Abu Hurayra

Source: Wikipedia, the free encyclopedia.
This article is about the companion of the Islamic prophet Muhammad. For the archaeological site, see Tell Abu Hureyra.

Abu Hurayra
أبُو هُرَيْرَة
Personal
Bornc. 603
Al-Jabur, Arabia (present-day Al Bahah, Saudi Arabia)
Died679 (aged 75–76)
Medina, Umayyad Caliphate (present-day Saudi Arabia)
Resting placeAl-Baqi' Cemetery, Medina, Saudi Arabia
ReligionIslam
Era
Main interest(s)Hadith
Known forNarrating the highest number of hadith
Occupation
  • Scholar
  • hadith narrator
  • military governor
  • soldier
RelationsBanu Daws clan, Zahran tribe
Military career
Allegiance
Service/branchRashidun army
Commands heldMilitary governor of Bahrain
Patronymic
(Nasab)
Ibn Ṣakhr
ٱبْن صَخْر
Teknonymic
(Kunya)		Abū Huraya
أبُو هُرَيْرَة
Toponymic
(Nisba)		Al-Dawsī al-Zahrānī
ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ
Muslim leader
Influenced by
  • Muhammad
Influenced
  • Virtually all Sunni Muslim scholars

Abū Hurayra ʿAbd al-Raḥmān ibn Ṣakhr al-Dawsī al-Zahrānī (

Arabic: أبُو هُرَيْرَة; lit. 'father of a kitten'), was a companion of the Islamic prophet Muhammad and the most prolific hadith narrator in Sunni Islam
.

Born in al-Jabur, Arabia to the Banu Daws clan of the Zahran tribe, he was among the first people to accept Islam, and later became a member of the Suffah after the migration of Muhammad. Under the reign of the Rashidun caliph Umar, he also served as a scholar, hadith narrator, military governor of Bahrain, and soldier.

Acknowledged by Muslim scholars for his notable

narrator chains, making him an example followed by Hadith scholars
today.

Life

Ancestry

Abu Hurairah's personal name (ism) is unknown, and so is his father's.[note 1] The most popular opinion, voiced by Al-Dhahabi and Ibn Hajar al-Asqalani, is that it was 'Abd al-Raḥmān ibn Ṣakhr (عبد الرحمن بن صخر).[1][2][3][4][5] According to Al-Dhahabi, Abu Hurairah hailed from the prominent Banu Daws clan of the Arab tribe of Zahran, and was born in the region of Al-Bahah.[2] Ibn Hajar al-Asqalani traced the lineage of the Banu Daws to Azd, a Nabatean ancestor of the southern Arabs, through Zahran.[6] Al-Qalqashandi reported the Zahran as a descendant of Khalid ibn Nasr,[7] while Ibn Hazm reported Zahran was a descendant of Malik ibn Nasr, a Qahtanite.[8] Hadith narrations record Muhammad as having a favorable view of the Banu Daws, who viewed them on par with his tribe, the Quraysh, the Ansar of Medina, and Banu Thaqif.[9]

Conversion to Islam and life in Medina

Abu Hurairah embraced Islam through Tufayl ibn 'Amr, the chieftain of his tribe. Tufayl had returned to his village after meeting Muhammad in Mecca and converting to Islam in its early years.[2] Abu Hurairah was one of the first to accept Islam, unlike the majority of Tufayl's tribesmen who embraced Islam later. Abu Hurairah accompanied Tufayl to Mecca to meet Muhammad who renamed him Abdurrahman.[10] It was said that he found a stray kitten, so he took it in his sleeve, which is the reason he was named Abu Hurairah (father of the kitten).[2][10]

The Dikkat al-Aghawāt, commonly identified with the Suffah

After the

Bahrayn.[2]

Abu Hurairah was father-in-law of the prominent tabi' (pl. 

Sahifah Hammam ibn Munabbih, one of the earliest hadith collections in history.[17] There is little mention of the family of Abu Huraira, but it is known that he had a wife named Basra bint Ghazwan.[2]

After Muhammad, later years and death

According to

Mausoleum of Abu Hurairah in the HaSanhedrin Park in Yavne

Abu Hurairah died in the year 679 (59 AH) at the age of 76 and was buried at

Baibars. The mausoleum has been described as "one of the finest domed mausoleums in Palestine."[24][25] Following the 1948 Arab–Israeli War, the mausoleum was designated a shrine for Jews dedicated to Gamaliel II by the Israeli government, although neither Abu Hurairah nor Gamaliel II are likely to have been buried in the tomb.[26]

Legacy and influence

The hadith reported by Abu Hurairah are diverse, being used by Islamic scholars specializing in hadith, 'aqīdah, fiqh (Islamic jurisprudence), ijtihād, tafsīr (Quranic exegesis), and Islamic eschatology.

In his

Ibn Taymiyyah (d. 1328) uses hadith narrations from Abu Hurairah to study tawḥīd.[27][28] Ibn Kathir uses Abu Hurairah's narrations in Al-Nihāyah fī al-Fitan wa al-Malaḥim, a work on Islamic eschatology.[29] References to Abu Hurairah's narrations can be found in Al-Tabari's Tafsir al-Tabari, Ibn Kathir's Tafsir Ibn Kathir,[30][31] Al-Mahalli and al-Suyuti's collaborative Tafsir al-Jalalayn,[30] and Al-Qurtubi's Tafsir al-Qurtubi, all of which are works of tafsīr, or Quranic exegesis. They also refer to Abu Hurairah's ijtihād and the resulting fatāwā as their resources.[30][32]

Abu Hurairah was among the few

Saʽid al-Khudri, and Abu Shafiah.[35] Abd al-Rahman Jaziri, a professor at Al-Azhar University, has concluded that on certain issues, the four madhahib reached ijmā' (consensus) on Abu Hurairah's ruling.[36]

The four major

Muhammad ibn al-Uthaymeen in his commentary of Al-Nawawi's Riyāḍ as-Ṣaliḥīn, Abu Hurairah's ijtihad formed the basis for Al-Nawawi's rulings of wudu.[43]

Qadr Night and Friday prayers.[45]

Meanwhile,

Hajj pilgrims to undergo Meningitis vaccination,[47] on the basis of their ruling from Hadith of Abu Hurairah.[48]

Saleh Al-Fawzan, member of Council of Senior Scholars (Saudi Arabia) and Permanent Committee for Scholarly Research and Ifta and one of the most senior scholar Has listed most of his thoughts regarding Fiqh jurisprudence based on hadiths narrated by Abu Hurairah.[49]

Hadith

Abu Hurairah is credited with narrating at least 5,374

hadith.[50][51][52][53] Abu Hurairah continued collecting hadith after the death of Muhammad from Abu Bakr, Umar, Aisha, Fadl ibn Abbas, Usama ibn Zayd, Ubayy ibn Ka'b, and Ka'b al-Ahbar.[2][10][54] It is said by Abu Hurairah himself the only one who surpassed him regarding hadith were Abd Allah ibn Amr ibn al-As, another companion who serve as writer assistant of Muhammad and author of "Al-Sahifah al-Sadiqah", the first Hadith book in history.[55] However, according to his own admission, Abu Hurairah said that Abd Allah ibn Amr ibn al-As possessed a greater number of narrations than himself, since Abd Allah diligently wrote every hadith he heard, while Abu Hurairah relied on his extraordinary memory.[56]

Muhammad Sa'id Mursi recorded around 800

Urwah ibn Zubayr, Amr ibn Dinar, Ibn Sirin, Ata ibn Abi Rabah, Isa ibn Talha al-Taymi, Hammam ibn Munabbih, Hasan al-Basri, Tawus ibn Kaysan, Qasim ibn Muhammad ibn Abi Bakr, among others.[2][10]

Abu Hurairah's narrative chains

According to Ali Ahmad as-Salus, Abu Hurairah possessed more asnād (sing.

Abdullah ibn Masud.[57] According to Al-Dhahabi, the healthiest and most authentic asnād of narrators beginning at Abu Hurairah were:[2]

According to Al-Khatib al-Baghdadi, Ali ibn al-Madini (d. 849) considered the most authentic chain that begin with Abu Hurairah as being Abu Hurairah → Ibn Sirin → Ayyub al-Sakhtiani → Hammad ibn Zaid.[58]

According to Ahmad Muhammad Shakir (d. 1958), a hadith scholar from Al-Azhar University, the most authentic asnād that came from Abu Hurayrah were:[59]

  • Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → Malik ibn Anas
  • Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → Ma'mar ibn Rashid
  • Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → Sufyan ibn ʽUyaynah
  • Abu Hurairah → Ibn Sirin → Ayyub al-Sakhtiani → Hammad ibn Zaid
  • Abu Hurairah → Ubaidah ibn Sufyan al Hadhrami → Ismail ibn Al-Hakim
  • Abu Hurairah → Hammam ibn Munabbih → Ma'mar ibn Rashid

According to

Al-Albani in his book, Silsalat al-Hadith ad-Da'ifah, the madhhab of Abu Hurairah was taken as a guideline for hadith scholars to evaluate the validity of a hadith.[60]

Criticism

Shaykh Mahmud Abu Rayyah (d.1970), the youngest brother of Hassan al-Banna and also the author of Aḍwā alā al-sunna al-Muhammadiyya (Illuminations on the Sunnah of Muḥammad). One of the works he produced was on raising doubts about the reliability of Abu Hurarirah.[61][62]

According to Yasin Jibouri, several

Umar bin Khattab is recorded to repeatedly threaten Abu Hurayrah, noted at the time as a blatant self-promoter, with serious consequences due to his frequent misquote of the Prophet's words.[65]

However, researchers have found that the

Sunni scholarly community unanimously regarded Abu Hurairah as trustworthy both classical medieval and modern contemporaries, and they thought the allegation of the hadith falsification by Abu Hurairah were coming solely from Shia traditions, which not found in Kutub al-Sittah and other major Hadith works, as medieval scholars such as Dhahabi said that the criticism towards Abu Hurairah are not accepted even during the early times of Islam for several reasons, including because those who criticize Abu Hurairah themselves are known as Mudallis (defected or untrustworthy narrators) according to Jarh wa Ta'dil (biographical evaluation study) and Asbab wurud (chronological study of Hadith).[2] Which generally agreed by later era counterparts, which further adds that Jarh wa Ta'dil rulings only valid to evaluate Tabi'un or generations above them, while Sahabah generation are free and exempt from Jarh wa Ta'dil and accepted without exception, as long they are confirmed and identified by chroniclers as Sahabah.[66]

Safia Aoude and Ali al-Tamimi also highlighted, the narration of Umar threatening Abu Hurairaha, which quoted by Abdullah Saeed, were also came solely from a writer which influenced by Abu Rayyah,[67][68] Particularly from anonymous writer who has pen name "O. Hashem" who write his criticism towards Abu Hurairah in his book, Saqifah.[20] Several Sunni thinkers and scholars such as has been Mustafa al-Siba'i, Shuaib Al Arna'ut, along with director of Maktabah al-Haram al-Makki ash-Shariff(Library of the Great Mosque of Mecca) Abdur-Rahman al-Mu'allimee al-Yamani,[69] has criticized the sources which O. Hashem quoted only using falsified and inauthentic hadith according to standard of Bukhari, Sahih Muslim, Ibn Hajar al-Asqalani, and Al-Dhahabi criterion of biography evaluation, while also questioning O. Hashim scholarly credibility as they though O. Hashem were driven by Shiite biased view on his critics.[20] While Muhammad ibn al-Uthaymeen dismissing such criticism towards Abu Hurairah which came from Shia traditions as he said they are simply "a tradition of error collection".[70]

According to Burhanuddin from Indonesia's Ministry of Religious Affairs, the scholars observation from Siba'i, Abdul Mun'im Shalih Al-'Ali, Dhiya'urrahman Al A'Dzamy, Muhammad Abu Syahbah, Shalahuddin Maqbul Ahmad, and Abdullah ibn Abdil Aziz An-Nashir, has found out the reason Abu Rayyah, has such inorganized method in his writing were because the background of Abu Rayyah though not came from proper academic learning, instead he was just influenced by the writings of Goldziher.[71]

Badri Khairuman from Kalijaga Islamic University, on the other side, has pointed out that Abu Rayyah critic towards Abu Hurairah were flawed according to the main principles of

Allamah Al-Hilli.[66] Furthermore, the case of accusation of Abu Hurairah were nullified according to Badri, as Badri reasons it is impossible if Umar does not trust Abu Hurairah, while on the fact Umar were nominating Abu Hurairah twice as governor of Bahrayn and entrusting him to produce Fatwa in eastern Arabia, while on the last years of Umar, the caliph appoint Abu Hurairah as judge in Medina, the citadel of caliphate.[72] Badri concludes his thesis that the phenomena of Abu Rayyah writing came from the elementary and very small Abu Rayyah knowledge regarding the structural Hadith studies with proper methodology.[66] While scholar, Abdur-Rahman al-Mu'allimee al-Yamani gave short remarks that Abu Rayyah assessment towards Abu Hurairah came from biased view, not proper methodology of Hadith study.[73][74]

See also

Notes and references

Notes

  1. ^ While there is uncertainty surrounding Abu Hurairah and his father's personal name, most Islamic scholars including Al-Dhahabi and Ibn Hajar al-Asqalani are of the opinion that Abdurrahman was his personal name, while Sakhr was his father's.

References

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Bibliography

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