An-Nawawi berkata dalam kitab Tahdhib-nya, dan saya meriwayatkannya daripada tulisannya sendiri: Sahabat-sahabat kami membuktikan keluasan ilmunya melalui kata-katanya, semoga Allah meridhainya, dalam hadis masyhur yang terdapat dalam kedua-dua kitab Sahih, "Demi Allah, aku akan memerangi sesiapa yang membezakan antara solat dan zakat. Demi Allah, jika mereka enggan menyerahkan kepadaku walaupun seutas tali unta yang dahulu mereka serahkan kepada Rasulullah ﷺ, aku akan memerangi mereka kerana keengganan mereka itu." Shaykh Abu Ishaq melihat dalil dalam perkara ini dan perkara-perkara lain, dalam kitab Tabaqat-nya, bahawa Abu Bakar as-Siddiq, semoga Allah meridhainya, adalah yang paling berilmu di kalangan para Sahabat, kerana mereka semua gagal memahami hukum dalam isu ini kecuali beliau. Kemudian menjadi jelas kepada mereka, melalui perbincangan beliau dengan mereka, bahawa kata-kata beliau adalah pendirian yang benar, lalu mereka kembali kepada pendirian 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.

Kami telah meriwayatkan bahawa Ibnu cUmar pernah ditanya, ‘Siapakah yang biasa mengeluarkan fatwa kepada orang ramai pada zaman Rasulullah ﷺ?’ Beliau menjawab, ‘Abu Bakar dan cUmar, semoga Allah meredai mereka berdua. Aku tidak mengetahui sesiapa selain mereka berdua.’ Al-Bukhari dan Muslim, dua orang Syaikh, meriwayatkan bahawa Abu Sa‘id al-Khudri berkata: Rasulullah ﷺ berucap kepada orang ramai lalu bersabda, ‘Allah, Yang Maha Berkat dan Maha Tinggi, telah memberikan kepada seorang hamba pilihan antara dunia dan apa yang ada di sisi-Nya. Hamba itu telah memilih apa yang ada di sisi Allah, Maha Tinggi Dia.’ Maka Abu Bakar menangis dan berkata, ‘Kami akan menebus engkau dengan bapa dan ibu kami.’ Kami merasa hairan dengan tangisannya kerana Rasulullah ﷺ menceritakan tentang seorang hamba yang diberikan pilihan. Namun, yang diberikan pilihan itu ialah Rasulullah ﷺ sendiri, dan Abu Bakar adalah yang paling berilmu antara kami. Rasulullah ﷺ bersabda, ‘Orang yang paling banyak berbuat baik kepadaku dengan persahabatan dan hartanya ialah Abu Bakar. Jika aku hendak mengambil seorang kekasih rapat selain Tuhanku, nescaya aku mengambil Abu Bakar, tetapi yang ada ialah 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 kekal terbuka kecuali pintu Abu Bakr." Itulah keseluruhan kata-kata an-Nawawi.

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

Ibn Kathir berkata: As-Siddiq, semoga Allah meridai beliau, adalah yang paling baik bacaannya di kalangan para Sahabat, bermakna beliau paling berilmu di kalangan mereka dalam al-Qur'an, kerana Nabi ﷺ telah menjadikan beliau sebagai imam solat bagi para Sahabat, semoga Allah meridai mereka semua, bersama sabda baginda, ‘Yang paling baik bacaannya dalam Kitab Allah akan memimpin kaum itu.’ At-Tirmidhi meriwayatkan bahawa 'Aishah, semoga Allah meridainya, berkata: Rasulullah ﷺ bersabda, ‘Tidak wajar bagi suatu kaum yang di antara mereka ada Abu Bakar, orang lain selain beliau memimpin mereka (sebagai imam; perkataan ini membawa maksud memimpin dan mengimami solat).’ Beliau, di samping itu, adalah yang paling berilmu dalam 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.

Apabila para Sahabat merujuk kepadanya dalam beberapa kesempatan, dia mengemukakan riwayat-riwayat sunnah daripada Nabi ﷺ yang telah dihafalnya, dan dia menyampaikannya pada saat-saat yang diperlukan, yang tidak mereka miliki. Bagaimana hal itu tidak mungkin terjadi, sedangkan dia telah bersungguh-sungguh menemani Rasulullah ﷺ sejak awal pengutusan 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, beliau adalah salah seorang hamba Allah yang paling cerdas dan salah seorang yang paling memahami. Namun, tidak banyak hadith yang disandarkan kepadanya dengan sanad, hanya kerana masa hidupnya yang singkat dan kepantasan kematiannya selepas Nabi ﷺ. Sekiranya beliau hidup dalam tempoh yang lama, riwayatnya pasti 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.

Tiada seorang pun daripada para perawi yang meninggalkan sebuah hadith yang dia riwayatkan tanpa meriwayatkannya. Namun tiada seorang pun daripada para Sahabat pada zamannya yang perlu meriwayatkan daripadanya apa yang mereka berkongsi dengannya dalam periwayatan, maka mereka hanya meriwayatkan daripadanya apa yang tidak 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 bahawa Maymun bin Mihran berkata:

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

Abu Bakr, apabila sesuatu pertikaian dibawa kepadanya, biasanya akan merujuk kepada Kitab Allah. Jika dia mendapati di dalamnya dasar untuk memutuskan antara pihak-pihak yang bertikai, dia akan memberi keputusan berdasarkan dasar itu. Jika tiada apa-apa dalam Kitab dan dia mengetahui sesuatu Sunnah mengenai perkara itu daripada Rasulullah ﷺ, dia akan memberi keputusan mengikutnya. Jika dia tidak dapat menemui jalan yang betul, dia akan keluar dan bertanya kepada kaum Muslimin, dan berkata, 'Begini dan begitu telah datang kepadaku, adakah kamu tahu sama ada Rasulullah ﷺ pernah memberi sebarang keputusan mengenainya?' Mungkin sekumpulan orang akan berkumpul di sekelilingnya, setiap seorang daripada mereka menyebut satu keputusan Rasulullah ﷺ. Abu Bakr akan berkata, 'Segala puji bagi Allah yang telah menjadikan dalam kalangan kita orang-orang yang memelihara dan menghafal daripada Nabi kita ﷺ.' Jika dia tidak dapat menemui Sunnah mengenai perkara itu daripada Rasulullah ﷺ, dia akan mengumpulkan para pemimpin dan orang-orang terbaik, lalu meminta nasihat mereka. Jika mereka sepakat atas sesuatu pandangan, dia akan memberi keputusan mengikutnya. cUmar, semoga Allah meredainya, biasa melakukan demikian. Jika dia tidak dapat menemui jalan dalam Al-Qur'an dan Sunnah, dia akan melihat sama ada Abu Bakr telah memberi keputusan mengenainya. Jika dia mendapati Abu Bakr telah memberi keputusan, dia akan memutuskan berdasarkan keputusan itu. Jika tidak, dia akan memanggil para pemimpin kaum Muslimin, dan jika mereka sebulat suara sepakat dalam sesuatu perkara, dia akan memberi keputusan berdasarkan perkara 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.

As-Siddiq, semoga Allah meridhainya, di samping itu adalah yang paling berilmu dalam salasilah keturunan orang Arab, terutama Quraisy. Seorang syaikh dari kalangan Ansar berkata: Jubair bin Muth'im dahulu merupakan orang Quraisy yang paling berilmu dalam salasilah keturunan Quraisy dan orang Arab secara umum, dan dia biasa berkata, 'Aku hanya mengambil salasilah keturunan dari Abu Bakar as-Siddiq, dan Abu Bakar as-Siddiq adalah orang yang paling berilmu dalam salasilah keturunan orang Arab.' Di samping itu, as-Siddiq telah mencapai tahap tertinggi dalam tafsir mimpi. Beliau biasa menafsirkan mimpi pada zaman 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, dan beliau adalah yang terkemuka dalam ilmu ini menurut kesepakatan ulama, berkata: Abu Bakr adalah orang yang paling mampu dalam umat ini selepas Nabi ﷺ untuk mentafsirkan makna (mimpi). Ibn 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 bahawa Samurah berkata: Rasulullah ﷺ bersabda, "Aku telah diperintahkan untuk mentafsirkan mimpi (dan menceritakannya atau mengajarkannya) kepada Abu Bakar." Ibnu Kathir berkata: Beliau adalah salah seorang yang paling jelas dan paling fasih di kalangan manusia. Az-Zubair bin Bakkar berkata: Aku mendengar salah seorang ahli ilmu berkata, "Sahabat Rasulullah ﷺ yang paling fasih ketika menyampaikan khutbah ialah Abu Bakar dan 'Ali bin Abi Talib, semoga Allah meredai kedua-duanya." Dalam hadis as-Saqifah, kami akan memetik kata-kata 'Umar, semoga Allah meredainya. Beliau adalah salah seorang yang paling mengenal Allah dalam kalangan manusia dan yang paling takut kepada-Nya. Sebahagian daripada kata-katanya mengenai perkara itu, mengenai tafsir mimpi, dan sebahagian khutbahnya akan kami himpunkan dalam satu bahagian yang berasingan.

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 bahawa beliau adalah yang paling berilmu di kalangan para Sahabat ialah hadis tentang Perjanjian Hudaibiyah ketika Umar bertanya kepada Rasulullah ﷺ, "Mengapa kita harus menerima kehinaan dalam agama kita?" Nabi ﷺ menjawabnya. Kemudian beliau pergi kepada Abu Bakar dan bertanya kepadanya soalan yang sama seperti yang beliau tanyakan kepada Rasulullah ﷺ, dan beliau menjawabnya sama seperti Nabi ﷺ telah menjawabnya, perkataan demi perkataan. Al-Bukhari dan yang lain-lain 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 kalangan para Sahabat dan yang paling sempurna akalnya di antara mereka. Tamam ar-Razi meriwayatkan dalam kitab Fawa'id-nya, dan Ibn 'Asakir meriwayatkan bahawa 'Abdullah bin 'Amr bin al-'As berkata: Aku mendengar Rasulullah ﷺ bersabda, "Jibril datang kepadaku dan berkata, 'Allah memerintahkanmu untuk meminta nasihat Abu Bakar.'" At-Tabarani, Abu Nu'aym dan yang lain meriwayatkan bahawa Mu'adh bin Jabal menceritakan bahawa apabila Nabi ﷺ hendak mengutus Mu'adh ke Yaman, baginda meminta nasihat beberapa orang sahabat baginda, antaranya Abu Bakar, 'Umar, 'Ali, Talhah, az-Zubayr dan Usayd bin Hudayr. Orang ramai pun berbincang dan setiap orang mempunyai pandangannya sendiri. Baginda bersabda, "Apa pendapatmu, wahai Mu'adh?" Aku (Mu'adh) berkata, "Pendapatku sama dengan apa yang dikatakan Abu Bakar." Nabi ﷺ bersabda, "Allah tidak menyukai di langit bahawa Abu Bakar melakukan kesilapan." Ibn Abi Usamah meriwayatkannya dalam Musnad-nya dengan lafaz, "Allah di langit tidak menyukai bahawa Abu Bakar as-Siddiq melakukan kesilapan di bumi." Sahl bin Sa'd as-Sa'idi berkata: Rasulullah ﷺ bersabda, "Allah tidak menyukai bahawa Abu Bakar melakukan kesilapan." Semua perawi yang meriwayatkannya adalah orang yang dipercayai.

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.