An-Nawawi说，在他的《Tahdhib》中，我依据他自己的著作转述：我们的同门以他的话证明了他知识的广博，愿真主喜悦他。那是载于《两部圣训真本》中的著名圣训，他说：“以真主发誓，凡是把拜功与天课区分开来的人，我必与他们作战。以真主发誓，即使他们拒绝给我那怕是一根驼绳——他们过去是交给真主的使者ﷺ的——我也要因他们的拒绝而与他们作战。”Shaykh Abu Ishaq在他的《Tabaqat》中，从这件事以及其他事情中看出一个证据，即艾布·伯克尔·as-Siddiq，愿真主喜悦他，是众圣门弟子中最有学识的人，因为他们都未能理解这个问题的判断，唯有他理解了，后来经过他与他们的讨论，他们明白了他的观点是正确的，于是都回到了他的立场。

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.

我们有记载：有人问伊本·欧麦尔：“在安拉的使者在世时，谁为人们颁发教法裁决（fatwa）？”他说：“艾布·伯克尔和欧麦尔，愿安拉喜悦他们二人。除了他们二人，我不知道还有别人。”两位圣训学家（布哈里和穆斯林）记载，艾布·赛义德·胡德里说：安拉的使者ﷺ对众人讲话，说：“至尊至高的安拉让一个仆人在今世与安拉那里所有的之间做选择。那仆人选择了安拉那里所有的，至高无上的安拉。”于是艾布·伯克尔哭了，说：“我们愿以父母为您赎身。”我们对他的哭泣感到惊讶，因为安拉的使者ﷺ讲述的是一个被给予选择的仆人。而被给予选择的正是安拉的使者ﷺ，艾布·伯克尔是我们中最有学识的人。安拉的使者ﷺ说：“在陪伴和财产上对我最慷慨的人是艾布·伯克尔。如果我要在我的主之外选一位亲密的挚友，我必选艾布·伯克尔，但有伊斯兰的兄弟情谊和它的爱。”

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.

“除了阿布·伯克尔的门之外，没有任何门仍然敞开。”以上是安-纳瓦维的全部原话。

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

伊本·凯西尔说:as-Siddiq(愿真主喜悦他)是众圣门弟子中诵读最好的人,意思是他在《古兰经》方面是他们中最有学识的,因为先知ﷺ让他担任众圣门弟子的领拜人,(愿真主喜悦他们),并说了这样的话:“诵读《真主之书》最好的人应当领导众人。”提尔米兹传述,阿伊莎(愿真主喜悦她)说:真主的使者ﷺ说:“有阿布·伯克尔在的民众,不该由别人来领导他们”(这里的"imam"一词兼有领导和领拜两层含义)。除此之外,他在圣训(逊奈)方面也是最有学识的人。

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.

当圣门弟子们多次向他请教时，他都能转述他所记住的、从先知那里传来的圣训（逊奈），在他们需要的时候提供出来，而他们自己却不曾掌握。这怎么会不是如此呢？因为他从先知被派遣之初直到去世，始终坚持陪伴真主的使者ﷺ。

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?

同时，他是安拉的仆人中最聪慧、最善于理解的人之一。然而，经由他传述、有完整传述链的圣训并不多，这只是因为他生活的时间短暂，并且在先知ﷺ去世后不久便离世。如果他活得长久，他的传述必定会非常丰富。

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.

没有任何传述者留下他所传述的圣训而未予叙述。但是，当时的同伴们中，没有人需要从他那里传述他们与他共同知晓的内容，因此他们只传述那些自己所没有的内容。

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.

艾布·卡西姆·拜加维（Abu’l-Qasim al-Baghawi）转述说：迈蒙·伊本·米赫兰（Maymun ibn Mihran）说：

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

艾卜·伯克尔(愿真主喜悦他)每当有纠纷提交到他面前时,他都会查看真主的经典。如果在经典中找到了裁决双方纠纷的依据,他便依此裁决。如果经典中没有相关内容,而他知道关于此事的圣训(Sunnah)出自真主的使者ﷺ,他便依此裁决。如果他仍找不到正确的依据,便会出去询问穆斯林,说:"某某事情已经到我这里来了,你们中是否有人知道真主的使者ﷺ对此作过裁决?"也许会有一群人聚集到他身边,每个人都提到真主的使者ﷺ的一项裁决。艾卜·伯克尔便会说:"赞颂归于真主,祂使我们中间有保存和记诵我们先知ﷺ圣训的人。"如果他仍无法从真主的使者ﷺ那里找到关于此事的圣训,他便会召集领袖和优秀的人士,征询他们的意见。如果他们对某一观点达成一致,他便依此裁决。欧麦尔(愿真主喜悦他)也是这样做的。如果他无法在《古兰经》和圣训中找到依据,便会查看艾卜·伯克尔是否已对此作出过裁决。如果他发现艾卜·伯克尔已经对此作出裁决,他便依照那一裁决进行判决。如果没有,他便召集穆斯林的领袖,如果他们一致同意某一事项,他便依此作出裁决。

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, 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 the 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 the Messenger of Allah 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.

穆罕默德·本·西林（Muhammad ibn Sirin）是此道公认的第一人，他说：在先知（愿主赐福他并使他平安）之后，本民族中最擅长解梦的人是艾布·伯克尔。伊本·萨阿德（Ibn Sacd）记录了此说。

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.

阿德-达伊拉迈在《Musnad al-Firdaws》中记载，伊本·阿萨基尔也记载，萨穆拉说：安拉的使者ﷺ说：“我奉命为艾布·伯克尔解梦（或讲述、教导梦的解释）。”伊本·凯西尔说：他是人中最明晰、最善辞令的人之一。祖拜尔·伊本·伯卡尔说：我听一位学者说：“在安拉的使者ﷺ的同伴中，讲演最善辞令的，是艾布·伯克尔和阿里·伊本·艾布·塔利卜，愿安拉喜悦他们两位。”在关于萨嘎法的圣训中，我们将叙述欧麦尔的言辞，愿安拉喜悦他。他是人类中对安拉最有知识、最敬畏安拉的人之一。关于这方面以及关于解梦的一些言论，还有他的一些讲演，我们将把它们集中放在一个独立的章节中。

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.

其中一个证明他是诸位圣门弟子中最有学识的，就是关于侯代比亚和约的圣训：当时欧麦尔问安拉的使者——愿安拉赐福于他并赐他平安——“我们为何要在我们的宗教中忍受屈辱？”先知ﷺ回答了他。随后他去找艾布·伯克尔，问了他同样的问题，即他向安拉的使者——愿安拉赐福于他并赐他平安——所问的那个问题，艾布·伯克尔的回答与先知ﷺ的回答一字不差。布哈里等人记载了此事。

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.

而且，他在见解上是众圣门弟子中最深刻的，在理智上是他们中最完美的。Tamam ar-Razi在其《Fawa'id》中转述；Ibn 'Asakir转述，'Abdullah ibn 'Amr ibn al-'As说：我听到安拉的使者ﷺ说："Jibril来到我这里，说：'安拉命令你征求Abu Bakr的意见。'"At-Tabarani、Abu Nu'aym及其他人转述，Mu'adh ibn Jabal讲述道：当先知ﷺ想派Mu'adh前往也门时，他征求了他的同伴们的意见，其中有Abu Bakr、'Umar、'Ali、Talhah、az-Zubayr和Usayd ibn Hudayr。众人发表了意见，每个人都有自己的看法。他说："你怎么看，Mu'adh？"我（Mu'adh）说："我的看法与Abu Bakr所说的相同。"先知ﷺ说："安拉在天上不喜欢Abu Bakr犯错。"Ibn Abi Usamah在其《Musnad》中转述为："安拉在天上不喜欢Abu Bakr as-Siddiq在地上犯错。"Sahl ibn Sa'd as-Sa'idi说：安拉的使者ﷺ说："安拉不喜欢Abu Bakr犯错。"转述此段圣训的人都是可信的。

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.