阿尔-拉利卡伊在《逊奈》中传述，伊本·欧麦尔说：有一个人来到艾布·伯克尔面前，说："你认为通奸是前定的（安排）吗？"他说："是的。"那人说："那么真主为我前定了它，之后又要惩罚我吗？"他说："是的，你这个包皮未割的女人的儿子。以真主发誓，如果我身边有人，我一定命令他割掉你的鼻子。" 伊本·艾比·设白在其《穆萨奈夫》中传述，祖拜尔传述：艾布·伯克尔在向人们讲呼图白时说："众人啊，在真主面前要知羞、谦虚。以那掌握我灵魂的主发誓，我去野外大小便时，会遮蔽自己，出于对真主的羞怯而用头遮盖。" 阿布杜·拉扎格在其《穆萨奈夫》中传述，阿慕尔·本·迪纳尔说，艾布·伯克尔·易斯拉姆（艾布·伯克尔·绥迪格）说：艾布·伯克尔说："要在真主面前知羞。以真主发誓，我进入厕所时，会因对真主的羞怯而将背靠在墙上。" 艾布·达伍德在其《逊南》中传述，艾布·阿卜杜拉·绥纳比希传述，他曾跟在艾布·伯克尔·绥迪格身后礼昏礼，他在前两拜的鞠躬和叩头中诵读了《法提哈》和短章中的一章，在第三拜中诵读了："我们的主啊，在你引导我们之后，不要使我们的心偏离！"（《古兰经》3：8）

Al-Lalika’i narrated in as-Sunnah that Ibn cUmar said: A man came to Abu Bakr and said, ‘Do you see adultery as a decree (of Allah)?’ He said, ‘Yes.’ He said, ‘So Allah has decreed it for me and then later He will punish me for it?’ He said, ‘Yes, son of the uncircumcised woman. By Allah, if there were anybody with me, I would order him to cut off your nose.’ Ibn Abi Shaybah narrated in his Musannafthat az-Zubayr narrated that Abu Bakr said, while he was delivering the khutbah to people, ‘People, be shy and modest before Allah. By the One in Whose hand my self is, I shade myself when I go to the toilet in the open spaces, covering my head out of modesty towards Allah.’ cAbd ar-Razzaq narrated in his Musannaf that cAmr ibn Dinar Abu Bakr as-Siddiq said: Abu Bakr said, ‘Be shy before Allah. By Allah, I enter the toilet and I lean my back against the wall out of modesty before Allah.’ Abu Dawud narrated in his Sunan that Abu cAbdullah as- Sunabihi related that he once prayed the prayer after sunset behind Abu Bakr as-Siddiq and he recited in the first two sets of bowing and prostration the Fatihah and a surah from among the small surahs (at the end of the Qur’an) and that he recited in the third, 'Our Lord, do not cause our hearts to deviate after You have guided us! (Qur’an 3: 8)

伊ibn Abi Khaythamah 与 Ibn cAsakir 记载，Ibn cUyaynah 说：Abu Bakr 在安慰失去亲人的人时常说：“忍耐并无不妥，急躁也无益处；死亡比其之前所遇之事更轻，却比其之后所遇之事更重。请你想想先知ﷺ的离世，你的苦难在你眼中就会显得微小，而安拉会增加你的回报。” Ibn Abi Shaybah 与 ad-Daraqutni 记载，Salim ibn ' Ubayd（他是一位圣门弟子）说：Abu Bakr as-Siddiq 曾对我说：“你站在我与黎明之间，以便我能进行斋前的黎明前餐。” 他还记载，Abu Qilabah 与 Abu's-Safar 都说：

Ibn Abi Khaythamah and Ibn cAsakir narrated that Ibn cUyaynah said: Abu Bakr used to say, when he was consoling a man for a bereavement, ‘There is no harm in patience, and no benefit in impatience, and death is less serious than what comes before it and more severe than what comes after it. Remember the loss of the Prophet, may Allah bless him and grant him peace, and your affliction will seem little to you, and Allah will magnify your reward.’ Ibn Abi Shaybah and ad-Daraqutni narrated that Salim ibn ' Ubayd, and he was a Companion, said: Abu Bakr as-Siddiq used to say to me, ‘Stand between me and the dawn so that I can take the pre-dawn meal (preparatory to fasting).’ And he narrated that Abu Qilabah and Abu’s-Safar both said:

艾布·伯克尔·al-Siddiq 常说:“在我们吃完黎明前的斋饭之前,把门关上。” Al-Bayhaqi 和 Abu Bakr ibn Ziyad an-Naysaburi 在《Kitab az-Ziyadat》中记载,Hudhayfah ibn Usayd 说:我观察过艾布·伯克尔和 cUmar,以及他们所显露的行为,他们希望以此确立圣行(sunnah)。

Abu Bakr as-Siddiq used to say, ‘Shut the door until we have eaten the pre-dawn meal.’ Al-Bayhaqi and Abu Bakr ibn Ziyad an-Naysaburi, in Kitab az- Ziyadat, narrated that Hudhayfah ibn Usayd said: I observed Abu Bakr and cUmar and what they would make apparent (of their actions), wishing to set sunnahs.

Abu Dawud 记载，伊本·阿拔斯说：我作证，艾布·伯克尔·al-Siddiq 说："你们吃那些浮在水面上的鱼。"（即那些自然死亡的鱼，吃它们是允许的。） al-Shafi'i 在《Al-Umm》中记载，艾布·伯克尔·al-Siddiq 不喜欢用肉换取活的动物的交易。

Abu Dawud narrated that Ibn cAbbas said: I bear witness that Abu Bakr as-Siddiq said, ‘Eat the fish which float (on the surface, i.e. which have died naturally, as it is permitted to eat them).’ Ash-Shafici narrated in al-Umm that Abu Bakr as-Siddiq disliked trading meat for live animals.

布哈里传述,他将祖父的地位与父亲等同,即在继承方面与父亲等同。

Al-Bukhari narrated that he placed the grandfather in the same standing as the father, meaning in inheritance.

伊本·艾卜·沙伊巴在其《穆沙奈夫》中记载：阿塔传述，艾布·伯克尔说：只要没有父亲，祖父与父亲的地位相同；只要没有儿子，孙子就处于儿子的地位。

Ibn Abi Shaybah narrated in his Musannafthzt cAta’ narrated from Abu Bakr that he said: The grandfather has the same degree as the father as long as there is no father but him, and the son of the son is in the place of the son as long as there is no son apart from him.

他传述：盖西姆传述，阿布·伯克尔（Abu Bakr）曾被带来一名否认其父亲的人，于是阿布·伯克尔说：“打他的头，因为沙坦在头里。” 他传述：伊本·阿比·马立克说：阿布·伯克尔在为亡人举行殡礼时，常说：“主啊，他是你的仆人，他的家人、财产和亲属都舍弃了他；他所犯的过错很大，而你是至宥的、至慈的。” 赛义德·本·曼苏尔在其《圣训集》（Sunan）中传述，欧麦尔传述：阿布·伯克尔裁定，阿绥姆·本·欧麦尔·本·哈塔卜应当归于乌姆·阿绥姆（欧麦尔的前妻）那里，并且他（阿布·伯克尔）对欧麦尔说：“她的气味、她的体香和她的温柔，对他来说比你更好。” 拜哈algi传述，盖斯·本·艾比·哈齐姆说：一个人来到阿布·伯克尔那里，说：“我的父亲想要拿走我的全部财产，他会把它耗尽。”阿布·伯克尔对他的父亲说：“你只能拿走足够你所需的那部分财产。”他（父亲）说：“安拉的使者的哈里发，安拉的使者ﷺ不是说过：‘你和你的财产都属于你的父亲’吗？”于是阿布·伯克尔说：“是的，但他的意思只是指供养方面的开支。” 艾哈迈德传述，阿慕尔·本·舒艾卜传述，他从其父、再从其祖父那里传述：阿布·伯克尔和欧麦尔不会因为杀害一名奴隶而处死一名自由人（作为报复）。

He narrated that al-Qasim narrated that Abu Bakr was brought a man who had denied his father and so Abu Bakr said, ‘Hit the head for the shaytan is in the head.’ He narrated that Ibn Abi Malik said: Abu Bakr, when he prayed over the dead, used to say, ‘O Allah, [he is] Your slave, whose family, property and relatives have forsaken him; the wrong action is great, and You are all-forgiving, compassionate.’ Sacid ibn Mansur narrated in his Sunan that cUmar narrated that Abu Bakr gave judgement that cAsim ibn cUmar ibn al-Khattab should go to Umm cAsim (cUmar’s ex-wife), and that he said (to cUmar), ‘Her scent, her odour and her gentleness are better for him than you are.’ Al-Bayhaqi narrated that Qais ibn Abi Hazim said: A man came to Abu Bakr and said, ‘My father wants to take my property, all of it and he will make an end of it.’ Abu Bakr said to his father, ‘You can only have of his property that which will be sufficient for you.’ He (the father) said, ‘Khalifah of the Messenger of Allah, did the Messenger of Allah, may Allah bless him and grant him peace, not say, “You and your property belong to your father”?’ So he said, ‘Yes, and by that he only meant expenditure on maintenance.’ Ahmad narrated that cAmr ibn Shucayb narrated from his father from his grandfather that Abu Bakr and cUmar would not kill a freeman (in retaliation) for (the killing of) a slave.

据布哈里传述，伊本·阿比·穆莱凯从其祖父处传述：有一人咬了另一人的手，致使他自己的门牙脱落，艾布·伯克尔裁定此事不予报复。

Al-Bukhari narrated that Ibn Abi Mulaykah narrated from his grandfather that a man bit the hand of a man and so caused his (own) incisor to fall out, and Abu Bakr declared that there was no retaliation for it.

伊本·艾比·沙伊ba和拜哈基传述，Tkrimah说，艾布·伯克尔裁定，割掉或残害一只耳朵应赔偿十五头骆驼，并说：“头发和头巾会遮住其残缺。”拜哈基等人传述，艾布·特姆兰·朱尼说，艾布·伯克尔派军队前往叙利亚，任命亚济德·伊本·艾布·苏夫扬为统帅，并说：“我以十件事嘱咐你：不要杀妇女、儿童或体弱的老人；不要砍伐结果的树木；不要毁坏耕地；不要宰杀骆驼或羊，除非是为了其主人；不要毁坏或焚烧椰枣树；不要隐匿战利品；不要怯懦。”艾哈迈德、艾布·达伍德和奈萨仪传述，艾布·巴尔泽·艾斯拉米说：艾布·伯克尔对一个人非常愤怒，怒气变得十分严重，于是我说：“安拉的使者的哈里发啊，砍掉他的头吧！”他说：“你真可悲！这在安拉的使者ﷺ之后不属于任何人。”赛夫在《征服之书》中从他的师长们那里传述，穆哈吉尔·伊本·艾布·乌maiya（他曾任叶麻麻的总督）把两名女歌手带到他面前，其中一人唱诗辱骂先知ﷺ，于是他砍掉了她的手并拔掉了她的牙齿；另一人唱诗嘲讽穆斯林，他也砍掉了她的手并拔掉了她的牙齿。艾布·伯克尔写信给他说：“我听说了你对那个唱诗辱骂先知ﷺ的女人所做的事。如果不是你抢在我前面，我本会命你杀了她，因为先知的刑罚与其他刑罚不同。穆斯林中若有人敢做这种事，便是叛教者；若是与穆斯林有盟约的非穆斯林，则是背信弃义的敌人。” 至于那个讽刺穆斯林而唱歌的女子：如果她是那些自称为穆斯林的人，那么应当教导她礼仪并予以惩罚，但不可肢解她。如果她是处于穆斯林统治之下的齐木人（即生活在穆斯林统治下的有经人），那么，以我的生命起誓，你所转身离开的那种拜偶像之罪，比讽刺穆斯林更为严重。假如我此前在类似的案件中已经下过命令，而你后来又做了你所做的事，你就会遭受灾祸。所以你应当接受我会放任此事的决定，并要当心肢解人体，因为那是一种罪行，必须避免，除非是以同样的肢解罪行进行报复。 马立克和达拉古特尼记载：萨菲耶·宾特·艾比·乌拜德传述，有一个男子与一名处女奴婢发生了性关系，并且供认了此事，于是他下令鞭打这个男子，然后将他流放到法达克。

Ibn Abi Shaybah and al-Bayhaqi narrated that Tkrimah said that Abu Bakr gave judgement that there were fifteen camels for (cutting off or mutilating) an ear, and said, ‘The hair and the turban will conceal its disfigurement.’ Al-Bayhaqi and others narrated that Abu Tmran al-Juni said that Abu Bakr sent troops to Syria and put in command over them Yazid ibn Abi Sufyan and said, ‘I counsel you with ten qualities: do not kill a woman, nor a child, nor a feeble old man; do not cut down a fruitful tree; do not ruin cultivated land; do not slaughter a camel or a sheep except for its owner; do not destroy the date-palm, nor burn it; do not conceal plunder; and do not be cowardly.’ Ahmad, Abu Dawud and an-Nasa’i narrated that Abu Barzah al-Aslami said: Abu Bakr was angry with a man and his anger became very severe indeed, so I said, ‘Khalifah of the Messenger of Allah, strike off his head!’ He said, ‘Woe to you! That belongs to no-one after the Messenger of Allah, may Allah bless him and grant him peace.’ Saif narrated in the Kitab al-Futuh from his shaykhs that al- Muhajir ibn Abi Umayyah, who was the Amir of al-Yamamah, had two women singers brought before him, one of whom had sung abuse of the Prophet, may Allah bless him and grant him peace, so he cut off her hand and pulled out her teeth; and the other had sung ridicule of the Muslims, so he cut off her hand, and pulled out her teeth. Abu Bakr wrote to him, ‘It has reached me that which you have done with the woman who sang abusing the Prophet, may Allah bless him and grant him peace, and if it were not that you had preceded me I would have told you to kill her, because the hadd punishment for the prophets does not resemble other hadd punishments. Whoever of the Muslims dares to do that is a renegade, and if he is a non-Muslim who has a covenant with the Muslims then he is a treacherous and hostile enemy. As for the one who sang ridiculing the Muslims; if she was one of those who claim to be Muslims, then she should be taught manners and punished but not mutilated. If she was one of the people of the dhimmah (People of the Book living under the governance of the Muslims), then, by my life, that shirk which you have turned away from is greater (as a crime than ridicule of the Muslims). If I had previously commanded you in a case the like of this (and then later you had done what you did) you would have reached affliction, so accept that I will let things be, and beware of mutilating people, because it is a crime and must be avoided except in retaliation (for a similar crime of mutilation).’ Malik and ad-Daraqutni narrated that Safiyyah bint Abi cUbayd narrated that a man had sexual intercourse with a virgin slave girl and confessed it, so he ordered that he should be whipped and then he exiled him to Fadak.

艾布·叶阐·穆罕默德·本·哈蒂卜传述：有一个偷窃的人被带到艾布·伯克尔面前，他的手和脚已经因为多次盗窃而全部被砍断。艾布·伯克尔说：“我找不到别的办法，只能照着安拉的使者ﷺ当日下令处死你时所作的裁决来处理，他比我更了解你的情况。”于是他下令将此人处死。

Abu Yacla narrated that Muhammad ibn Hatib said: A man who had stolen was brought to Abu Bakr and already all his hands and feet had been cut off (for thefts), so Abu Bakr said, ‘I cannot find anything for you except what the Messenger of Allah, may Allah bless him and grant him peace, decided about you on the day he ordered that you be killed, and he certainly knew better about you,’ and he ordered that he be killed.

马利克传述：卡西姆·伊本·穆罕默德说，一个来自也门的男子，手和脚都被砍掉了，他来到阿布·伯克尔那里住下。他向阿布·伯克尔抱怨，说也门的总督冤枉了他，而他习惯夜间礼拜。于是阿布·伯克尔会说：“以你父亲起誓，你的夜晚不是小偷的夜晚。”后来，阿布·伯克尔的妻子阿斯玛·宾特·欧迈斯的一些首饰丢失了。他开始四处走动，说道：“真主啊，你必须追究那些图谋害这善良家庭之人的人。”之后，他们在一位珠宝商那里找到了这些首饰，珠宝商声称是那个肢体被截肢的人拿来的，而他要么承认了，要么有人为此作证指控他。阿布·伯克尔下令执行，他的左手被砍掉了。

Malik narrated that al-Qasim ibn Muhammad said that a man from Yemen, who had a hand and a foot cut off, came and stayed with Abu Bakr. He complained to him that the governor of the Yemen had wronged him, and he used to pray at night. So Abu Bakr would say, ‘By your father, your night is not the night of a thief.’ Then later they missed some jewellery belonging to Asma’ bint cUmays, Abu Bakr’s wife. He began to go around with them saying, ‘Allah, You must take [to task] whoever plotted against the people of this righteous house.’ Then they found the jewellery with a jeweller who claimed that the man whose limbs were amputated had brought it, and he confessed or someone witnessed against him. Abu Bakr gave the command and his left hand was cut off.

艾布·伯克尔说:“以真主发誓,他对自己的诅咒,对我来说,比他的盗窃更严重、更令人难以承受。”达拉古特尼记载,艾奈斯说,艾布·伯克尔会为一面价值五迪拉姆的盾牌斩断(盗窃者的)手。

Abu Bakr said, ‘By Allah, his supplication against himself, for me Is stronger and more severe against him than his theft.’ Ad-Daraqutni narrated that Anas said that Abu Bakr would cut (off the hand) for a shield whose value was five dirhams.

Abu Nucaym 在《圣徒的装饰》（al-Hilyah）中转述，Abu Salih 说：当也门人在 Abu Bakr 的时代来到，他们听到《古兰经》时，便开始哭泣。Abu Bakr 说：“我们过去就是这样，后来心变硬了。”Abu Nucaym 说：“也就是说，他们因为对安拉的 ma'rifah（认主之知）而变得坚定、安宁。” al-Bukhari 转述，Ibn cUmar 说：Abu Bakr 说：“你们要留意穆罕默德ﷺ的家人。” Abu cUbayd 在《Gharib》中转述，Abu Bakr 说：“凡在弱势之时死去的人，愿他获得吉祥的福分。”即在伊斯兰最初的时期，还未出现纷争的骚动之前。

Abu Nucaym narrated in al-Hilyah that Abu Salih said: When I he people of the Yemen came in the time of Abu Bakr and they heard the Qur’an, they began to weep. Abu Bakr said, ‘Just like this we used to be, then the hearts became hard.’ Abu Nucaym said, 'i.e. they became strong and tranquil with the mdrifah (gnosis) of Allah, exalted is He.’ Al-Bukhari narrated that Ibn cUmar said: Abu Bakr said, ‘Be regardful of Muhammad, may Allah bless him and grant him peace, in the people of his house.’ Abu cUbayd narrated in al-Gbareeb that Abu Bakr said, ‘Fragrant good fortune to whoever dies in the time of weakness,’ i.e. in the very beginning of Islam before the stirrings of dissensions.

四部圣训集与马立克的《穆宛塔》记载：庫拜沙传述说，一位祖母来见艾布·伯克尔·绥迪格，向他索要她的遗产。他说：“《古兰经》中没有你的份额，我也没有听闻圣训中有你的份额。你先回去，等我问过众人再说。”于是他询问众人，穆吉拉·本·舒尔巴说：“我曾在安拉的使者ﷺ身边，他给了她（祖母）六分之一。”艾布·伯克尔说：“你们中还有别人听过吗？”穆罕默德·本·麦斯莱迈起身，说了与穆吉拉所说相同的话。

The Four and Malik narrated that Qabisah said: A grandmother came to Abu Bakr as-Siddiq asking him for her inheritance and he said, ‘There is nothing for you in the Book of Allah and I have not learnt that there is anything for you in the Sunnah of the Prophet of Allah, may Allah bless him and grant him peace, so go back until I ask people.’ He asked people and al-Mughirah ibn Shucbah said, ‘I attended the Messenger of Allah who gave her (a grandmother) a sixth.’ Abu Bakr said, ‘Is there anyone else with you?’ Muhammad ibn Maslamah arose and said the like of what al-Mughirah had said.

所以阿布·伯克尔把那个分配给了她。

So Abu Bakr allocated her that.

马利克和达拉古特尼传述,卡西姆·本·穆罕默德说:有两位祖母来找艾布·伯克尔索取她们的遗产,一位是母亲的母亲,一位是父亲的母亲,于是他把遗产给了母亲的母亲。曾参加白德尔战役、属于哈里萨家族的阿卜杜·拉赫曼·本·萨赫勒·安萨里对他说:"真主使者的哈里发啊,您把遗产给了那位……"

Malik and ad-Daraqutni narrated that al-Qasim ibn Muhammad said that two grandmothers came to Abu Bakr seeking their inheritances, the mother of a mother and the mother of a father, and so he gave the inheritance to the mother of the mother. cAbd ar-Rahman ibn Sahl al-Ansari, who was one of those who had been present at Badr and was a member of Bani Harithah, said to him, ‘Khalifah of the Messenger of Allah, you have given to the one 93

T h e H isto r y o f t h e K h a l ifa h s 从她死去时他本不会继承的那些财产……”于是他把它在两人之间进行了分配。

T h e H isto r y o f t h e K h a l ifa h s from whom he would not have inherited if she had died!’ And so he divided it between the two of them.

cAbd ar-Razzaq 在他的《Musannaf》中记载：cA'ishah 愿真主喜悦她，她讲述了这样一段圣训：Rifacah 的妻子与他离婚后，改嫁给了 cAbd ar-Rahman ibn az-Zubayr，但他无法与她圆房，于是她想回到 Rifacah 身边。真主的使者ﷺ对她说："不行，除非你尝到与他交合的甜美，而他也尝到与你交合的甜美。"这段内容见于《Sahih》。cAbd ar-Razzaq 补充道：她过了一段时间后又来到使者ﷺ面前，告诉他那人已经碰过她了。使者ﷺ禁止她回到前夫身边，并说："主啊，如果她回到 Rifacah 身边对她更有益，那么她与他的婚姻就不会再完成第二次。"此后，她又在 Abu Bakr 和 cUmar 的哈里发时期来到他们面前，两人都禁止了她回去。

cAbd ar-Razzaq narrated in his Musannafxhax. cA’ishah, may Allah be pleased with her, narrated the hadith of the wife of Rifacah who was divorced from him and married cAbd ar-Rahman ibn az-Zubayr after him but he was unable to consummate the marriage, and so she wanted to return to Rifacah. The Messenger of Allah, may Allah bless him and grant him peace, said to her, ‘No, not until you taste the sweetness of intercourse with him and he tastes the sweetness of intercourse with you.’ This much is in the Sahih. cAbd ar-Razzaq added: She remained for a while and then she came to him and informed him that he had touched her. He forbade her to return to her first husband and said, ‘O Allah, if it was more expansive for her that she should return to Rifacah, then her marriage to him would not be completed for her another time.’ Then later she came to Abu Bakr and cUmar in their khilafahs and they both forbade her.

据拜哈盖ī（Al-Bayhaqi）记载，ʿUqbah ibn ʿĀmir 说：ʿAmr ibn al-ʿĀs 和 Shurahbil ibn Hasanah 都派他作为使者，带着叙利亚拜占庭将领 Bannan 的首级去见 Abu Bakr。

Al-Bayhaqi narrated that cUqbah ibn cAmir said that cAmr ibn al-cAs and Shurahbil ibn Hasanah both sent him as a messenger to Abu Bakr with the head of Bannan, the Byzantine general of Syria.

当他来到艾布·伯克尔那里时,艾布·伯克尔对此极为不满。于是欧盖白对他说:"真主使者的哈里发啊,他们(拜占庭人)就是这样对待我们的。"艾布·伯克尔说:"他们是在效仿波斯人和拜占庭人的做法吗?不要把首级带给我,一封信和一则消息就足够了。" 布哈里记述,盖斯·本·艾布·哈希姆说:艾布·伯克尔走进艾哈马斯部落一位名叫宰奈卜的妇女那里,他看到她不说话,便问:"她怎么了,为什么不说话?"人们说:"她是沉默着完成朝觐的。"他对她说:"说话吧,因为这是不被允许的,这是蒙昧时代的行为之一。"于是她开口说道:"你是谁?"他说:"我是迁士中的一人。"她问:"是哪一位迁士?"他说:"来自古莱氏。"她问:"是古莱氏的哪一支?"他说:"你真是个刨根问底的人,我是艾布·伯克尔。"她说:"我们还要在这真道上坚持多久呢?这真道是真主在蒙昧之后为我们带来的。"他说:"你们坚持它,将持续到你们的伊玛目保持正直的时候。"她问:"伊玛目是谁?"他说:"你们的族人中不是有那些领袖和贵人,他们向你们下达命令,而你们服从他们吗?"她说:"当然有。"他说:"他们就是那些人。" 布哈里记述,阿伊莎(愿真主喜悦她)说:艾布·伯克尔有一名奴隶,每天把收入交给他。有一天,这名奴隶带来一些食物,艾布·伯克尔吃了其中的一部分。奴隶对他说:"你知道这是什么吗?"艾布·伯克尔说:"这是什么?"他说:"我在蒙昧时代曾为一个人占卜未来,那占卜得多么准确,只是我欺骗了他。"

When he came to Abu Bakr, he disapproved of that strongly and so cUqbah said to him, ‘Khalifah of the Messenger of Allah, they (the Byzantines) do that with us.’ He said, ‘Are they following the Sunnah of the Persians and the Byzantines? Don’t carry the head to me; a letter and news are enough.’ Al-Bukhari narrated that Qais ibn Abi Hazim said: Abu Bakr went into a woman of Ahmas called Zaynab, and he saw her not talking and he said, ‘What is wrong with her that she does not talk?’ They said, ‘She performed the Hajj in silence.’ He said to her, ‘Speak, because this is not permitted. This is one of the acts of Jahiliyyah.’ So she spoke and said, ‘Who are you?’ He said, ‘I am a man of the Muhajirun.’ She said, ‘Which of the Muhajirun?’ He said, ‘From Quraysh.’ She said, ‘From which group of Quraysh?’ He said, ‘You are a real questioner - I am Abu Bakr.’ She said, 'I low long will we remain on this right matter which Allah has brought us after ignorance?’ He said, ‘Your remaining upon it will be as long as your imams stay upstanding.’ She said, ‘Who are the imams?’ He said, ‘Do your people not have leaders and nobles who order them and they obey them?’ She said, ‘Of course.’ He said, "Ihey are those people.’ Al-Bukhari narrated that CA’ishah, may Allah be pleased with her, said: Abu Bakr had a slave who used to pay him his revenue. One day he brought him something and Abu Bakr ate of it. The slave said to him, ‘Do you know what this is?’ Abu Bakr said, ‘What is it?’ He said, ‘I used to act as a foreteller of the future for a man in the jahiliyyah and how good was the foretelling, except that I deceived.

“他遇见我时给了我那个东西，你吃的正是从那里来的。”于是艾布·伯克尔把手伸进自己的嘴里，把胃里的东西全都呕吐了出来。艾哈迈德在《苦行篇》中记载，伊本·西林说：“我不知道除了艾布·伯克尔以外，还有谁为了吐出所吃的食物而让自己呕吐。”他也讲述了同样的故事。

I hen he met me and gave me that which you have eaten from.’ So Abu Bakr thrust his hand in his mouth and vomited everything in his stomach. Ahmad narrated in az-Zuhd that Ibn Sirin said, ‘I know of no-one who made himself vomit food which he had eaten cxcept for Abu Bakr,’ and he told the same story.

An-Nasa'i 记载，Aslam 说：cUmar 发现 Abu Bakr 抓着自己的舌头，说："正是这条舌头让我去了这么多地方。" Abu cUbayd 在 al-Ghareeb 中记载，Abu Bakr 经过 cAbd ar-Rahman ibn cAwf，见他正与邻居争吵，便说："不要与你的邻居争吵，因为当人们都离你而去时，他仍会留下。" Ibn cAsakir 记载，Musa ibn cUqbah 讲述：Abu Bakr as-Siddiq 发表呼图白时说："赞美归于安拉，万物的主。我赞美祂，寻求祂的佑助，我们向祂祈求死后之事的美好，因为我与你们的期限已经临近。我作证，除安拉外别无应受崇拜者，祂是独一的，没有任何伙伴，穆罕默德ﷺ是祂的仆人和使者，祂以真理派遣他，作为报喜者、警告者和光明的灯火，使他警告那些尚活着的人，并使对不信道者的判决得以实现。谁服从安拉和祂的使者，谁就确已得到引导；谁违抗他们，谁就已陷入明显的迷误。我劝诫你们敬畏安拉，顺从祂的命令，紧紧抓住祂为你们制定、并借以引导你们的诫命，因为伊斯兰教引导的全面总结，在清真言（shahada）之后……"

An-Nasa’i narrated that Aslam said that cUmar discovered Abu Bakr grasping his tongue, saying, ‘This is the one which has brought me to so many places.’ Abu cUbayd narrated in al-Ghareeb that Abu Bakr passed by cAbd ar-Rahman ibn cAwf while he was quarrelling with his neighbour and he said, ‘Do not quarrel with your neighbour for he will remain when people have left you.’ Ibn cAsakir narrated that Musa ibn cUqbah related that Abu Bakr as-Siddiq used to deliver the khutbah saying, ‘Praise belongs to Allah, the Lord of the creatures, I praise Him and seek His aid, and We ask Him for generosity for that which is after death, because my term and yours have drawn near. And I witness that there is no god but Allah alone, no partner with Him and that Muhammad is His slave and messenger whom He sent with the Truth, as a bringer of good news and a warner and an illuminating lamp so that he might warn whoever is alive and that the word would be realised on the disbelievers. Whoever obeys Allah and His Messenger is truly guided, and whoever disobeys them has gone astray into clear error. I counsel you to have fearful obedience of Allah, and to cling strongly to the command of Allah which He has laid down for you and by which He has guided you, because the comprehensive summation of the guidance of Islam after the word of sincerity (the shahadati)

“听从与服从”是指对安拉赋予你事务管理权的人而言；凡服从安拉、并且服从那些命人行善、禁人作恶的人，就已成功、获得福祉，并尽到了他所应尽的责任。

is ‘hearing and obedience’ to whomever Allah has given authority over your affairs, for whoever obeys Allah and those who order the well-recognised virtues and forbid what is rejected, has succeeded and prospered, and discharged that duty with which he is obliged.

你们要当心，不要顺从私欲的冲动，因为能够免于私欲、贪婪、野心和愤怒之冲动的人，才是成功而兴旺的。 你们要当心自夸，因为被造于尘土、终将归于尘土、之后又会被蛆虫所吞噬、今日还活着而明日就死去的人，有什么可自夸的呢？所以，要以一天来认识一天（即末日），以一个时辰来认识一个时辰（即终结之时）。 你们要保护自己，免受受压迫者祈祷的伤害，要把自己算作已死之人，要有耐心，因为一切行为都要靠耐心来完成；要保持警惕，因为警觉是有益的。去行动吧，行动将会被接受。 你们要防备安拉所警告你们的那刑罚，要急切地追求安拉所应许你们的那慈悯。要理解，你们才会被理解；要怀着敬畏顺从（taqwa，字面意为自我保护），你们才会被保护。因为安拉已经向你们阐明，祂因何毁灭了你们以前的人，又因何拯救了他们中的人。祂在Ta Kitab（祂的经典）中为你们阐明了祂所许可的（halal）与所禁止的（haram），以及祂所喜爱的行为和祂所憎恶的行为。 我不会怠慢你们，也不会怠慢我自己。安拉是求助的对象。除安拉外，没有任何力量（去避恶）和能力（去行善）。

Beware of following the whim of passion, for he is successful and prospers who is protected from the whim of passion, greed, ambition, and anger. Beware of boasting, for what boast can he have who is created from dust, and then will later return to dust, then later maggots will eat him, and he is today alive and tomorrow dead? So know a day by a day (the Last Day) and an hour by an hour (the Hour of the end). Protect yourselves from the supplication of the wronged one, and count yourselves among the dead, and be patient, for all action is by patience, and be on your guard, for watchfulness is useful. And act, and action will be accepted. Guard yourselves from that which Allah cautioned you about of His torment, and hasten to that which Allah promised you of His mercy. Understand and you will be understood, have fearful obedience (taqwa\ literally - self-protecting) and you will be guarded, for Allah has made clear to you that for which He destroyed those who were before you, and that for which He saved whomever He saved before you. He has made clear to you in His book His halaland His haram, and which actions He loves and which He deplores. I will not neglect you and myself, and Allah is the One from Whom aid is sought. And there is no power (to prevent evil) and strength (to do right) but by Allah.

你要知道，只要你在行为上对你的主真诚，你就是服从了你的主，也保护和守护了自己的本分，并且你将处于安康的境地。

Know that as long as you are sincere towards your Lord in your actions then you have obeyed your Lord and you have protected and guarded your portion, and you will be in a state of wellbeing.

“而你们为了宗教而自愿捐献的，那就把它作为自愿奉献，先行送到前面去，你们必将在来世得到完全的回报，你们在贫困之时和你们的……之时，都将获得你们永久的日常供养。”

A nd that which you offer voluntarily for your deen, then make it a I ree-will offering (which you send) before you and you will receive lull payment for your loan, and you will be given your permanent daily allowance of food during your poverty and in your (time of)

……这是必要的。然后，真主的众仆啊，请反思你们已经离世的兄弟和同伴。他们已经来到了自己先前所作的一切之中，并停留在其上，他们独自承受死后的悲伤与喜乐。

need of it. Then reflect, slaves of Allah, on your brethren and your companions who have passed away. They have come to that which t hey sent before them and they are established upon that, and they are alone in the grief and the happiness in that which is after death.

安拉没有伙伴，在祂与祂的任何一个被造物之间，都不存在能使祂赐予他福利或为他消除祸害的关系，唯一的途径是服从祂并遵循祂的命令。

Allah has no partner, and there is no relationship between Him and any one of His creatures by which He will give him good or avert evil, excepting by obedience to Him and following His command.

我说实话，善行之后若是火狱，那么就没有善可言；恶行之后若是乐园，那么也没有恶可言。我说这番话，并求安拉为我和你们饶恕。你们当为你们的先知祈福：愿安拉赐福于他、赐他平安，愿平安、安拉的慈悯与祂的福佑降临于他。”阿勒-哈基姆（Al-Hakim）和拜哈基（Al-Bayhaqi）传述：阿卜杜拉·伊本·哈基姆（cAbdullah ibn Hakim）说：

I ruly, there is no good in a good after which comes the Fire, nor any evil in an evil after which comes the Garden. I say this word of mine and I seek the forgiveness of Allah, for me and for you. Send blessings on your Prophet, may Allah bless him and grant him peace, and peace be on him, the mercy of Allah and His blessings.’ Al-Hakim and al-Bayhaqi narrated that cAbdullah ibn Hakim said:

Abu Bakr as-Siddiq 向我们发表了一篇呼图白，他在其中赞颂真主，以符合祂应受的赞美，然后说道：“我劝诫你们敬畏地顺服真主，以符合祂应受的赞美来赞颂祂，并使渴慕与畏惧并存，因为至高的真主赞美了撒迦利亚以及他家族的人，说：‘他们曾竞相行善，他们满怀渴慕与畏惧向我们祈祷，并且他们对我们谦卑。’（《古兰经》21:90）。那么，真主的仆人们，你们要知道，真主以祂的权利把你们的自身作为抵押，并以此为基础取得了你们的盟约，祂用永恒的大量购买了你们的短暂的少量。真主的这部经典在你们中间；它的光明不会熄灭，它的奇妙永无止境，所以你们要从它的光明中获取光照，接受真主之经的真诚劝告，并从中寻求光明，以备黑暗之日；因为祂创造你们只是为了崇拜和侍奉祂，并且祂已将高尚的记录者托付于你们，他们知道你们所做的一切。那么，真主的仆人们，你们要知道，你们每天清晨出门，傍晚归来，度过一段时间（即寿命），而这段时间的长短祂对你们是隐瞒的；所以如果你们能够在为真主做事的时候结束寿命，那就去做吧，而你们只能凭真主的许可才能做到。趁你们的寿命尚未逝去之前，抓紧时间行善，以免它把你们带回最糟糕的行为之中，因为有些人把自己的生命献给了他人，却忘记了自己，而我禁止你们像他们那样。”

Abu Bakr as-Siddiq addressed a khutbah to us and in it he praised Allah as He is worthy and then said, ‘I counsel you with fearful obedience of Allah, that you praise Him as He is worthy, and that you mix longing with fear, because Allah, exalted is He, praised Zakariyya and the people of his family saying, “ They used to hasten competitively in doing good actions, and they would supplicate Us, full of longing and fear, and they were humble to Us.” (Qur’an 21: 90). Then know, slaves of Allah, that Allah has taken, by His right, your selves as a pledge, and He has taken on that basis your covenants, and He has bought from you the transient little with the everlasting much. This Book of Allah is among you; its light does not become snuffed out and its wonders never end, so take illumination from its light, accept the sincere advice of His Book, and seek light from it for the Day of darkness; for He has only created you for His worship and service, and He has entrusted over you noble scribes who know what you are doing. Then know, slaves of Allah, that you go out in the mornings and come back in the evenings for a period of time (the life-span) the knowledge of which He has concealed from you; so if you are able that your life-spans should come to an end while you are on the work of Allah, then do so, and you will only be able to by the permission of Allah. Race in your life-spans before they pass away and return you to the worst of your actions, for some people have given their lives to others and forgotten themselves and I forbid you to be like them.

“快些！快些！快点！快点！因为在你们身后，有一个敏捷的追赶者，他的命令极其迅速。”伊本·阿比·丁亚（Ibn Abi’d-Dunya）、艾哈迈德（Ahmad）在《az-Zuhd》中，以及阿布·努艾姆（Abu Nucaym）在《al-Hilyah》中，转述自叶海亚·伊本·阿比·凯西尔（Yahya ibn Abi Kathir）：阿布·伯克尔（Abu Bakr）在他的讲话中常说：“那些容貌俊美、因青春而自负的人在哪里？那些建造城市并加以设防的君王在哪里？那些曾在战斗中被赐予征服的人在哪里？当时间背叛他们时，他们中最强者也变得卑微，他们在坟墓的黑暗中醒来。快些！快些！快点！快点！” 艾哈迈德在《az-Zuhd》中转述，萨勒曼（Salman）说：我来到阿布·伯克尔那里，说：“请给我劝诫！”他说：“萨勒曼，要对安拉怀着敬畏地服从，并且要知道，将会有征服，但我不知道你在其中会得到什么份额，是你放进肚子里的，还是你背在身上的（衣物）。要知道，谁礼了五次拜，谁就在早晨进入与安拉——至高无上者——的盟约之中，在傍晚进入与安拉——至高无上者——的盟约之中。”

Make haste! Make haste! Be quick! Be quick! For behind you there is a nimble pursuer whose command is very fast.’ Ibn Abi’d-Dunya, Ahmad in az-Zuhd, and Abu Nucaym in al- Hilyah narrated that Yahya ibn Abi Kathir narrated that Abu Bakr used to say in his khutbah, ‘Where are the handsome fair of face, conceited with their youth? Where are the kings who built the cities and fortified them? Where are those who used to be given conquests in battles? Their strongest were humbled when time betrayed them and they awoke in the darknesses of the graves. Make haste! Make haste! Be quick! Be quick!’ Ahmad narrated in az-Zuhd that Salman said: I came to Abu Bakr and said, ‘Counsel me!’ He said, ‘Salman, have fearful obedience of Allah, and know that there will be conquests, but I do not know what your portion of them will be, that which you put in your belly or throw upon your back (clothing). Know that whoever prays the five prayers enters the morning in a covenant with Allah, exalted is He, and enters the evening in a covenant with Allah, exalted is He.

不要杀害与安拉立约的人,却对安拉的盟约行背信之事,否则安拉会使你们面朝下被投入火狱。”他还记载,艾布·伯克尔愿主喜悦他,也曾说:“行善的人会先被带走,先行者之后是次先行者,直到只剩下糠秕、壳皮和渣滓般的人,就像枣子和大麦剩下的残渣一样,安拉不会顾念他们,也不会在意他们。”赛尔德·本·曼苏尔在其《圣训集》中记载,穆阿维叶·本·古拉传述,艾布·伯克尔·席迪格愿主喜悦他,常在祈祷中说:“主啊,求你使我一生中最好的部分成为最后的部分,使我最好的行为成为结束的行为,使我最好的日子成为与你相见的那一天。”艾哈迈德在《禁欲篇》中记载,哈桑说:“我听闻艾布·伯克尔在祈祷中说:‘主啊,我求你赐予我事情终末中对我最有益的。主啊,求你使你最后赐予我的,是你的良好喜悦,以及乐园中最高的品级。’”他还记载,阿尔法贾传述:艾布·伯克尔愿主喜悦他说:“能哭的人就哭,不能哭的人就努力去哭。”他还记载,阿兹拉传述:艾布·伯克尔愿主喜悦他说:“两样红色毁灭了她们(女人):黄金和番红花。”他还记载,穆斯林·本·雅萨尔传述,艾布·伯克尔说:“穆斯林因一切事情而得到回报,甚至因脚上的一次刺痛也是如此。”

Do not kill anyone of the people who is in a covenant with Allah and thus behave treacherously towards Allah concerning His covenant, for then Allah will throw you down in the Fire upon your face.’ He narrated that Abu Bakr, may Allah be pleased with him, also said, ‘The right-acting people will be taken away, the foremost and then the next foremost until there only remain chaff, husks and dregs of people like those left over from dates and barley, for whom Allah will not be concerned or care.’ Sacid ibn Mansur narrated in his Sunan that Mucawiyah ibn Qurrah narrated that Abu Bakr as-Siddiq, may Allah be pleased with him, used to say in his supplication, ‘O Allah, make the best of my life the last of it, and the best of my action its seals and the best of my days the day I meet You.’ Ahmad narrated in az-Zuhd that al-Hasan said: It has reached me that Abu Bakr used to say in his supplication, ‘O Allah, I ask You that which is best for me at the end of the affair. O Allah, make the last that You give me of good Your good pleasure and the highest ranks in the Gardens of Bliss.’ He narrated that cArfajah said: Abu Bakr, may Allah be pleased with him, said, ‘Whoever is able to weep let him weep, and if not let him endeavour to weep.’ He narrated that cAzrah narrated: Abu Bakr, may Allah be pleased with him, said, ‘Two reds have destroyed them (women): gold and saffron.’ He narrated that Muslim ibn Yasar narrated that Abu Bakr said, ‘The Muslim is rewarded for everything, even a hurt (in the foot)

“……因一块石头、凉鞋带断裂，或袖中某件物品遗失而心生恐惧，随后却在衣褶中找到。”他又叙述：迈蒙·本·米赫兰说：有人给艾布·伯克尔送来一只大翅膀的乌鸦，他翻转它，然后说：“凡是猎物被捕获、树木被砍伐，都是因为它忽视了赞颂（安拉）。” 布哈里在《礼仪篇》中叙述；阿卜杜拉·本·艾哈迈德在《苦行补遗》中叙述：萨努比哈说，他听见艾布·伯克尔说：“兄弟为兄弟在安拉之道上所作的祈祷，是可望得到应答的。” 阿卜杜拉·本·艾哈迈德在《苦行补遗》中叙述，乌拜德·本·乌迈尔说：诗人莱比德来见艾布·伯克尔，说：“除安拉以外的一切都是虚妄的。”艾布·伯克尔说：“你说得对。”他又说：“而每一种恩惠终必消逝。”艾布·伯克尔说：“你说谎！安拉那里有一种永不消逝的恩惠。”莱比德转身离去时，艾布·伯克尔说：“或许这位诗人说出了充满智慧的话。” 这些话表明他对主的敬畏之深。 艾布·阿哈迈德·哈基姆叙述，穆阿兹·本·哲白勒说：艾布·伯克尔走进一座有围墙的花园，园中一棵树的荫下有一种鸽子，他叹了口气，然后说：“愿你吉祥如意，飞鸟啊！你吃树上的果实，在树荫下栖息，飞走时也无需清算。但愿艾布·伯克尔也能像你一样。” 伊本·阿萨基尔叙述，阿塞迈欧说：艾布·伯克尔受到赞美时常说：“主啊，你比我更了解我的自我，我比他们更了解我的自我。主啊，求你使我比他们所想的更好，原谅我他们所不知道的过失，不要因他们所说的而追究我。” 艾哈迈德在《苦行篇》中叙述，艾布·伊姆兰·朱尼说：艾布·伯克尔说：“我愿做一根信士奴仆身侧的毛发。” 艾哈迈德在《az-Zuhd》中记载:穆贾希德说:伊本·祖拜尔在礼拜时站立起来,因为敬畏而谦卑,就像一根木头。他说:"我听说艾布·伯克尔也是如此。" 他记载:哈桑说:艾布·伯克尔说:"以真主发誓,我希望自己是那棵被吃、被砍的树。" 他记载:戈塔德说:我听说艾布·伯克尔说:"我希望自己是牲畜所吃的青草。" 他记载:达姆拉·伊本·哈比卜说:死亡降临到艾布·伯克尔·绥迪格的一个儿子身上。这位年轻人开始朝向一张褥垫张望。他去世后,人们对艾布·伯克尔说:"我们看见你的儿子朝褥垫张望。"他们把褥垫移开,在下面发现了五到六枚第纳尔。艾布·伯克尔一再用一只手拍打另一只手,说:"我们确实属于真主,也确实归于他。某某啊,我想你的皮肤不够宽大来容纳它。" 他记载:萨比特·巴纳尼记载,艾布·伯克尔常引用这首诗作为谚语:

caused by a stone, the breaking of his sandal’s thong, or some article in his sleeve which he misses and fears for, then finds it in the fold (of his garment).’ He narrated that Maymun ibn Mihran said: Abu Bakr was brought a crow with large wings and he turned it over and said, ‘No game is caught nor tree lopped but because of the glorification it neglected.’ Al-Bukhari narrated in al-Adab, and cAbdullah ibn Ahmad in the Zawa’id az-Zuhd that as-Sunabihi narrated that he heard Abu Bakr saying, ‘The supplication of the brother for his brother for the sake of Allah is expected to be answered.’ cAbdullah ibn Ahmad in the Zawa’id az-Zuhd narrated from cUbayd ibn cUmayr that Labid the poet said that he came to Abu Bakr and said, ‘Every thing apart from Allah is false.’ Abu Bakr said, ‘You have told the truth.’ He said, ‘And every bliss inevitably fades away.’ He (Abu Bakr) said, ‘You lie! With Allah there is a bliss that does not pass away.’ When he turned away Abu Bakr said, ‘Perhaps the poet said the word from wisdom.’ His words indicative of the strength of his fear of his Lord Abu Ahmad al-Hakim narrated that Mucadh ibn Jabal said: Abu Bakr entered a walled garden and there was a species of pigeon in the shade of a tree, so he sighed and then said, ‘Fragrant good fortune to you, bird! You eat of the trees, you find shade in the trees, and you fly off without reckoning. Would that Abu Bakr was like you.’ Ibn cAsakir narrated that al-Asmaci said: When Abu Bakr was praised he used to say, ‘O Allah, You know my self better than I do, and I know my self better than they do. O Allah, make me better than what they think, and forgive me for what they don’t know, and don’t take me to task for what they say.’ Ahmad narrated in az-Zuhd that Abu cImran al-Juni said: Abu Bakr said, ‘I would love to be a hair in the side of a believing slave.’ Ahmad narrated in az-Zuhd that Mujahid said: Ibn az-Zubayr used to be like a piece of wood, when he stood in prayer, out of fearful humility and he said, ‘I have been told that Abu Bakr was like that.’ He narrated that al-Hasan said: Abu Bakr said, ‘By Allah, I wish that I was this tree which is eaten (from) and chopped down.’ He narrated that Qatadah said: It has reached me that Abu Bakr said, ‘I wish that I was herbage which cattle eat.’ He narrated that Damrah ibn Habib said: Death came to a son of Abu Bakr as-Siddiq. The young man began to glance towards a mattress. When he died they said to Abu Bakr, ‘We saw your son glancing towards the mattress.’ They removed him from the mattress and found underneath it five or six dinars. Abu Bakr struck his hand upon the other repeatedly saying, ‘ Truly, we belong to Allah and truly we are returning to Him. So and so, I don’t think your skin would be ample enough for it.’ He narrated that Thabit al-Banani narrated that Abu Bakr used to quote this poem as a proverb:

“你将持续为所爱之人哀悼，直到你与他同归，而年轻人所怀的希望，尚未实现便已离世。”伊本·萨德记载：伊本·西林说：先知ﷺ之后，没有人比艾布·伯克尔更敬畏自己所不知道的事情；艾布·伯克尔之后，没有人比欧麦尔更敬畏自己所不知道的事情。有时，一件事情摆在艾布·伯克尔面前，他在安拉的经典中找不到依据，在圣训中也找不到任何痕迹或传述，于是他会说：“我将尽力自行推断。如果正确，那是来自安拉的；如果错误，那是出于我，我向安拉求饶。”

‘You will continue lamenting the death of a beloved until you are him, and the youth hopes a hope which he dies short of (attaining).’ Ibn Sacd narrated that Ibn Sirin said: No-one after the Prophet, may Allah bless him and grant him peace, was as much in awe of what he did not know as Abu Bakr. No-one after Abu Bakr was as much in awe of what he did not know as cUmar. Sometimes a case would come before Abu Bakr for which he could find no source in the Book of Allah nor any trace or tradition in the Sunnah and so he would say, ‘I will exert myself to arrive at my own conclusion. If it is right then it is from Allah. If it is wrong it is from me and I seek forgiveness of Allah.’