bersabda, "Allah tidak menyukai bahwa Abu Bakar melakukan kesalahan." Para perawi yang menyampaikan riwayat ini semuanya terpercaya.

Along with that, he was the most penetrating of the Companions in his views and the most perfect of them in intellect. Tamam ar- Razi narrated in his Fawdidand Ibn cAsakir narrated that cAbdullah ibn cAmr ibn al-cAs said: I heard the Messenger of Allah, may Allah bless him and grant him peace, saying, ‘Jibril came to me and said, “Allah orders you to seek the counsel of Abu Bakr.’” At-Tabarani, Abu Nucaym and others narrated that Mucadh ibn Jabal told that when the Prophet, may Allah bless him and grant him peace, wanted to send Mucadh to the Yemen he sought the counsel of men of his companions among whom were Abu Bakr, cUmar, cAli, Talhah, az-Zubayr and Usayd ibn Hudayr. The people talked and every man had his own view. He said, ‘What do you think, Mucadh?’ I (Mucadh) said, ‘I think the same as that which Abu Bakr said.’ The Prophet, may Allah bless him and grant him peace, said, ‘Allah dislikes in the heaven that Abu Bakr should make a mistake.’ Ibn Abi Usamah related it in his Musnad, ‘Allah, in the heaven, dislikes that Abu Bakr as-Siddiq should make a mistake on the earth.’ Sahl ibn Sacd as-Sacidi said: The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Allah dislikes that Abu Bakr should make a mistake.’ The men who transmitted it are all trustworthy.