Abu Hurayra: Difference between revisions

Abu Hurayra
Abu Hurayra
أبُو هُرَيْرَة
Personal life
Born	c. 603; Al-Jabur, Arabia (present-day Al Bahah, Saudi Arabia)
Died	679 (aged 75–76); Medina, Umayyad Caliphate (present-day Saudi Arabia)
Resting place	Al-Baqi' Cemetery, Medina, Saudi Arabia
Era	Islamic Medina; Rashidun Caliphate; Umayyad Caliphate;
Main interest(s)	Hadith
Known for	Narrating the highest number of hadith
Occupation	Scholar; hadith narrator; military governor; soldier;
Relations	Banu Daws clan, Zahran tribe
Religious life
Religion	Islam
Muslim leader
	Influenced by Muhammad;
	Influenced Virtually all Sunni Muslim scholars;
Military career
Allegiance	Muhammad; Rashidun Caliphate;
Service / branch	Rashidun army
Commands	Military governor of Bahrain
	Arabic name
Personal; (Ism)	ʿAbd al-Raḥmān; عَبْد ٱلرَّحْمَٰن
Patronymic; (Nasab)	Ibn Ṣakhr; ٱبْن صَخْر
Teknonymic; (Kunya)	Abū Huraya; أبُو هُرَيْرَة
Toponymic; (Nisba)	Al-Dawsī al-Zahrānī; ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ

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Abū Hurayra ʿAbd al-Raḥmān ibn Ṣakhr al-Dawsī al-Zahrānī (Arabic: أبُو هُرَيْرَة عَبْد ٱلرَّحْمَٰن بْن صَخْر ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ; c. 603–679), commonly known as Abū Hurayra (Arabic: أبُو هُرَيْرَة; lit. 'father of a kitten'), was a companion of the Islamic prophet Muhammad and the most prolific hadith narrator in 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 photographic memory, he memorized massive numbers of over 5,000 hadiths, which later produced more than 500,000 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 in 629, 7AH. 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 from his tribe, unlike the majority of Tufayl's tribesmen who embraced Islam later. Abu Hurairah accompanied Tufayl to Madina 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]

After the hijrah (migration to Medina), Abu Hurairah became one of the inhabitants of the Suffah.^[11]^: 129 Abu Hurairah stuck closely to Muhammad,^[12] and went on expeditions and journeys with him.^[13] Abu Hurairah was recorded as having participated in the Expedition of Dhat al-Riqa, which took place in Najd in the year 4 AH or 5 AH.^[14]^[15] The consensus of Muslim scholars considers Abu Hurairah's military career as having begun after the Battle of Khaybar, after which he was present in the Battle of Mu'tah, during the Conquest of Mecca, at Hunayn, and in the Expedition of Tabuk.^[16] Later, Abu Hurairah was sent as a muezzin to al-Ala al-Hadhrami in Bahrayn.^[2]

Abu Hurairah was father-in-law of the prominent tabi' (pl. tabi'un) Said ibn al-Musayyib (d. 715), who confessed that he had married Abu Hurairah's daughter in order to get closer with her father and learn the hadith he possessed.^[11] Hammam ibn Munabbih (d. 748), another prominent tabi' and disciple of Abu Hurairah compiled the hadith narrated to him by Abu Hurairah in his hadith collection 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 Ahmad ibn Hanbal, after the death of Muhammad, Abu Hurairah participated in the Ridda Wars under the first Rashidun caliph, Abu Bakr.^[18] After Abu Bakr's death, during Umar's reign, Abu Hurairah actively participated in the Muslim conquest of Persia.^[19] Later, he became governor of Bahrayn.^[2]^[20] During this time, Abu Hurairah is noted to have become wealthy, amassing close to 10,000 gold dinars through breeding horses and spoils of war, which he brought to Medina. This raised Umar's suspicion, who accused him of corruption. Abu Hurairah was later found innocent and Umar asked him again to govern Bahrayn once again, an offer he turned down.^[21] After leaving the governorship, Abu Hurairah returned to Medina and worked as a qadi (judge), issuing fatāwā (sing. fatwa).^[2]^[11]^: 357 Abu Hurairah was one of the defenders of the third Rashidun caliph, Uthman, during his assassination.^[10] Abu Hurairah continued to work as mufti after Uthman's death.^[2] In the early Umayyad era, Abu Hurairah was tasked with assessing the authenticity of the hadith circulated within the caliphate.^[11]^[22]

Abu Hurairah died in the year 679 (59 AH) at the age of 76 and was buried at al-Baqi'.^[23] His funeral prayer was led by Al-Walid ibn Utba, who was the governor of Medina, and was attended by Abd Allah ibn Umar and Abu Sa'id al Khudri.^[2] Al-Walid wrote to Mu'awiya I about his death, who made a concession of 10,000 dirhams to Abu Hurairah's heirs and commanded Al-Walid to take care of them.^[10]^[2] In 1274 (673 AH) the Mausoleum of Abu Hurairah was constructed in Yibna, at the order of the Mamluk Sultan 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 Kitab al-Iman, a book on 'aqīdah, 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 companions of Muhammad who issued jurisprudential rulings or fatāwā (sing. fatwa),^[33] and he was personally requested by his contemporary companion Ibn Abbas to do so.^[2] As the Sunni madhahib (sing. madhhab, schools of jurisprudence) were structurally based on the rulings or narrations from companions of Muhammad, the ruling jurisprudence for the four main Sunni madhahib heavily relied on Abu Hurairah's fatāwā and his numerous narrations.^[34] Taqi al-Din al-Subki compiled the fatāwā of Abu Hurairah in his book, Fatawa Abu Hurairah.^[17] Abu Hurairah was one of the six prominent companions of Muhammad involved in jurisprudential rulings during the Rashidun era, the others being Ali, Sa'd ibn Abi Waqqas, Abu Darda, 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 Sunni madhahib, have all used hadith narrated by Abu Hurairah in major jurisprudential decisions.^[34]^[37]^[38]^[39] Muwatta Imam Malik, the hadith collection of the founder of the Maliki madhhab, Malik ibn Anas, contains various hadiths narrated by Abu Hurairah wherein they form the basis for jurisprudential rulings.^[40] Bulugh al-Maram, a hadith collection by Ibn Hajar al-Asqalani pertaining to the Shafi'i madhhab also contains many hadith narrated by Abu Hurairah.^[41] Al-Nawawi's Al-Arba'ūn an-Nawawiyyah also contain narrations from Abu Hurairah.^[42] According to 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]

Bilal Philips, a Salafi preacher from Canada who was known for his preaching activity to three thousand US army veteran of the first Gulf War after the successful victory of Saudi-US coalition,^[44] also listed several quotations from Abu Hurairah in his earlier work, Salvation Through of Repentance , regarding various matters of Islamic teaching, included Qadr Night and Friday prayers.^[45]

Meanwhile, Ministry of Religious Affairs (Indonesia) and Indonesian Ulema Council has issued a ruling for the cleansing protocol to manage COVID-19 pandemic Muslim victims dead bodies based on the fatwa verdict of Abu Hurairah when managing dead bodies of plague victims.^[46] The same council worked together with Ministry of Health to issue joint formal decrees of the obligation for 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 companions of Muhammad and tabi'un who learnt hadith from Abu Hurairah.^[11] According to the records from Ibn Hajar and ad-Dhahabi, Abu Hurairah fellow Sahabah and Tabi'un who narrated hadiths from him were Abd Allah ibn Umar ibn al-Khattab, Ibn Abbas, Jabir ibn Abd Allah, Anas ibn Malik, Said ibn al-Musayyib, 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. sanad, Arabic: سَنَد, lit. 'chain') than Ibn Abbas, Aisha, Abd Allah ibn Umar, and Abdullah ibn Masud.^[57] According to Al-Dhahabi, the healthiest and most authentic asnād of narrators beginning at Abu Hurairah were:^[2]

Abu Hurairah → Ibn Sirin → Ayyub al-Sakhtiani
Abu Hurairah → Ibn Sirin → Abd Allah ibn Awn
Abu Hurairah → Abdul Rahman bin Hormuz → Abdullah ibn Dhakwan
Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri

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 Shia scholars such as Ja'far al-Iskafi regarded Abu Hurayra as telling lies.^[63] Same goes with Abu Rayyah, independent writer from Egypt who quoted medieval Shia source in his report regarding Abu Hurairah.^[64] Certain Shia writers are known for doubting his authority as a narrator.^[63] As Abdullah Saeed points out the writing from Abu Rayyah that Caliph 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 criticise 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 collection of error traditions".^[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 Biographical evaluation traditions and accusing Abu Rayyah relying on single source of 12th AD twelver Shia scholar, 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]

Notes and references

Notes

^ 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

^ Glassé, Cyril (2003). The New Encyclopedia of Islam. Rowman Altamira. pp. 102. ISBN 0-7591-0190-6.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l ^m ⁿ ^o ^p Ad-Dhahabi, Shams ad-Din. "Sahabah". Siyar A'lam Nubala. Retrieved 13 December 2021 – via Islamweb.
^ al-Mizzi, Yusuf ibn Abd al-Rahman. "Tahdhib al-Kamal fi asma' al-rijal". library.islamweb.net (in Arabic). Retrieved 19 March 2019.
^ Ibn Hajar al-'Asqalani. "al-Isaba fi tamyiz al-Sahaba". shamela.ws (in Arabic). Archived from the original on 20 March 2017. Retrieved 19 March 2019.
^ Stowasser, Barbara Freyer (22 August 1996). Women in the Qur'an, Traditions, and Interpretation. Oxford University Press. ISBN 978-0-19-976183-8.
^ Bin Muslim Bin Ibrahim Al-Sahari Al-Awtabi, Salamah. kitab al'ansab li al-sahari [genealogical book of desert] (in Arabic). Maktaba Shamila. Retrieved 17 December 2021.
^ Luthfi bin Muhammad Yasin, Abu Firas (2017). "Kedatangan Utusan Bani Daus" [The Arrival of the Messenger of Bani Daus]. Almanhaj (in Indonesian). Solo, Central Java, Indonesia. Retrieved 17 December 2021. Daus dinisbahkan kepada Daus bin Udtsan (عُدثان) bin Abdullah bin Zahran. Nasabnya bersambung ke Azad[1]. Qalqasyandi menyebut nasab lengkapnya dengan Daus bin Udtsan bin Abdullah bin Zahran bin Ka'b bin Harits bin Ka'b bin Abdullah bin Khalid bin Nashr.[2]. Bani ini adalah kaum Abu Hurairah[3]. Tidak dijelaskan tempat asal kaum ini, hanya disebutkan bahwa mereka berasal dari Yaman[4]. KEISLAMAN DAUS Tokoh penting yang berperan penting dalam keislaman Bani Daus adalah Tufail bin Amru ad-Dausi. Tufail dijuluki sebagai Dzun-Nur (pemilik cahaya, pen.). Julukan itu karena ketika ia datang kepada Rasûlullâh di Makkah dan kemudian masuk Islam, Rasululah mengutusnya kepada kaumnya sendiri. Tufail mengatakan: " Wahai Rasûlullâh, jadikan pada diriku ayat (karamah, pen.)". Rasûlullâh mengatakan: "Ya Allah, jadikan baginya cahaya." Maka muncullah cahaya diantara kedua matanya. Amru mengatakan: "Wahai Rabbku, aku takut kaumku mengatakan bahwa cahaya itu musibah bagiku, maka cahaya itu berpindah ke tepi cambuknya dan cahaya itu meneranginya di malam yang gelap gulita
^ n Aḥmad ibn Saʿīd ibn Ḥazm, ʿAlī ib. ibn al-Uthaymeen, Muhammad (ed.). Arab population lineages Ibn Hazm (in Arabic). Noor Library. Retrieved 17 December 2021.
^ Luthfi bin Muhammad Yasin, Abu Firas (2017). "Kedatangan Utusan Bani Daus-Bab keutamaan Banu Daws" [The Arrival of the Messenger of Bani Daus-the appraisal for Banu Daws]. Almanhaj (in Indonesian and Arabic). Solo, Central Java, Indonesia. Retrieved 17 December 2021. 1. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ جَاءَ الطُّفَيْلُ بْنُ عَمْرٍو إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّ دَوْسًا قَدْ هَلَكَتْ عَصَتْ وَأَبَتْ فَادْعُ اللَّهَ عَلَيْهِمْ فَقَالَ اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِم Dari shahabat Abu Hurairah Radhiyallahu anhu ia berkata: Tufail dan shahabatnya dari Kabilah Daus datang kepada Rasûlullâh dan mereka mengatakan: Wahai Rasûlullâh sesungguhnya Kabilah Daus telah kufur dan enggan (menerima Islam) maka berdoalah agar mereka celaka. Abu Hurairah mengatakan: binasalah Daus[9], maka Rasûlullâh mengatakan: Ya Allah, berilah hidayah kepada Kabilah Daus dan datangkanlah mereka (kepada Rasûlullâh)[10]. 2. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam : عَنْ أَبِي هُرَيْرَةَ أَنَّ أَعْرَابِيًّا أَهْدَى لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَكْرَةً فَعَوَّضَهُ مِنْهَا سِتَّ بَكَرَاتٍ فَتَسَخَّطَهَا، فَبَلَغَ ذَلِكَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ فُلَانًا أَهْدَى إِلَيَّ نَاقَةً فَعَوَّضْتُهُ مِنْهَا سِتَّ بَكَرَاتٍ فَظَلَّ سَاخِطًا، لَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيٍّ أَوْ أَنْصَارِيٍّ أَوْ ثَقَفِيٍّ أَوْ دَوْسِيٍّ Dari Abu Hurairah Radhiyallahu anhu : seorang badui menghadiahkan pada Rasûlullâh Shallallahu 'alaihi wa sallam seekor unta betina kecil, Rasûlullâh Shallallahu 'alaihi wa sallam kemudian ganti memberinya enam ekor unta betina kecil. Namun badui tadi malah tidak rela dengan pemberian tersebut. Kabar tersebut sampai pada Rasûlullâh Shallallahu 'alaihi wa sallam maka Nabi n membaca tahmid dan memuji-Nya kemudian bersabda: Sesungguhnya fulan memberiku hadiah seekor unta betina dan aku ganti memberinya enam ekor unta betina kecil namun ia tetap tidak rela dengan pemberian itu. Aku berharap untuk tidak menerima hadiah kecuali dia tidak tamak dengan balasan sebesar itu kecuali[11] dari seorang Qurays, atau Anshar, atau Tsaqif, atau Daus[12]. Hadist setelahnya di Sunan Tirmidzi (3946) menyebut bahwa orang tersebut berasal dari Bani Fazarah[13].
^ ^a ^b ^c ^d ^e ^f al-Asqalani, Ibn Hajar (1994). al-Ishabah fi Tamyiz as Shahabah. Beirut, Lebanon: Dar al Ilmiyya. pp. 348–362. Retrieved 14 December 2021.
^ ^a ^b ^c ^d ^e Sa'id Mursi, Muhammad (2007). Ihsan, Muhammad (ed.). Tokoh-Tokoh Besar Islam Sepanjang Sejarah (in Indonesian). Translated by Khoirul Amru Harahap; Ahmad Faozan (First ed.). Cipinang Muara, East Jakarta, Indonesia: Pustaka Al-Kautsar. p. 129. ISBN 978-979-592-900-0. Retrieved 16 December 2021.
^ Sahih Bukhari Volume 001, Book 003, Hadith Number 118
^ El-Esabah Fi Tamyyz El Sahabah. P.7 p. 436.
^ Muir, William (1861), The life of Mahomet, Smith, Elder & Co, p. 224
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^ Al-Dhafiri, Aisha (2021). Shatnawi, Bushra (ed.). معلومات عن أبي هريرة رضي الله عنه (in Arabic). Mawdoo3. Retrieved 13 December 2021. A group of authors, Archives of the Ahl al-Hadith Forum, pg. 49. At the disposal إقرأ المزيد على موضوع.كوم
^ ^a ^b Munandar Riswanto, Arif (2010). Khazanah Buku Pintar Islam 1 (in Indonesian). Mizan Pustaka. Retrieved 14 December 2021.
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^ Tarmizi 2017, p. 125
^ Tarmizi 2017, p. 355
^ Abgad Elulm, pp.2, 179.
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^ Ibn Kathir, Imad ad-Din (2016). as-Shababithi, Imad ad-Din; Hikmatiar, Ikhlas (eds.). Dahsyatnya Hari Kiamat Rujukan Lengkap Hari Kiamat dan Tanda-Tandanya Berdasarkan Al-Qur'an dan As-Sunnah (in Indonesian). Translated by Ali Nurdin. Duren Sawit, Jakarta, Indonesia: Qisthi Press; IKAPI; Indonesian Republic National Library. pp. 8–619. Retrieved 16 December 2021.
^ ^a ^b ^c Ibn Kathir, Imad ad Din; al-Suyuti, Jalal al-Din; ibn Shihāb al-Dīn Jalāl al-Dīn al-Maḥallī, Abū 'Abd Allāh Muḥammad (2016). Ayat Kursi dan Ayat Cahaya di Atas Cahaya Tafsir Ibnu Katsir dan Jalalain. Shahih. pp. 19–57. Retrieved 14 December 2021.
^ Ibn Kathir, Imad ad Din (2018). P. RATU BANGSAWAN, IRWAN (ed.). Tafsir Surah an Nas (in Indonesian). Kedai Pustaka. Retrieved 14 December 2021.
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^ F. Abd-Allah, Umar (2013). Mālik and Medina Islamic Legal Reasoning in the Formative Period. Brill. p. 341. ISBN 978-90-04-24788-8. Retrieved 15 December 2021.
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^ al-Asqalani, Ibn Hajar (2015). Terjemahan Paling Lengkap Bulughul Maram Jilid 1 Bulughul Maram Jilid 1 (in Indonesian). bisakimia. pp. 8–304. ISBN 978-602-7649-49-1. Retrieved 14 December 2021.
^ ibn Sharaf an-Nawawī, Yaḥyā (2015). Syarah Hadits Arba'in An-Nawawi Dilengkapi TABEL Ringkasan Hafalan Hadits Arba'in (in Indonesian). Shahih. pp. IX-189. Retrieved 14 December 2021.
^ ibn al-Uthaymeen, Muhammad (2020). Syarah Riyadh as Shalihin [commentary of The Meadows of the Righteous] (Ebook) (in Indonesian). Darul Falah. p. 360. Retrieved 15 December 2021.
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^ Philips 1990, pp. 20–77
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^ Al-Fawzan, Saleh (2020). Ringkasan Fikih Lengkap Volume 1 (in Indonesian). Darul Falah. pp. 11–477. Retrieved 14 December 2021.
^ Shorter Urdu Encyclopedia of Islam, University of the Punjab, Lahore, 1997, pg. 65.
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^ Ajaj al-Khatib, Muhammad (1982). Ibn Muhammad al-Qurashi, Tawfiq (ed.). كتاب أبو هريرة راوية الإسلام [The book of Abu Huraira, the narrator of Islam]. Cairo: Maktabah al Wahbah. Retrieved 18 December 2021.
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^ Armstrong, Karen (2019). The Lost Art of Scripture. Random House. pp. 390–391. ISBN 978-1-4735-4727-8.
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Philips, Bilal (1990). The Evolution of Fiqh. International Islamic Publishing House. pp. 44–45, 103–104, 114–117. ISBN 81-7231-355-1.
Tarmizi, Erwandi (2017). Haram Wealth in Contemporary Muamalah (MBA). PT Erwandi Tarmizi Konsultan. p. 125. ISBN 9786021974209. Retrieved 14 December 2021.

[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.

[Cyril-2] Glassé, Cyril (2003). The New Encyclopedia of Islam. Rowman Altamira. pp. 102. ISBN 0-7591-0190-6.

[Siyar_a'lam_Nubala-3] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l ^m ⁿ ^o ^p Ad-Dhahabi, Shams ad-Din. "Sahabah". Siyar A'lam Nubala. Retrieved 13 December 2021 – via Islamweb.

[4] -Mizzi, Yusuf ibn Abd al-Rahman. "Tahdhib al-Kamal fi asma' al-rijal". library.islamweb.net (in Arabic). Retrieved 19 March 2019.

[5] Ibn Hajar al-'Asqalani. "al-Isaba fi tamyiz al-Sahaba". shamela.ws (in Arabic). Archived from the original on 20 March 2017. Retrieved 19 March 2019.

[6] Stowasser, Barbara Freyer (22 August 1996). Women in the Qur'an, Traditions, and Interpretation. Oxford University Press. ISBN 978-0-19-976183-8.

[awtabi-7] Bin Muslim Bin Ibrahim Al-Sahari Al-Awtabi, Salamah. kitab al'ansab li al-sahari [genealogical book of desert] (in Arabic). Maktaba Shamila. Retrieved 17 December 2021.

[Almanhaj_Banu_Daus-8] Luthfi bin Muhammad Yasin, Abu Firas (2017). "Kedatangan Utusan Bani Daus" [The Arrival of the Messenger of Bani Daus]. Almanhaj (in Indonesian). Solo, Central Java, Indonesia. Retrieved 17 December 2021. Daus dinisbahkan kepada Daus bin Udtsan (عُدثان) bin Abdullah bin Zahran. Nasabnya bersambung ke Azad[1]. Qalqasyandi menyebut nasab lengkapnya dengan Daus bin Udtsan bin Abdullah bin Zahran bin Ka'b bin Harits bin Ka'b bin Abdullah bin Khalid bin Nashr.[2]. Bani ini adalah kaum Abu Hurairah[3]. Tidak dijelaskan tempat asal kaum ini, hanya disebutkan bahwa mereka berasal dari Yaman[4]. KEISLAMAN DAUS Tokoh penting yang berperan penting dalam keislaman Bani Daus adalah Tufail bin Amru ad-Dausi. Tufail dijuluki sebagai Dzun-Nur (pemilik cahaya, pen.). Julukan itu karena ketika ia datang kepada Rasûlullâh di Makkah dan kemudian masuk Islam, Rasululah mengutusnya kepada kaumnya sendiri. Tufail mengatakan: " Wahai Rasûlullâh, jadikan pada diriku ayat (karamah, pen.)". Rasûlullâh mengatakan: "Ya Allah, jadikan baginya cahaya." Maka muncullah cahaya diantara kedua matanya. Amru mengatakan: "Wahai Rabbku, aku takut kaumku mengatakan bahwa cahaya itu musibah bagiku, maka cahaya itu berpindah ke tepi cambuknya dan cahaya itu meneranginya di malam yang gelap gulita

[Ibn_Hazm-9] Aḥmad ibn Saʿīd ibn Ḥazm, ʿAlī ib. ibn al-Uthaymeen, Muhammad (ed.). Arab population lineages Ibn Hazm (in Arabic). Noor Library. Retrieved 17 December 2021.

[Almanhaj_Banu_Daus_2-10] Luthfi bin Muhammad Yasin, Abu Firas (2017). "Kedatangan Utusan Bani Daus-Bab keutamaan Banu Daws" [The Arrival of the Messenger of Bani Daus-the appraisal for Banu Daws]. Almanhaj (in Indonesian and Arabic). Solo, Central Java, Indonesia. Retrieved 17 December 2021. 1. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ جَاءَ الطُّفَيْلُ بْنُ عَمْرٍو إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّ دَوْسًا قَدْ هَلَكَتْ عَصَتْ وَأَبَتْ فَادْعُ اللَّهَ عَلَيْهِمْ فَقَالَ اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِم Dari shahabat Abu Hurairah Radhiyallahu anhu ia berkata: Tufail dan shahabatnya dari Kabilah Daus datang kepada Rasûlullâh dan mereka mengatakan: Wahai Rasûlullâh sesungguhnya Kabilah Daus telah kufur dan enggan (menerima Islam) maka berdoalah agar mereka celaka. Abu Hurairah mengatakan: binasalah Daus[9], maka Rasûlullâh mengatakan: Ya Allah, berilah hidayah kepada Kabilah Daus dan datangkanlah mereka (kepada Rasûlullâh)[10]. 2. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam : عَنْ أَبِي هُرَيْرَةَ أَنَّ أَعْرَابِيًّا أَهْدَى لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَكْرَةً فَعَوَّضَهُ مِنْهَا سِتَّ بَكَرَاتٍ فَتَسَخَّطَهَا، فَبَلَغَ ذَلِكَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ فُلَانًا أَهْدَى إِلَيَّ نَاقَةً فَعَوَّضْتُهُ مِنْهَا سِتَّ بَكَرَاتٍ فَظَلَّ سَاخِطًا، لَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيٍّ أَوْ أَنْصَارِيٍّ أَوْ ثَقَفِيٍّ أَوْ دَوْسِيٍّ Dari Abu Hurairah Radhiyallahu anhu : seorang badui menghadiahkan pada Rasûlullâh Shallallahu 'alaihi wa sallam seekor unta betina kecil, Rasûlullâh Shallallahu 'alaihi wa sallam kemudian ganti memberinya enam ekor unta betina kecil. Namun badui tadi malah tidak rela dengan pemberian tersebut. Kabar tersebut sampai pada Rasûlullâh Shallallahu 'alaihi wa sallam maka Nabi n membaca tahmid dan memuji-Nya kemudian bersabda: Sesungguhnya fulan memberiku hadiah seekor unta betina dan aku ganti memberinya enam ekor unta betina kecil namun ia tetap tidak rela dengan pemberian itu. Aku berharap untuk tidak menerima hadiah kecuali dia tidak tamak dengan balasan sebesar itu kecuali[11] dari seorang Qurays, atau Anshar, atau Tsaqif, atau Daus[12]. Hadist setelahnya di Sunan Tirmidzi (3946) menyebut bahwa orang tersebut berasal dari Bani Fazarah[13].

[al_Ishabah_Ibn_Hajar-11] ^ ^a ^b ^c ^d ^e ^f al-Asqalani, Ibn Hajar (1994). al-Ishabah fi Tamyiz as Shahabah. Beirut, Lebanon: Dar al Ilmiyya. pp. 348–362. Retrieved 14 December 2021.

[Sa'id_Mursi-12] Sa'id Mursi, Muhammad (2007). Ihsan, Muhammad (ed.). Tokoh-Tokoh Besar Islam Sepanjang Sejarah (in Indonesian). Translated by Khoirul Amru Harahap; Ahmad Faozan (First ed.). Cipinang Muara, East Jakarta, Indonesia: Pustaka Al-Kautsar. p. 129. ISBN 978-979-592-900-0. Retrieved 16 December 2021.

[13] Sahih Bukhari Volume 001, Book 003, Hadith Number 118

[14] El-Esabah Fi Tamyyz El Sahabah. P.7 p. 436.

[Muir-15] Muir, William (1861), The life of Mahomet, Smith, Elder & Co, p. 224

[Rahman_al-Mubarakpuri_240-16] Rahman al-Mubarakpuri, Saifur (2005), The Sealed Nectar, Darussalam Publications, p. 240, ISBN 979-8-6941-4592-3

[معلومات_عن_أبي_هريرة_رضي_الله_عنه-17] Al-Dhafiri, Aisha (2021). Shatnawi, Bushra (ed.). معلومات عن أبي هريرة رضي الله عنه (in Arabic). Mawdoo3. Retrieved 13 December 2021. A group of authors, Archives of the Ahl al-Hadith Forum, pg. 49. At the disposal إقرأ المزيد على موضوع.كوم

[Fatwa_Abu_Hurairah_1-18] Munandar Riswanto, Arif (2010). Khazanah Buku Pintar Islam 1 (in Indonesian). Mizan Pustaka. Retrieved 14 December 2021.

[Musnad_Hanbal-19] Hanbal, Ahmad. "Musnad Abu Bakar as-Siddiq". Musnad Ahmad ibn Hanbal. p. hadith no. 68. Retrieved 13 December 2021 – via Islamweb.

[al_Jurjani-20] Yusuf bin Ibrahim al-Sahmi al-Qurashi al-Jurjani, Abu al-Qasim Hamza (1987). Abd al-Mu`id Khan, Muhammad (ed.). كتاب تاريخ جرجان [Kitab at Tarikh al Jurjani] (in Arabic) (Fourth ed.). Beirut: Dar al 'Alam. Retrieved 14 December 2021.

[Kholid_Syamhudi-21] Kholid Syamhudi, Abu Asma (2004). "Abu Hurairah Radhiyallahu Anhu Teraniaya (1)". Almanhaj (in Indonesian). Surakarta, Indonesia: As Sunnah Magazine. Retrieved 13 December 2021.

[Erwandi_Tarmizi-22] Tarmizi 2017, p. 125

[Erwandi_Tarmizi2-23] Tarmizi 2017, p. 355

[24] Abgad Elulm, pp.2, 179.

[Le_strange-25] Le Strange, G. (1890). Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Committee of the Palestine Exploration Fund. p. 553.

[Petersen313-26] Petersen, 2001, p. 313

[27] Taragan, 2000, p.117

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@@ Line 6: / Line 6: @@
 | native_name        = أبُو هُرَيْرَة
 | native_name_lang   = ar
-| image              = <!-- Please do not add a user-generated calligraphic image here, per MOS:CALLIGRAPHY -->
+| image              = File:أبو هريرة.png
 | birth_date         = {{circa|603}}
 | birth_place        = Al-Jabur, Arabia {{small|(present-day [[Al Bahah]], Saudi Arabia)}}
@@ Line 48: / Line 48: @@
 }}
-'''Abū Hurayra ʿAbd al-Raḥmān ibn Ṣakhr al-Dawsī al-Zahrānī''' ({{langx|ar|أبُو هُرَيْرَة عَبْد ٱلرَّحْمَٰن بْن صَخْر ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ}}; {{circa|603}}–679), commonly known as '''Abū Hurayra''' ({{langx|ar|أبُو هُرَيْرَة}}; {{literal translation|[[Islam and cats|father of a kitten]]}}), was a [[companions of the Prophet|companion]] of the [[prophets and messengers in Islam|Islamic prophet]] Muhammad (ﷺ) and the [[biographical evaluation|most prolific hadith narrator]] in [[Sunni Islam]].
+'''Abū Hurayra ʿAbd al-Raḥmān ibn Ṣakhr al-Dawsī al-Zahrānī''' ({{langx|ar|أبُو هُرَيْرَة عَبْد ٱلرَّحْمَٰن بْن صَخْر ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ}}; {{circa|603}}–679), commonly known as '''Abū Hurayra''' ({{langx|ar|أبُو هُرَيْرَة}}; {{literal translation|[[Islam and cats|father of a kitten]]}}), was a [[companions of the Prophet|companion]] of the [[prophets and messengers in Islam|Islamic prophet]] [[Muhammad]] and the [[biographical evaluation|most prolific hadith narrator]] in [[Islam]].
 Born in al-Jabur, Arabia to the [[Banu Daws]] clan of the [[Zahran tribe|Zahran]] tribe, he was among the first people to accept Islam, and later became a member of the [[Suffah]] after the [[hijrah|migration of Muhammad]]. Under the reign of the [[Rashidun Caliphate|Rashidun]] caliph [[Umar]], he also served as a [[ulama|scholar]], [[hadith]] narrator, military governor of [[Bahrain]], and soldier.
@@ Line 57: / Line 57: @@
 === Ancestry ===
-Abu Hurairah's [[personal name]] (''ism'') is unknown, and so is his father's.{{Refn|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.|group=note}} The most popular opinion, voiced by [[Al-Dhahabi]] and [[Ibn Hajar al-Asqalani]], is that it was 'Abd al-Raḥmān ibn Ṣakhr ({{lang|ar|عبد الرحمن بن صخر}}).<ref name="Cyril">{{cite book |last=Glassé |first=Cyril |url=https://archive.org/details/newencyclopediao0000glas/page/102 |title=The New Encyclopedia of Islam |publisher=Rowman Altamira |year=2003 |isbn=0-7591-0190-6 |pages=[https://archive.org/details/newencyclopediao0000glas/page/102 102]}}</ref><ref name="Siyar a'lam Nubala">{{cite book |last1=Ad-Dhahabi |first1=Shams ad-Din |url=https://islamweb.net/ar/library/index.php?page=bookcontents&ID=227&idfrom=260&idto=267&flag=0&bk_no=60&ayano=0&surano=0&bookhad=0 |title=Siyar A'lam Nubala |via=Islamweb |chapter=Sahabah |access-date=13 December 2021}}</ref><ref>{{Cite web |last=al-Mizzi |first=Yusuf ibn Abd al-Rahman |author-link=Yusuf ibn Abd al-Rahman al-Mizzi |title=Tahdhib al-Kamal fi asma' al-rijal |url=http://library.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1857&pid=661247 |access-date=2019-03-19 |website=library.islamweb.net |language=ar}}</ref><ref>{{Cite web |last=Ibn Hajar al-'Asqalani |author-link=Ibn Hajar al-'Asqalani |title=al-Isaba fi tamyiz al-Sahaba |url=http://shamela.ws/browse.php/book-9767/page-3881 |access-date=2019-03-19 |website=shamela.ws |language=ar |archive-date=20 March 2017 |archive-url=https://web.archive.org/web/20170320080042/http://shamela.ws/browse.php/book-9767/page-3881 |url-status=dead }}</ref><ref>{{Cite book |last=Stowasser |first=Barbara Freyer |url=https://books.google.com/books?id=3YhpAgAAQBAJ&pg=PA141 |title=Women in the Qur'an, Traditions, and Interpretation |date=1996-08-22 |publisher=Oxford University Press |isbn=978-0-19-976183-8 |language=en}}</ref> According to Al-Dhahabi, Abu Hurairah (رضي الله عنه) hailed from the prominent [[Banu Daws]] clan of the Arab tribe of [[Zahran tribe|Zahran]], and was born in the region of [[Al Bahah|Al-Bahah]].<ref name="Siyar a'lam Nubala" /> Ibn Hajar al-Asqalani traced the lineage of the Banu Daws to [[Azd]], a Nabatean ancestor of the southern Arabs, through Zahran.<ref name="awtabi">{{cite book |last1=Bin Muslim Bin Ibrahim Al-Sahari Al-Awtabi |first1=Salamah |url=https://al-maktaba.org/book/491 |title=kitab al'ansab li al-sahari |publisher=Maktaba Shamila |language=Arabic |trans-title=genealogical book of desert |access-date=17 December 2021}}</ref> [[Al-Qalqashandi]] reported the Zahran as a descendant of Khalid ibn Nasr,<ref name="Almanhaj Banu Daus">{{cite web |last1=Luthfi bin Muhammad Yasin |first1=Abu Firas |date=2017 |title=Kedatangan Utusan Bani Daus |trans-title=The Arrival of the Messenger of Bani Daus |url=https://almanhaj.or.id/11176-kedatangan-utusan-bani-daus.html |access-date=17 December 2021 |website=Almanhaj |location=Solo, Central Java, Indonesia |language=id |quote=Daus dinisbahkan kepada Daus bin Udtsan (عُدثان) bin Abdullah bin Zahran. Nasabnya bersambung ke Azad[1]. Qalqasyandi menyebut nasab lengkapnya dengan Daus bin Udtsan bin Abdullah bin Zahran bin Ka'b bin Harits bin Ka'b bin Abdullah bin Khalid bin Nashr.[2]. Bani ini adalah kaum Abu Hurairah[3]. Tidak dijelaskan tempat asal kaum ini, hanya disebutkan bahwa mereka berasal dari Yaman[4]. KEISLAMAN DAUS Tokoh penting yang berperan penting dalam keislaman Bani Daus adalah Tufail bin Amru ad-Dausi. Tufail dijuluki sebagai Dzun-Nur (pemilik cahaya, pen.). Julukan itu karena ketika ia datang kepada Rasûlullâh di Makkah dan kemudian masuk Islam, Rasululah mengutusnya kepada kaumnya sendiri. Tufail mengatakan: " Wahai Rasûlullâh, jadikan pada diriku ayat (karamah, pen.)". Rasûlullâh mengatakan: "Ya Allah, jadikan baginya cahaya." Maka muncullah cahaya diantara kedua matanya. Amru mengatakan: "Wahai Rabbku, aku takut kaumku mengatakan bahwa cahaya itu musibah bagiku, maka cahaya itu berpindah ke tepi cambuknya dan cahaya itu meneranginya di malam yang gelap gulita}}</ref> while [[Ibn Hazm]] reported Zahran was a descendant of Malik ibn Nasr, a [[Qahtanite]].<ref name="Ibn Hazm">{{cite book |last1=n Aḥmad ibn Saʿīd ibn Ḥazm |first1=ʿAlī ib |url=https://www.noor-book.com/en/ebook-%D8%AC%D9%85%D9%87%D8%B1%D9%87-%D8%A7%D9%86%D8%B3%D8%A7%D8%A8-%D8%A7%D9%84%D8%B9%D8%B1%D8%A8-%D8%A7%D8%A8%D9%86-%D8%AD%D8%B2%D9%85-%D8%A7%D9%84%D8%A7%D9%86%D8%AF%D9%84%D8%B3%D9%8A-pdf |title=Arab population lineages Ibn Hazm |publisher=Noor Library |editor1-last=ibn al-Uthaymeen |editor1-first=Muhammad |editor1-link=Muhammad ibn al-Uthaymeen |language=Arabic |author1-link=Ibn Hazm |access-date=17 December 2021 }}</ref> ''Hadith'' narrations record Muhammad (ﷺ) as having a favorable view of the Banu Daws, who viewed them on par with his tribe, the [[Quraysh]], the [[Ansar (Islam)|Ansar]] of [[Medina]], and [[Banu Thaqif]].<ref name="Almanhaj Banu Daus 2">{{cite web |last1=Luthfi bin Muhammad Yasin |first1=Abu Firas |date=2017 |title=Kedatangan Utusan Bani Daus-Bab keutamaan Banu Daws |trans-title=The Arrival of the Messenger of Bani Daus-the appraisal for Banu Daws |url=https://almanhaj.or.id/11176-kedatangan-utusan-bani-daus.html |access-date=17 December 2021 |website=Almanhaj |location=Solo, Central Java, Indonesia |language=id, ar |quote=1. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ جَاءَ الطُّفَيْلُ بْنُ عَمْرٍو إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّ دَوْسًا قَدْ هَلَكَتْ عَصَتْ وَأَبَتْ فَادْعُ اللَّهَ عَلَيْهِمْ فَقَالَ اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِم Dari shahabat Abu Hurairah Radhiyallahu anhu ia berkata: Tufail dan shahabatnya dari Kabilah Daus datang kepada Rasûlullâh dan mereka mengatakan: Wahai Rasûlullâh sesungguhnya Kabilah Daus telah kufur dan enggan (menerima Islam) maka berdoalah agar mereka celaka. Abu Hurairah mengatakan: binasalah Daus[9], maka Rasûlullâh mengatakan: Ya Allah, berilah hidayah kepada Kabilah Daus dan datangkanlah mereka (kepada Rasûlullâh)[10]. 2. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam : عَنْ أَبِي هُرَيْرَةَ أَنَّ أَعْرَابِيًّا أَهْدَى لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَكْرَةً فَعَوَّضَهُ مِنْهَا سِتَّ بَكَرَاتٍ فَتَسَخَّطَهَا، فَبَلَغَ ذَلِكَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ فُلَانًا أَهْدَى إِلَيَّ نَاقَةً فَعَوَّضْتُهُ مِنْهَا سِتَّ بَكَرَاتٍ فَظَلَّ سَاخِطًا، لَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيٍّ أَوْ أَنْصَارِيٍّ أَوْ ثَقَفِيٍّ أَوْ دَوْسِيٍّ Dari Abu Hurairah Radhiyallahu anhu : seorang badui menghadiahkan pada Rasûlullâh Shallallahu 'alaihi wa sallam seekor unta betina kecil, Rasûlullâh Shallallahu 'alaihi wa sallam kemudian ganti memberinya enam ekor unta betina kecil. Namun badui tadi malah tidak rela dengan pemberian tersebut. Kabar tersebut sampai pada Rasûlullâh Shallallahu 'alaihi wa sallam maka Nabi n membaca tahmid dan memuji-Nya kemudian bersabda: Sesungguhnya fulan memberiku hadiah seekor unta betina dan aku ganti memberinya enam ekor unta betina kecil namun ia tetap tidak rela dengan pemberian itu. Aku berharap untuk tidak menerima hadiah kecuali dia tidak tamak dengan balasan sebesar itu kecuali[11] dari seorang Qurays, atau Anshar, atau Tsaqif, atau Daus[12]. Hadist setelahnya di Sunan Tirmidzi (3946) menyebut bahwa orang tersebut berasal dari Bani Fazarah[13].}}</ref>
+Abu Hurairah's [[personal name]] (''ism'') is unknown, and so is his father's.{{Refn|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.|group=note}} The most popular opinion, voiced by [[Al-Dhahabi]] and [[Ibn Hajar al-Asqalani]], is that it was 'Abd al-Raḥmān ibn Ṣakhr ({{lang|ar|عبد الرحمن بن صخر}}).<ref name="Cyril">{{cite book |last=Glassé |first=Cyril |url=https://archive.org/details/newencyclopediao0000glas/page/102 |title=The New Encyclopedia of Islam |publisher=Rowman Altamira |year=2003 |isbn=0-7591-0190-6 |pages=[https://archive.org/details/newencyclopediao0000glas/page/102 102]}}</ref><ref name="Siyar a'lam Nubala">{{cite book |last1=Ad-Dhahabi |first1=Shams ad-Din |url=https://islamweb.net/ar/library/index.php?page=bookcontents&ID=227&idfrom=260&idto=267&flag=0&bk_no=60&ayano=0&surano=0&bookhad=0 |title=Siyar A'lam Nubala |via=Islamweb |chapter=Sahabah |access-date=13 December 2021}}</ref><ref>{{Cite web |last=al-Mizzi |first=Yusuf ibn Abd al-Rahman |author-link=Yusuf ibn Abd al-Rahman al-Mizzi |title=Tahdhib al-Kamal fi asma' al-rijal |url=http://library.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1857&pid=661247 |access-date=2019-03-19 |website=library.islamweb.net |language=ar}}</ref><ref>{{Cite web |last=Ibn Hajar al-'Asqalani |author-link=Ibn Hajar al-'Asqalani |title=al-Isaba fi tamyiz al-Sahaba |url=http://shamela.ws/browse.php/book-9767/page-3881 |access-date=2019-03-19 |website=shamela.ws |language=ar |archive-date=20 March 2017 |archive-url=https://web.archive.org/web/20170320080042/http://shamela.ws/browse.php/book-9767/page-3881 |url-status=dead }}</ref><ref>{{Cite book |last=Stowasser |first=Barbara Freyer |url=https://books.google.com/books?id=3YhpAgAAQBAJ&pg=PA141 |title=Women in the Qur'an, Traditions, and Interpretation |date=1996-08-22 |publisher=Oxford University Press |isbn=978-0-19-976183-8 |language=en}}</ref> According to Al-Dhahabi, Abu Hurairah hailed from the prominent [[Banu Daws]] clan of the Arab tribe of [[Zahran tribe|Zahran]], and was born in the region of [[Al Bahah|Al-Bahah]].<ref name="Siyar a'lam Nubala" /> Ibn Hajar al-Asqalani traced the lineage of the Banu Daws to [[Azd]], a Nabatean ancestor of the southern Arabs, through Zahran.<ref name="awtabi">{{cite book |last1=Bin Muslim Bin Ibrahim Al-Sahari Al-Awtabi |first1=Salamah |url=https://al-maktaba.org/book/491 |title=kitab al'ansab li al-sahari |publisher=Maktaba Shamila |language=Arabic |trans-title=genealogical book of desert |access-date=17 December 2021}}</ref> [[Al-Qalqashandi]] reported the Zahran as a descendant of Khalid ibn Nasr,<ref name="Almanhaj Banu Daus">{{cite web |last1=Luthfi bin Muhammad Yasin |first1=Abu Firas |date=2017 |title=Kedatangan Utusan Bani Daus |trans-title=The Arrival of the Messenger of Bani Daus |url=https://almanhaj.or.id/11176-kedatangan-utusan-bani-daus.html |access-date=17 December 2021 |website=Almanhaj |location=Solo, Central Java, Indonesia |language=id |quote=Daus dinisbahkan kepada Daus bin Udtsan (عُدثان) bin Abdullah bin Zahran. Nasabnya bersambung ke Azad[1]. Qalqasyandi menyebut nasab lengkapnya dengan Daus bin Udtsan bin Abdullah bin Zahran bin Ka'b bin Harits bin Ka'b bin Abdullah bin Khalid bin Nashr.[2]. Bani ini adalah kaum Abu Hurairah[3]. Tidak dijelaskan tempat asal kaum ini, hanya disebutkan bahwa mereka berasal dari Yaman[4]. KEISLAMAN DAUS Tokoh penting yang berperan penting dalam keislaman Bani Daus adalah Tufail bin Amru ad-Dausi. Tufail dijuluki sebagai Dzun-Nur (pemilik cahaya, pen.). Julukan itu karena ketika ia datang kepada Rasûlullâh di Makkah dan kemudian masuk Islam, Rasululah mengutusnya kepada kaumnya sendiri. Tufail mengatakan: " Wahai Rasûlullâh, jadikan pada diriku ayat (karamah, pen.)". Rasûlullâh mengatakan: "Ya Allah, jadikan baginya cahaya." Maka muncullah cahaya diantara kedua matanya. Amru mengatakan: "Wahai Rabbku, aku takut kaumku mengatakan bahwa cahaya itu musibah bagiku, maka cahaya itu berpindah ke tepi cambuknya dan cahaya itu meneranginya di malam yang gelap gulita}}</ref> while [[Ibn Hazm]] reported Zahran was a descendant of Malik ibn Nasr, a [[Qahtanite]].<ref name="Ibn Hazm">{{cite book |last1=n Aḥmad ibn Saʿīd ibn Ḥazm |first1=ʿAlī ib |url=https://www.noor-book.com/en/ebook-%D8%AC%D9%85%D9%87%D8%B1%D9%87-%D8%A7%D9%86%D8%B3%D8%A7%D8%A8-%D8%A7%D9%84%D8%B9%D8%B1%D8%A8-%D8%A7%D8%A8%D9%86-%D8%AD%D8%B2%D9%85-%D8%A7%D9%84%D8%A7%D9%86%D8%AF%D9%84%D8%B3%D9%8A-pdf |title=Arab population lineages Ibn Hazm |publisher=Noor Library |editor1-last=ibn al-Uthaymeen |editor1-first=Muhammad |editor1-link=Muhammad ibn al-Uthaymeen |language=Arabic |author1-link=Ibn Hazm |access-date=17 December 2021 }}</ref> ''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 (Islam)|Ansar]] of [[Medina]], and [[Banu Thaqif]].<ref name="Almanhaj Banu Daus 2">{{cite web |last1=Luthfi bin Muhammad Yasin |first1=Abu Firas |date=2017 |title=Kedatangan Utusan Bani Daus-Bab keutamaan Banu Daws |trans-title=The Arrival of the Messenger of Bani Daus-the appraisal for Banu Daws |url=https://almanhaj.or.id/11176-kedatangan-utusan-bani-daus.html |access-date=17 December 2021 |website=Almanhaj |location=Solo, Central Java, Indonesia |language=id, ar |quote=1. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ جَاءَ الطُّفَيْلُ بْنُ عَمْرٍو إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّ دَوْسًا قَدْ هَلَكَتْ عَصَتْ وَأَبَتْ فَادْعُ اللَّهَ عَلَيْهِمْ فَقَالَ اللَّهُمَّ اهْدِ دَوْسًا وَأْتِ بِهِم Dari shahabat Abu Hurairah Radhiyallahu anhu ia berkata: Tufail dan shahabatnya dari Kabilah Daus datang kepada Rasûlullâh dan mereka mengatakan: Wahai Rasûlullâh sesungguhnya Kabilah Daus telah kufur dan enggan (menerima Islam) maka berdoalah agar mereka celaka. Abu Hurairah mengatakan: binasalah Daus[9], maka Rasûlullâh mengatakan: Ya Allah, berilah hidayah kepada Kabilah Daus dan datangkanlah mereka (kepada Rasûlullâh)[10]. 2. Sabda Rasûlullâh Shallallahu 'alaihi wa sallam : عَنْ أَبِي هُرَيْرَةَ أَنَّ أَعْرَابِيًّا أَهْدَى لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَكْرَةً فَعَوَّضَهُ مِنْهَا سِتَّ بَكَرَاتٍ فَتَسَخَّطَهَا، فَبَلَغَ ذَلِكَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ فُلَانًا أَهْدَى إِلَيَّ نَاقَةً فَعَوَّضْتُهُ مِنْهَا سِتَّ بَكَرَاتٍ فَظَلَّ سَاخِطًا، لَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيٍّ أَوْ أَنْصَارِيٍّ أَوْ ثَقَفِيٍّ أَوْ دَوْسِيٍّ Dari Abu Hurairah Radhiyallahu anhu : seorang badui menghadiahkan pada Rasûlullâh Shallallahu 'alaihi wa sallam seekor unta betina kecil, Rasûlullâh Shallallahu 'alaihi wa sallam kemudian ganti memberinya enam ekor unta betina kecil. Namun badui tadi malah tidak rela dengan pemberian tersebut. Kabar tersebut sampai pada Rasûlullâh Shallallahu 'alaihi wa sallam maka Nabi n membaca tahmid dan memuji-Nya kemudian bersabda: Sesungguhnya fulan memberiku hadiah seekor unta betina dan aku ganti memberinya enam ekor unta betina kecil namun ia tetap tidak rela dengan pemberian itu. Aku berharap untuk tidak menerima hadiah kecuali dia tidak tamak dengan balasan sebesar itu kecuali[11] dari seorang Qurays, atau Anshar, atau Tsaqif, atau Daus[12]. Hadist setelahnya di Sunan Tirmidzi (3946) menyebut bahwa orang tersebut berasal dari Bani Fazarah[13].}}</ref>
 === Conversion to Islam and life in Medina ===
-Abu Hurairah embraced Islam through [[Tufayl ibn Amr|Tufayl ibn 'Amr (رضي الله عنهم)]], the chieftain of his tribe in 629, 7AH. Tufayl had returned to his village after meeting Muhammad (ﷺ) in [[Mecca]] and converting to [[Islam]] in its early years.<ref name="Siyar a'lam Nubala" /> Abu Hurairah (رضي الله عنه) was one of the first to accept Islam from his tribe, unlike the majority of Tufayl's tribesmen who embraced Islam later. Abu Hurairah (رضي الله عنه) accompanied Tufayl (رضي الله عنه) to Madina to meet Muhammad (ﷺ) who renamed him Abdurrahman.<ref name="al Ishabah Ibn Hajar">{{cite book |last1=al-Asqalani |first1=Ibn Hajar|author-link1=Ibn Hajar al-Asqalani |title=al-Ishabah fi Tamyiz as Shahabah |date=1994 |publisher=Dar al Ilmiyya |location=Beirut, Lebanon |pages=348–362 |url=https://web-archive-org.translate.goog/web/20210921205709/https://al-maktaba.org/book/9767/3881?_x_tr_sl=ar&_x_tr_tl=en&_x_tr_hl=id&_x_tr_pto=sc |access-date=14 December 2021}}</ref> 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 (رضي الله عنه) (father of the kitten).<ref name="Siyar a'lam Nubala" /><ref name="al Ishabah Ibn Hajar" />
+Abu Hurairah embraced Islam through [[Tufayl ibn Amr|Tufayl ibn 'Amr]], the chieftain of his tribe in 629, 7AH. Tufayl had returned to his village after meeting [[Muhammad]] in [[Mecca]] and converting to [[Islam]] in its early years.<ref name="Siyar a'lam Nubala" /> Abu Hurairah was one of the first to accept Islam from his tribe, unlike the majority of Tufayl's tribesmen who embraced Islam later. Abu Hurairah accompanied Tufayl to Madina to meet Muhammad who renamed him Abdurrahman.<ref name="al Ishabah Ibn Hajar">{{cite book |last1=al-Asqalani |first1=Ibn Hajar|author-link1=Ibn Hajar al-Asqalani |title=al-Ishabah fi Tamyiz as Shahabah |date=1994 |publisher=Dar al Ilmiyya |location=Beirut, Lebanon |pages=348–362 |url=https://web-archive-org.translate.goog/web/20210921205709/https://al-maktaba.org/book/9767/3881?_x_tr_sl=ar&_x_tr_tl=en&_x_tr_hl=id&_x_tr_pto=sc |access-date=14 December 2021}}</ref> 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).<ref name="Siyar a'lam Nubala" /><ref name="al Ishabah Ibn Hajar" />
 [[File:Al-Masjid Al-Nabawi 5.jpg|thumb|The ''Dikkat al-Aghawāt'', commonly identified with the ''[[Suffah]]'']]
-After the ''[[hijrah]]'' (migration to [[Medina]]), Abu Hurairah (رضي الله عنه) became one of the inhabitants of the ''[[Suffah]]''.<ref name="Sa'id Mursi" />{{rp|129}} Abu Hurairah (رضي الله عنه) stuck closely to [[Muhammad]],<ref>[https://sunnah.com/bukhari:118 Sahih Bukhari Volume 001, Book 003, Hadith Number 118]</ref> and went on expeditions and journeys with him.<ref>El-Esabah Fi Tamyyz El Sahabah. P.7 p. 436.</ref> Abu Hurairah (رضي الله عنه) was recorded as having participated in the [[Expedition of Dhat al-Riqa]], which took place in [[Najd]] in the year 4 AH or 5 AH.<ref name="Muir">{{citation |last=Muir |first=William |title=The life of Mahomet |url=https://books.google.com/books?id=YDwBAAAAQAAJ&pg=PA224 |page=224 |year=1861 |publisher=Smith, Elder & Co}}</ref><ref name="Rahman al-Mubarakpuri 240">{{citation |last=Rahman al-Mubarakpuri |first=Saifur |title=The Sealed Nectar |url=https://books.google.com/books?id=-ppPqzawIrIC&pg=PA240 |page=240 |year=2005 |publisher=Darussalam Publications |isbn=979-8-6941-4592-3}}</ref> The consensus of Muslim scholars considers Abu Hurairah's military career as having begun after the [[battle of khaybar|Battle of Khaybar]], after which he was present in the [[Battle of Mu'tah]], during the [[Conquest of Mecca]], at [[battle of Hunayn|Hunayn]], and in the [[Expedition of Tabuk]].<ref name="معلومات عن أبي هريرة رضي الله عنه">{{cite book |last1=Al-Dhafiri |first1=Aisha |url=https://mawdoo3.com/%D9%85%D8%B9%D9%84%D9%88%D9%85%D8%A7%D8%AA_%D8%B9%D9%86_%D8%A3%D8%A8%D9%8A_%D9%87%D8%B1%D9%8A%D8%B1%D8%A9_%D8%B1%D8%B6%D9%8A_%D8%A7%D9%84%D9%84%D9%87_%D8%B9%D9%86%D9%87 |date=2021 |publisher=Mawdoo3 |editor1-last=Shatnawi |editor1-first=Bushra |language=ar |script-title=ar:معلومات عن أبي هريرة رضي الله عنه |quote=A group of authors, Archives of the Ahl al-Hadith Forum, pg. 49. At the disposal إقرأ المزيد على موضوع.كوم |access-date=13 December 2021}}</ref> Later, Abu Hurairah (رضي الله عنه) was sent as a [[muezzin]] to [[al-Ala al-Hadhrami]] in [[Bahrayn (historical region)|Bahrain]].<ref name="Siyar a'lam Nubala" />
+After the ''[[hijrah]]'' (migration to [[Medina]]), Abu Hurairah became one of the inhabitants of the ''[[Suffah]]''.<ref name="Sa'id Mursi" />{{rp|129}} Abu Hurairah stuck closely to [[Muhammad]],<ref>[https://sunnah.com/bukhari:118 Sahih Bukhari Volume 001, Book 003, Hadith Number 118]</ref> and went on expeditions and journeys with him.<ref>El-Esabah Fi Tamyyz El Sahabah. P.7 p. 436.</ref> Abu Hurairah was recorded as having participated in the [[Expedition of Dhat al-Riqa]], which took place in [[Najd]] in the year 4 AH or 5 AH.<ref name="Muir">{{citation |last=Muir |first=William |title=The life of Mahomet |url=https://books.google.com/books?id=YDwBAAAAQAAJ&pg=PA224 |page=224 |year=1861 |publisher=Smith, Elder & Co}}</ref><ref name="Rahman al-Mubarakpuri 240">{{citation |last=Rahman al-Mubarakpuri |first=Saifur |title=The Sealed Nectar |url=https://books.google.com/books?id=-ppPqzawIrIC&pg=PA240 |page=240 |year=2005 |publisher=Darussalam Publications |isbn=979-8-6941-4592-3}}</ref> The consensus of Muslim scholars considers Abu Hurairah's military career as having begun after the [[battle of khaybar|Battle of Khaybar]], after which he was present in the [[Battle of Mu'tah]], during the [[Conquest of Mecca]], at [[battle of Hunayn|Hunayn]], and in the [[Expedition of Tabuk]].<ref name="معلومات عن أبي هريرة رضي الله عنه">{{cite book |last1=Al-Dhafiri |first1=Aisha |url=https://mawdoo3.com/%D9%85%D8%B9%D9%84%D9%88%D9%85%D8%A7%D8%AA_%D8%B9%D9%86_%D8%A3%D8%A8%D9%8A_%D9%87%D8%B1%D9%8A%D8%B1%D8%A9_%D8%B1%D8%B6%D9%8A_%D8%A7%D9%84%D9%84%D9%87_%D8%B9%D9%86%D9%87 |date=2021 |publisher=Mawdoo3 |editor1-last=Shatnawi |editor1-first=Bushra |language=ar |script-title=ar:معلومات عن أبي هريرة رضي الله عنه |quote=A group of authors, Archives of the Ahl al-Hadith Forum, pg. 49. At the disposal إقرأ المزيد على موضوع.كوم |access-date=13 December 2021}}</ref> Later, Abu Hurairah was sent as a [[muezzin]] to [[al-Ala al-Hadhrami]] in [[Bahrayn (historical region)|Bahrayn]].<ref name="Siyar a'lam Nubala" />
-Abu Hurairah (رضي الله عنه) was father-in-law of the prominent ''tabi'<nowiki/>'' ({{Plural form|[[tabi'un]]}}) [[Said ibn al-Musayyib]] (d. 715), who confessed that he had married Abu Hurairah's daughter in order to get closer with her father and learn the ''hadith'' he possessed.<ref name="Sa'id Mursi" /> [[Hammam ibn Munabbih]] (d. 748), another prominent ''tabi''' and disciple of Abu Hurairah (رضي الله عنه) compiled the ''hadith'' narrated to him by Abu Hurairah (رضي الله عنه) in his ''hadith'' collection ''[[Sahifah Hammam ibn Munabbih]]'', one of the earliest ''hadith'' collections in history.<ref name="Fatwa Abu Hurairah 1" /> There is little mention of the family of Abu Huraira, but it is known that he had a wife named Basra bint Ghazwan.<ref name="Siyar a'lam Nubala" />
+Abu Hurairah was father-in-law of the prominent ''tabi'<nowiki/>'' ({{Plural form|[[tabi'un]]}}) [[Said ibn al-Musayyib]] (d. 715), who confessed that he had married Abu Hurairah's daughter in order to get closer with her father and learn the ''hadith'' he possessed.<ref name="Sa'id Mursi" /> [[Hammam ibn Munabbih]] (d. 748), another prominent ''tabi''' and disciple of Abu Hurairah compiled the ''hadith'' narrated to him by Abu Hurairah in his ''hadith'' collection ''[[Sahifah Hammam ibn Munabbih]]'', one of the earliest ''hadith'' collections in history.<ref name="Fatwa Abu Hurairah 1" /> There is little mention of the family of Abu Huraira, but it is known that he had a wife named Basra bint Ghazwan.<ref name="Siyar a'lam Nubala" />
 === After Muhammad, later years and death ===
-According to [[Ahmad ibn Hanbal]], after the death of Muhammad, Abu Hurairah (رضي الله عنه) participated in the [[Ridda wars|Ridda Wars]] under the first [[Rashidun Caliphate|Rashidun caliph]], [[Abu Bakr]].<ref name="Musnad Hanbal">{{cite book |last1=ibn Hanbal |first1=Ahmad |page=hadith no. 68|title=Musnad Ahmad ibn Hanbal |url=https://islamweb.net/ar/library/index.php?page=bookcontents&ID=4&idfrom=1&idto=77&flag=0&bk_no=6&ayano=0&surano=0&bookhad=0 |via=Islamweb |chapter=Musnad Abu Bakar as-Siddiq |access-date=13 December 2021}}</ref> After Abu Bakr's death, during [[Umar]]'s reign, Abu Hurairah (رضي الله عنه) actively participated in the [[Muslim conquest of Persia]].<ref name="al Jurjani">{{cite book |last1=bin Yusuf bin Ibrahim al-Sahmi al-Qurashi al-Jurjani |first1=Abu al-Qasim Hamza |editor1-last=Abd al-Mu`id Khan |editor1-first=Muhammad |title=كتاب تاريخ جرجان |date=1987 |trans-title=Kitab at Tarikh al Jurjani |publisher=Dar al 'Alam |location=Beirut |edition=Fourth |url=https://shamela.ws/index.php/book/11077 |access-date=14 December 2021 |language=Arabic}}</ref> Later, he became governor of Bahrain.<ref name="Siyar a'lam Nubala" /><ref name="Kholid Syamhudi" /> During this time, Abu Hurairah (رضي الله عنه) is noted to have become wealthy, amassing close to 10,000 [[gold dinar]]s through breeding horses and [[Looting|spoils of war]], which he brought to Medina. This raised Umar's suspicion, who accused him of corruption. Abu Hurairah (رضي الله عنه) was later found innocent and Umar asked him again to govern Bahrain once again, an offer he turned down.<ref name="Erwandi Tarmizi">{{harvnb|Tarmizi|2017|p=125}}</ref> After leaving the governorship, Abu Hurairah (رضي الله عنه) returned to Medina and worked as a [[Qadhi|''qadi'']] (judge), issuing ''fatāwā'' (<small>{{Singular abbr}}</small> [[fatwa]]).<ref name="Siyar a'lam Nubala" /><ref name="Sa'id Mursi" />{{rp|357}} Abu Hurairah (رضي الله عنه) was one of the defenders of the third Rashidun caliph, [[Uthman]], during [[Assassination of Uthman|his assassination]].<ref name="al Ishabah Ibn Hajar" /> Abu Hurairah (رضي الله عنه) continued to work as ''[[mufti]]'' after Uthman's death.<ref name="Siyar a'lam Nubala" /> In the early [[Umayyad Caliphate|Umayyad era]], Abu Hurairah (رضي الله عنه) was tasked with assessing the authenticity of the ''hadith'' circulated within the caliphate.<ref name="Sa'id Mursi" /><ref name="Erwandi Tarmizi2">{{harvnb|Tarmizi|2017|p=355}}</ref>[[File:PikiWiki Israel 10149 rabbi gamliel tomb in yavneh.jpg|thumb| The [[Mausoleum of Abu Huraira|Mausoleum of]] Abu Hurairah (رضي الله عنه) in the HaSanhedrin Park in [[Yavne]]]]
+According to [[Ahmad ibn Hanbal]], after the death of Muhammad, Abu Hurairah participated in the [[Ridda wars|Ridda Wars]] under the first [[Rashidun Caliphate|Rashidun caliph]], [[Abu Bakr]].<ref name="Musnad Hanbal">{{cite book |last1=ibn Hanbal |first1=Ahmad |page=hadith no. 68|title=Musnad Ahmad ibn Hanbal |url=https://islamweb.net/ar/library/index.php?page=bookcontents&ID=4&idfrom=1&idto=77&flag=0&bk_no=6&ayano=0&surano=0&bookhad=0 |via=Islamweb |chapter=Musnad Abu Bakar as-Siddiq |access-date=13 December 2021}}</ref> After Abu Bakr's death, during [[Umar]]'s reign, Abu Hurairah actively participated in the [[Muslim conquest of Persia]].<ref name="al Jurjani">{{cite book |last1=bin Yusuf bin Ibrahim al-Sahmi al-Qurashi al-Jurjani |first1=Abu al-Qasim Hamza |editor1-last=Abd al-Mu`id Khan |editor1-first=Muhammad |title=كتاب تاريخ جرجان |date=1987 |trans-title=Kitab at Tarikh al Jurjani |publisher=Dar al 'Alam |location=Beirut |edition=Fourth |url=https://shamela.ws/index.php/book/11077 |access-date=14 December 2021 |language=Arabic}}</ref> Later, he became governor of Bahrayn.<ref name="Siyar a'lam Nubala" /><ref name="Kholid Syamhudi" /> During this time, Abu Hurairah is noted to have become wealthy, amassing close to 10,000 [[gold dinar]]s through breeding horses and [[Looting|spoils of war]], which he brought to Medina. This raised Umar's suspicion, who accused him of corruption. Abu Hurairah was later found innocent and Umar asked him again to govern Bahrayn once again, an offer he turned down.<ref name="Erwandi Tarmizi">{{harvnb|Tarmizi|2017|p=125}}</ref> After leaving the governorship, Abu Hurairah returned to Medina and worked as a [[Qadhi|''qadi'']] (judge), issuing ''fatāwā'' (<small>{{Singular abbr}}</small> [[fatwa]]).<ref name="Siyar a'lam Nubala" /><ref name="Sa'id Mursi" />{{rp|357}} Abu Hurairah was one of the defenders of the third Rashidun caliph, [[Uthman]], during [[Assassination of Uthman|his assassination]].<ref name="al Ishabah Ibn Hajar" /> Abu Hurairah continued to work as ''[[mufti]]'' after Uthman's death.<ref name="Siyar a'lam Nubala" /> In the early [[Umayyad Caliphate|Umayyad era]], Abu Hurairah was tasked with assessing the authenticity of the ''hadith'' circulated within the caliphate.<ref name="Sa'id Mursi" /><ref name="Erwandi Tarmizi2">{{harvnb|Tarmizi|2017|p=355}}</ref>[[File:PikiWiki Israel 10149 rabbi gamliel tomb in yavneh.jpg|thumb| The [[Mausoleum of Abu Huraira]]h in the HaSanhedrin Park in [[Yavne]]]]
-Abu Hurairah (رضي الله عنه) died in the year 679 (59 AH) at the age of 76 and was buried at [[al-Baqi']].<ref>Abgad Elulm, pp.2, 179.</ref> His [[Salat al-Janazah|funeral prayer]] was led by [[Al-Walid ibn Utba ibn Abi Sufyan|Al-Walid ibn Utba]], who was the governor of Medina, and was attended by [[Abd Allah ibn Umar ibn al-Khattab|Abd Allah ibn Umar]] and [[Saʽid al-Khudri|Abu Sa'id al Khudri]].<ref name="Siyar a'lam Nubala" /> Al-Walid wrote to [[Mu'awiya I]] about his death, who made a concession of 10,000 [[dirham]]s to Abu Hurairah's heirs and commanded Al-Walid to take care of them.<ref name="al Ishabah Ibn Hajar" /><ref name="Siyar a'lam Nubala" /> In 1274 (673 AH) the [[Mausoleum of Abu Huraira|Mausoleum of]] Abu Hurairah (رضي الله عنه) was constructed in [[Yibna]], at the order of the [[Mamluk Sultanate|Mamluk Sultan]] [[Baibars]]. The mausoleum has been described as "one of the finest domed mausoleums in [[Palestine (region)|Palestine]]."<ref name="Le strange">{{cite book|title=Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500|url=https://archive.org/details/palestineundermo00lestuoft |first=G.|last=Le Strange|author-link=Guy Le Strange|year=1890|page=553|publisher=Committee of the [[Palestine Exploration Fund]]}}</ref><ref name="Petersen313">Petersen, 2001, p. [https://www.academia.edu/21620272/Gazetteer_6._S-Z 313]</ref> 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 (رضي الله عنه) nor Gamaliel II are likely to have been buried in the tomb.<ref>Taragan, 2000, p.117</ref>
+Abu Hurairah died in the year 679 (59 AH) at the age of 76 and was buried at [[al-Baqi']].<ref>Abgad Elulm, pp.2, 179.</ref> His [[Salat al-Janazah|funeral prayer]] was led by [[Al-Walid ibn Utba ibn Abi Sufyan|Al-Walid ibn Utba]], who was the governor of Medina, and was attended by [[Abd Allah ibn Umar ibn al-Khattab|Abd Allah ibn Umar]] and [[Saʽid al-Khudri|Abu Sa'id al Khudri]].<ref name="Siyar a'lam Nubala" /> Al-Walid wrote to [[Mu'awiya I]] about his death, who made a concession of 10,000 [[dirham]]s to Abu Hurairah's heirs and commanded Al-Walid to take care of them.<ref name="al Ishabah Ibn Hajar" /><ref name="Siyar a'lam Nubala" /> In 1274 (673 AH) the [[Mausoleum of Abu Huraira]]h was constructed in [[Yibna]], at the order of the [[Mamluk Sultanate|Mamluk Sultan]] [[Baibars]]. The mausoleum has been described as "one of the finest domed mausoleums in [[Palestine (region)|Palestine]]."<ref name="Le strange">{{cite book|title=Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500|url=https://archive.org/details/palestineundermo00lestuoft |first=G.|last=Le Strange|author-link=Guy Le Strange|year=1890|page=553|publisher=Committee of the [[Palestine Exploration Fund]]}}</ref><ref name="Petersen313">Petersen, 2001, p. [https://www.academia.edu/21620272/Gazetteer_6._S-Z 313]</ref> 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.<ref>Taragan, 2000, p.117</ref>
 == Legacy and influence ==
-The ''hadith'' reported by Abu Hurairah (رضي الله عنه) are diverse, being used by Islamic scholars specializing in ''[[hadith]]'', [[Aqidah|'''aqīdah'']], ''[[fiqh]]'' (Islamic jurisprudence), [[Ijtihad|''ijtihād'']], [[Tafsir|''tafsīr'']] (Quranic exegesis), and [[Islamic eschatology]].
+The ''hadith'' reported by Abu Hurairah are diverse, being used by Islamic scholars specializing in ''[[hadith]]'', [[Aqidah|'''aqīdah'']], ''[[fiqh]]'' (Islamic jurisprudence), [[Ijtihad|''ijtihād'']], [[Tafsir|''tafsīr'']] (Quranic exegesis), and [[Islamic eschatology]].
-In his [[The Book of Faith|''Kitab al-Iman'']], a book on [[Aqidah|'''aqīdah'']], [[Ibn Taymiyyah]] (d. 1328) uses ''hadith'' narrations from Abu Hurairah (رضي الله عنه) to study [[Tawhid|tawḥīd]].<ref name="Kitabul Iman">{{cite book |last1=ibn ʻAbd al-Ḥalīm Ibn Taymīyah |first1=Aḥmad |url=https://books.google.com/books?id=_Cxpfjri6o0C |title=Kitab al Iman |date=2009 |publisher=Islamic Book Trust |isbn=978-967-5062-29-2 |pages=19, 20, 27, 50, 60, 89, 197, 232, 268–423 |language=English |format=Paperback |author1-link=Ibn Taymiyyah |access-date=15 December 2021}}</ref><ref name="Book of Faith">{{cite book |last1=ibn ʻAbd al-Ḥalīm Ibn Taymīyah |first1=Aḥmad |url=https://books.google.com/books?id=_Cxpfjri6o0C |title=Kitab Al-Iman |date=2009 |publisher=Islamic Book Trust |isbn=978-967-5062-29-2 |editor1-last=Hassan Al-Ani |editor1-first=Salman |pages=50, 197, 232 |language=English |trans-title=Book of Faith |format=Paperback |access-date=15 December 2021 |editor2-last=Ahmad Tel |editor2-first=Shadia}}</ref> Ibn Kathir uses Abu Hurairah's narrations in ''Al-Nihāyah fī al-Fitan wa al-Malaḥim,'' a work on [[Islamic eschatology]].<ref name="Ibn Kathir Armageddon">{{cite book |last1=Ibn Kathir |first1=Imad ad-Din |url=https://books.google.com/books?id=MwdyDQAAQBAJ |title=Dahsyatnya Hari Kiamat Rujukan Lengkap Hari Kiamat dan Tanda-Tandanya Berdasarkan Al-Qur'an dan As-Sunnah |date=2016 |publisher=Qisthi Press; IKAPI; Indonesian Republic National Library |editor1-last=as-Shababithi |editor1-first=Imad ad-Din |location=Duren Sawit, Jakarta, Indonesia |pages=8–619 |language=Indonesian |translator=Ali Nurdin |author1-link=Ibn Kathir |access-date=16 December 2021 |editor2-last=Hikmatiar |editor2-first=Ikhlas}}</ref> References to Abu Hurairah's narrations can be found in [[Al-Tabari]]'s ''[[Tafsir al-Tabari]]'', [[Ibn Kathir]]'s ''[[Tafsir Ibn Kathir]]'',<ref name="Jalalayn + Ibn Kathir">{{cite book |last1=Ibn Kathir |first1=Imad ad Din |url=https://books.google.com/books?id=07NaCwAAQBAJ |title=Ayat Kursi dan Ayat Cahaya di Atas Cahaya Tafsir Ibnu Katsir dan Jalalain |last2=al-Suyuti |first2=Jalal al-Din |last3=ibn Shihāb al-Dīn Jalāl al-Dīn al-Maḥallī |first3=Abū 'Abd Allāh Muḥammad |date=2016 |publisher=Shahih |pages=19–57 |author1-link=Ibn Kathir |author2-link=Al-Suyuti |author3-link=Al-Mahalli |access-date=14 December 2021}}</ref><ref name="Tafsir an Nas">{{cite book |last1=Ibn Kathir |first1=Imad ad Din |url=https://books.google.com/books?id=XJV_DwAAQBAJ |title=Tafsir Surah an Nas |date=2018 |publisher=Kedai Pustaka |editor1-last=P. RATU BANGSAWAN |editor1-first=IRWAN |language=Indonesian |author1-link=Ibn Kathir |access-date=14 December 2021}}</ref> [[Al-Mahalli]] and [[al-Suyuti]]'s collaborative ''[[Tafsir al-Jalalayn]]'',<ref name="Jalalayn + Ibn Kathir" /> and [[Al-Qurtubi]]'s ''[[Tafsir al-Qurtubi]]'', all of which are works of ''tafsīr,'' or Quranic [[exegesis]]. They also refer to Abu Hurairah's [[Ijtihad|''ijtihād'']] and the resulting ''fatāwā'' as their resources.<ref name="Jalalayn + Ibn Kathir" /><ref name="Tafsir Ibn Kathir">{{cite book |last1=ibn 'Umar ibn Kathīr al-Qurashī Al-Damishqī |first1=Imād Ad-Din Ismā'īl |url=https://books.google.com/books?id=bMfSoqAiKF0C |title=Tafsir Ibnu Katsir |date=2005 |publisher=Pustaka Imam Syafii |isbn=978-979-3536-12-5 |editor1-last=Harun |editor1-first=Yusuf |page=216 |translator1=Abdurrahman Mu'ti |author1-link=Ibn Kathir |access-date=14 December 2021 |translator2=Abu Ihsan al Atsary}}</ref>
+In his [[The Book of Faith|''Kitab al-Iman'']], a book on [[Aqidah|'''aqīdah'']], [[Ibn Taymiyyah]] (d. 1328) uses ''hadith'' narrations from Abu Hurairah to study [[Tawhid|tawḥīd]].<ref name="Kitabul Iman">{{cite book |last1=ibn ʻAbd al-Ḥalīm Ibn Taymīyah |first1=Aḥmad |url=https://books.google.com/books?id=_Cxpfjri6o0C |title=Kitab al Iman |date=2009 |publisher=Islamic Book Trust |isbn=978-967-5062-29-2 |pages=19, 20, 27, 50, 60, 89, 197, 232, 268–423 |language=English |format=Paperback |author1-link=Ibn Taymiyyah |access-date=15 December 2021}}</ref><ref name="Book of Faith">{{cite book |last1=ibn ʻAbd al-Ḥalīm Ibn Taymīyah |first1=Aḥmad |url=https://books.google.com/books?id=_Cxpfjri6o0C |title=Kitab Al-Iman |date=2009 |publisher=Islamic Book Trust |isbn=978-967-5062-29-2 |editor1-last=Hassan Al-Ani |editor1-first=Salman |pages=50, 197, 232 |language=English |trans-title=Book of Faith |format=Paperback |access-date=15 December 2021 |editor2-last=Ahmad Tel |editor2-first=Shadia}}</ref> Ibn Kathir uses Abu Hurairah's narrations in ''Al-Nihāyah fī al-Fitan wa al-Malaḥim,'' a work on [[Islamic eschatology]].<ref name="Ibn Kathir Armageddon">{{cite book |last1=Ibn Kathir |first1=Imad ad-Din |url=https://books.google.com/books?id=MwdyDQAAQBAJ |title=Dahsyatnya Hari Kiamat Rujukan Lengkap Hari Kiamat dan Tanda-Tandanya Berdasarkan Al-Qur'an dan As-Sunnah |date=2016 |publisher=Qisthi Press; IKAPI; Indonesian Republic National Library |editor1-last=as-Shababithi |editor1-first=Imad ad-Din |location=Duren Sawit, Jakarta, Indonesia |pages=8–619 |language=Indonesian |translator=Ali Nurdin |author1-link=Ibn Kathir |access-date=16 December 2021 |editor2-last=Hikmatiar |editor2-first=Ikhlas}}</ref> References to Abu Hurairah's narrations can be found in [[Al-Tabari]]'s ''[[Tafsir al-Tabari]]'', [[Ibn Kathir]]'s ''[[Tafsir Ibn Kathir]]'',<ref name="Jalalayn + Ibn Kathir">{{cite book |last1=Ibn Kathir |first1=Imad ad Din |url=https://books.google.com/books?id=07NaCwAAQBAJ |title=Ayat Kursi dan Ayat Cahaya di Atas Cahaya Tafsir Ibnu Katsir dan Jalalain |last2=al-Suyuti |first2=Jalal al-Din |last3=ibn Shihāb al-Dīn Jalāl al-Dīn al-Maḥallī |first3=Abū 'Abd Allāh Muḥammad |date=2016 |publisher=Shahih |pages=19–57 |author1-link=Ibn Kathir |author2-link=Al-Suyuti |author3-link=Al-Mahalli |access-date=14 December 2021}}</ref><ref name="Tafsir an Nas">{{cite book |last1=Ibn Kathir |first1=Imad ad Din |url=https://books.google.com/books?id=XJV_DwAAQBAJ |title=Tafsir Surah an Nas |date=2018 |publisher=Kedai Pustaka |editor1-last=P. RATU BANGSAWAN |editor1-first=IRWAN |language=Indonesian |author1-link=Ibn Kathir |access-date=14 December 2021}}</ref> [[Al-Mahalli]] and [[al-Suyuti]]'s collaborative ''[[Tafsir al-Jalalayn]]'',<ref name="Jalalayn + Ibn Kathir" /> and [[Al-Qurtubi]]'s ''[[Tafsir al-Qurtubi]]'', all of which are works of ''tafsīr,'' or Quranic [[exegesis]]. They also refer to Abu Hurairah's [[Ijtihad|''ijtihād'']] and the resulting ''fatāwā'' as their resources.<ref name="Jalalayn + Ibn Kathir" /><ref name="Tafsir Ibn Kathir">{{cite book |last1=ibn 'Umar ibn Kathīr al-Qurashī Al-Damishqī |first1=Imād Ad-Din Ismā'īl |url=https://books.google.com/books?id=bMfSoqAiKF0C |title=Tafsir Ibnu Katsir |date=2005 |publisher=Pustaka Imam Syafii |isbn=978-979-3536-12-5 |editor1-last=Harun |editor1-first=Yusuf |page=216 |translator1=Abdurrahman Mu'ti |author1-link=Ibn Kathir |access-date=14 December 2021 |translator2=Abu Ihsan al Atsary}}</ref>
-Abu Hurairah (رضي الله عنه) was among the few [[Companions of the Prophet|companions]] of Muhammad (ﷺ) who issued jurisprudential rulings or ''fatāwā'' (<small>{{Singular abbr}}</small> [[fatwa]]),<ref name="Fatwa verdict Sahabah">{{cite book |last1=bin Mat Saad |first1=Hasbollah |title=THE BASIC CONCEPTS OF SHARIAH |date=2020 |publisher=PENA HIJRAH RESOURCES |page=205 |isbn=9789675523168 |url=https://books.google.com/books?id=fozhDwAAQBAJ |access-date=14 December 2021}}</ref> and he was personally requested by his contemporary companion [[Ibn Abbas]] to do so.<ref name="Siyar a'lam Nubala" /> As the Sunni ''madhahib'' (<small>{{Singular abbr}}</small> [[madhhab]], schools of jurisprudence) were structurally based on the rulings or narrations from companions of Muhammad, the ruling jurisprudence for the four main Sunni ''madhahib'' heavily relied on Abu Hurairah's ''fatāwā'' and his numerous narrations.<ref name="HUJJAH QAUL SHAHABAT DALAM PERSPEKTIF HUKUM ISLAM HUJJAH QAUL SAHABAT">{{cite journal |last1=Singgih |first1=Muhammad |date=2018 |title=HUJJAH QAUL SHAHABAT DALAM PERSPEKTIF HUKUM ISLAM HUJJAH QAUL SAHABAT |url=https://ejurnal.darulfattah.ac.id/index.php/Annaba/article/view/7 |journal=An Naba |language=Indonesian |publisher=An Nab |volume=1 |issue=1 |pages=40–41 |access-date=15 December 2021 |quote=( HR. Abu Daud); ( HR. Muslim)}}</ref> [[Taqi al-Din al-Subki]] compiled the ''fatāwā'' of Abu Hurairah (رضي الله عنه) in his book, ''Fatawa Abu Hurairah''.<ref name="Fatwa Abu Hurairah 1">{{cite book |last1=Munandar Riswanto |first1=Arif |title=Khazanah Buku Pintar Islam 1 |date=2010 |publisher=Mizan Pustaka |url=https://books.google.com/books?id=v-T9AwAAQBAJ&dq=fatwa+abu+hurairah&pg=PT148 |access-date=14 December 2021 |language=Indonesian}}</ref> Abu Hurairah (رضي الله عنه) was one of the six prominent companions of Muhammad (ﷺ) involved in jurisprudential rulings during the [[Rashidun Caliphate|Rashidun era]], the others being [[Ali]], [[Sa'd ibn Abi Waqqas]], [[Abu Darda]], [[Saʽid al-Khudri]], and Abu Shafiah.<ref name="Koreksi Doa dan Zikir antara yang Sunnah dan Bid'ah (Tashih ad Dua)">{{cite book |last1=bin Abdullah ibn Zaid|translator=Abdul Rosyad Shiddik |first1=Bakr |editor1-last=Abud Bawasier |editor1-first=Rosyad |title=Koreksi Doa dan Zikir antara yang Sunnah dan Bid'ah (Tashih ad Dua) |date=2014 |publisher=Darul Falah, Dar al Ashimah |location=Saudi Arabia |isbn=978-602-9208-20-7 |page=150 |edition=first |url=https://books.google.com/books?id=Z_q2DwAAQBAJ |access-date=16 December 2021 |language=Indonesian |format=Ebook}}</ref> Abd al-Rahman Jaziri, a professor at [[Al-Azhar University]], has concluded that on certain issues, the four ''madhahib'' reached [[Ijma|''ijmā''<nowiki/>']] (consensus) on Abu Hurairah's ruling.<ref name="Fikih Empat Madzhab Jilid 6">{{cite book |last1=Al-Juzairi |first1=Abdurrahman |translator1=Saefuddin Zuhri |translator2=Rasyid Satari |title=Fikih Empat Madzhab Jilid 6|trans-title=Islamic Jurisprudence According to the Four Sunni Schools |date=2015 |publisher=Pustaka al Kautsar |pages=119 |url=https://books.google.com/books?id=auviDwAAQBAJ |access-date=15 December 2021 |language=Indonesian |format=Ebook}}</ref>
+Abu Hurairah was among the few [[Companions of the Prophet|companions]] of Muhammad who issued jurisprudential rulings or ''fatāwā'' (<small>{{Singular abbr}}</small> [[fatwa]]),<ref name="Fatwa verdict Sahabah">{{cite book |last1=bin Mat Saad |first1=Hasbollah |title=THE BASIC CONCEPTS OF SHARIAH |date=2020 |publisher=PENA HIJRAH RESOURCES |page=205 |isbn=9789675523168 |url=https://books.google.com/books?id=fozhDwAAQBAJ |access-date=14 December 2021}}</ref> and he was personally requested by his contemporary companion [[Ibn Abbas]] to do so.<ref name="Siyar a'lam Nubala" /> As the Sunni ''madhahib'' (<small>{{Singular abbr}}</small> [[madhhab]], schools of jurisprudence) were structurally based on the rulings or narrations from companions of Muhammad, the ruling jurisprudence for the four main Sunni ''madhahib'' heavily relied on Abu Hurairah's ''fatāwā'' and his numerous narrations.<ref name="HUJJAH QAUL SHAHABAT DALAM PERSPEKTIF HUKUM ISLAM HUJJAH QAUL SAHABAT">{{cite journal |last1=Singgih |first1=Muhammad |date=2018 |title=HUJJAH QAUL SHAHABAT DALAM PERSPEKTIF HUKUM ISLAM HUJJAH QAUL SAHABAT |url=https://ejurnal.darulfattah.ac.id/index.php/Annaba/article/view/7 |journal=An Naba |language=Indonesian |publisher=An Nab |volume=1 |issue=1 |pages=40–41 |access-date=15 December 2021 |quote=( HR. Abu Daud); ( HR. Muslim)}}</ref> [[Taqi al-Din al-Subki]] compiled the ''fatāwā'' of Abu Hurairah in his book, ''Fatawa Abu Hurairah''.<ref name="Fatwa Abu Hurairah 1">{{cite book |last1=Munandar Riswanto |first1=Arif |title=Khazanah Buku Pintar Islam 1 |date=2010 |publisher=Mizan Pustaka |url=https://books.google.com/books?id=v-T9AwAAQBAJ&dq=fatwa+abu+hurairah&pg=PT148 |access-date=14 December 2021 |language=Indonesian}}</ref> Abu Hurairah was one of the six prominent companions of Muhammad involved in jurisprudential rulings during the [[Rashidun Caliphate|Rashidun era]], the others being [[Ali]], [[Sa'd ibn Abi Waqqas]], [[Abu Darda]], [[Saʽid al-Khudri]], and Abu Shafiah.<ref name="Koreksi Doa dan Zikir antara yang Sunnah dan Bid'ah (Tashih ad Dua)">{{cite book |last1=bin Abdullah ibn Zaid|translator=Abdul Rosyad Shiddik |first1=Bakr |editor1-last=Abud Bawasier |editor1-first=Rosyad |title=Koreksi Doa dan Zikir antara yang Sunnah dan Bid'ah (Tashih ad Dua) |date=2014 |publisher=Darul Falah, Dar al Ashimah |location=Saudi Arabia |isbn=978-602-9208-20-7 |page=150 |edition=first |url=https://books.google.com/books?id=Z_q2DwAAQBAJ |access-date=16 December 2021 |language=Indonesian |format=Ebook}}</ref> Abd al-Rahman Jaziri, a professor at [[Al-Azhar University]], has concluded that on certain issues, the four ''madhahib'' reached [[Ijma|''ijmā''<nowiki/>']] (consensus) on Abu Hurairah's ruling.<ref name="Fikih Empat Madzhab Jilid 6">{{cite book |last1=Al-Juzairi |first1=Abdurrahman |translator1=Saefuddin Zuhri |translator2=Rasyid Satari |title=Fikih Empat Madzhab Jilid 6|trans-title=Islamic Jurisprudence According to the Four Sunni Schools |date=2015 |publisher=Pustaka al Kautsar |pages=119 |url=https://books.google.com/books?id=auviDwAAQBAJ |access-date=15 December 2021 |language=Indonesian |format=Ebook}}</ref>
-The four major [[Sunni Islam|Sunni]] ''madhahib'', have all used ''hadith'' narrated by Abu Hurairah (رضي الله عنه) in major jurisprudential decisions.<ref name="HUJJAH QAUL SHAHABAT DALAM PERSPEKTIF HUKUM ISLAM HUJJAH QAUL SAHABAT" /><ref name="Sifat Wudu dan Shalat Nabi ala Mazhab Syafi`i">{{cite book |last1=Adam |first1=Sulthan |type=Sq |title=Sifat Wudu dan Shalat Nabi ala Mazhab Syafi'i |date=2019 |publisher=Elex Media Komputindo |isbn=978-623-00-0241-0 |page=55 |url=https://books.google.com/books?id=uEyrDwAAQBAJ |access-date=15 December 2021 |language=Indonesian |format=Ebook}}</ref><ref name="Mālik and Medina Islamic Legal Reasoning in the Formative Period">{{cite book |last1=F. Abd-Allah |first1=Umar |url=https://books.google.com/books?id=o039LF3JUU0C |title=Mālik and Medina Islamic Legal Reasoning in the Formative Period |date=2013 |publisher=Brill |isbn=978-90-04-24788-8 |pages=341 |language=English |access-date=15 December 2021}}</ref><ref name="Mona Siddiqui">{{cite book |last1=Siddiqui |first1=Mona |url=https://books.google.com/books?id=NgmjUI9s0f8C |title=The Good Muslim Reflections on Classical Islamic Law and Theology |date=2012 |publisher=Cambridge University Press |isbn=978-0-521-51864-2 |page=104 |language=English |chapter=Drinking and Drunkenness in Ibn Rushd |format=Hardcover |access-date=15 December 2021}}</ref> ''[[Muwatta Imam Malik]]'', the ''hadith'' collection of the founder of the Maliki ''madhhab'', Malik ibn Anas, contains various hadiths narrated by Abu Hurairah (رضي الله عنه) wherein they form the basis for jurisprudential rulings.<ref name="Muwatta Malik">{{cite book |last1=ibn Anas |first1=Malik |url=https://books.google.com/books?id=Ui1uDwAAQBAJ |title=AL MUWATTA' (THE APPROVED) 1-2 Ibn Malek VOL 1 الموطأ للامام مالك بن انس 1/2 [انكليزي/عربي] |date=2007 |publisher=Dar al Kotob Ilmiyah |isbn=9782745155719 |pages=8–506 |author1-link=Malik ibn Anas |access-date=14 December 2021}}</ref> ''[[Bulugh al-Maram]]'', a hadith collection by [[Ibn Hajar al-Asqalani]] pertaining to the [[Shafi'i school|Shafi'i]] madhhab also contains many ''hadith'' narrated by Abu Hurairah.<ref name="Bulugh al Maram">{{cite book |last1=al-Asqalani |first1=Ibn Hajar |url=https://books.google.com/books?id=DzJ2CwAAQBAJ |title=Terjemahan Paling Lengkap Bulughul Maram Jilid 1 Bulughul Maram Jilid 1 |date=2015 |publisher=bisakimia |isbn=978-602-7649-49-1 |pages=8–304 |language=Indonesian |author1-link=Ibn Hajar al-Asqalani |access-date=14 December 2021}}</ref> [[Al-Nawawi]]'s [[Al-Nawawi's Forty Hadith|''Al-Arba'ūn an-Nawawiyyah'']] also contain narrations from Abu Hurairah.<ref name="Arba'in Nawawi">{{cite book |last1=ibn Sharaf an-Nawawī |first1=Yaḥyā |url=https://books.google.com/books?id=2D3oCgAAQBAJ |title=Syarah Hadits Arba'in An-Nawawi Dilengkapi TABEL Ringkasan Hafalan Hadits Arba'in |date=2015 |publisher=Shahih |pages=IX-189 |language=Indonesian |author1-link=Al-Nawawi |access-date=14 December 2021}}</ref> According to [[Muhammad ibn al-Uthaymeen|Muhammad (ﷺ) ibn al-Uthaymeen]] in his commentary of Al-Nawawi's [[The Meadows of the Righteous|''Riyāḍ as-Ṣaliḥīn'']], Abu Hurairah's ''[[ijtihad]]'' formed the basis for Al-Nawawi's rulings of ''[[wudu]]''.<ref name="Nawawi Riyadhus Shalihin commentary Uthaymin">{{cite book |last1=ibn al-Uthaymeen |first1=Muhammad |url=https://books.google.com/books?id=eqcPEAAAQBAJ |title=Syarah Riyadh as Shalihin |date=2020 |publisher=Darul Falah |page=360 |language=Indonesian |trans-title=commentary of The Meadows of the Righteous |format=Ebook |author1-link=Muhammad ibn al-Uthaymeen |access-date=15 December 2021}}</ref>
+The four major [[Sunni Islam|Sunni]] ''madhahib'', have all used ''hadith'' narrated by Abu Hurairah in major jurisprudential decisions.<ref name="HUJJAH QAUL SHAHABAT DALAM PERSPEKTIF HUKUM ISLAM HUJJAH QAUL SAHABAT" /><ref name="Sifat Wudu dan Shalat Nabi ala Mazhab Syafi`i">{{cite book |last1=Adam |first1=Sulthan |type=Sq |title=Sifat Wudu dan Shalat Nabi ala Mazhab Syafi'i |date=2019 |publisher=Elex Media Komputindo |isbn=978-623-00-0241-0 |page=55 |url=https://books.google.com/books?id=uEyrDwAAQBAJ |access-date=15 December 2021 |language=Indonesian |format=Ebook}}</ref><ref name="Mālik and Medina Islamic Legal Reasoning in the Formative Period">{{cite book |last1=F. Abd-Allah |first1=Umar |url=https://books.google.com/books?id=o039LF3JUU0C |title=Mālik and Medina Islamic Legal Reasoning in the Formative Period |date=2013 |publisher=Brill |isbn=978-90-04-24788-8 |pages=341 |language=English |access-date=15 December 2021}}</ref><ref name="Mona Siddiqui">{{cite book |last1=Siddiqui |first1=Mona |url=https://books.google.com/books?id=NgmjUI9s0f8C |title=The Good Muslim Reflections on Classical Islamic Law and Theology |date=2012 |publisher=Cambridge University Press |isbn=978-0-521-51864-2 |page=104 |language=English |chapter=Drinking and Drunkenness in Ibn Rushd |format=Hardcover |access-date=15 December 2021}}</ref> ''[[Muwatta Imam Malik]]'', the ''hadith'' collection of the founder of the Maliki ''madhhab'', Malik ibn Anas, contains various hadiths narrated by Abu Hurairah wherein they form the basis for jurisprudential rulings.<ref name="Muwatta Malik">{{cite book |last1=ibn Anas |first1=Malik |url=https://books.google.com/books?id=Ui1uDwAAQBAJ |title=AL MUWATTA' (THE APPROVED) 1-2 Ibn Malek VOL 1 الموطأ للامام مالك بن انس 1/2 [انكليزي/عربي] |date=2007 |publisher=Dar al Kotob Ilmiyah |isbn=9782745155719 |pages=8–506 |author1-link=Malik ibn Anas |access-date=14 December 2021}}</ref> ''[[Bulugh al-Maram]]'', a hadith collection by [[Ibn Hajar al-Asqalani]] pertaining to the [[Shafi'i school|Shafi'i]] madhhab also contains many ''hadith'' narrated by Abu Hurairah.<ref name="Bulugh al Maram">{{cite book |last1=al-Asqalani |first1=Ibn Hajar |url=https://books.google.com/books?id=DzJ2CwAAQBAJ |title=Terjemahan Paling Lengkap Bulughul Maram Jilid 1 Bulughul Maram Jilid 1 |date=2015 |publisher=bisakimia |isbn=978-602-7649-49-1 |pages=8–304 |language=Indonesian |author1-link=Ibn Hajar al-Asqalani |access-date=14 December 2021}}</ref> [[Al-Nawawi]]'s [[Al-Nawawi's Forty Hadith|''Al-Arba'ūn an-Nawawiyyah'']] also contain narrations from Abu Hurairah.<ref name="Arba'in Nawawi">{{cite book |last1=ibn Sharaf an-Nawawī |first1=Yaḥyā |url=https://books.google.com/books?id=2D3oCgAAQBAJ |title=Syarah Hadits Arba'in An-Nawawi Dilengkapi TABEL Ringkasan Hafalan Hadits Arba'in |date=2015 |publisher=Shahih |pages=IX-189 |language=Indonesian |author1-link=Al-Nawawi |access-date=14 December 2021}}</ref> According to [[Muhammad ibn al-Uthaymeen]] in his commentary of Al-Nawawi's [[The Meadows of the Righteous|''Riyāḍ as-Ṣaliḥīn'']], Abu Hurairah's ''[[ijtihad]]'' formed the basis for Al-Nawawi's rulings of ''[[wudu]]''.<ref name="Nawawi Riyadhus Shalihin commentary Uthaymin">{{cite book |last1=ibn al-Uthaymeen |first1=Muhammad |url=https://books.google.com/books?id=eqcPEAAAQBAJ |title=Syarah Riyadh as Shalihin |date=2020 |publisher=Darul Falah |page=360 |language=Indonesian |trans-title=commentary of The Meadows of the Righteous |format=Ebook |author1-link=Muhammad ibn al-Uthaymeen |access-date=15 December 2021}}</ref>
-[[Bilal Philips]], a Salafi preacher from Canada who was known for his preaching activity to three thousand US army veteran of the first [[Gulf War]] after the successful victory of Saudi-US coalition,<ref name=berger-2011>{{Cite web|last=Berger|first=J.M.|date=19 April 2011|title=A Conversation About Jihad With Controversial Preacher Bilal Philips|url=http://news.intelwire.com/2011/04/interview-with-bilal-philips-about.html|access-date=2017-07-06|website=news.intelwire.com|language=en}}</ref> also listed several quotations from Abu Hurairah (رضي الله عنه) in his earlier work, ''Salvation Through of Repentance '', regarding various matters of Islamic teaching, included [[Qadr Night]] and Friday prayers.<ref name="Bilal Philips3">{{harvnb|Philips|1990|pp=20–77}}</ref>
+[[Bilal Philips]], a Salafi preacher from Canada who was known for his preaching activity to three thousand US army veteran of the first [[Gulf War]] after the successful victory of Saudi-US coalition,<ref name=berger-2011>{{Cite web|last=Berger|first=J.M.|date=19 April 2011|title=A Conversation About Jihad With Controversial Preacher Bilal Philips|url=http://news.intelwire.com/2011/04/interview-with-bilal-philips-about.html|access-date=2017-07-06|website=news.intelwire.com|language=en}}</ref> also listed several quotations from Abu Hurairah in his earlier work, ''Salvation Through of Repentance '', regarding various matters of Islamic teaching, included [[Qadr Night]] and Friday prayers.<ref name="Bilal Philips3">{{harvnb|Philips|1990|pp=20–77}}</ref>
-Meanwhile, [[Ministry of Religious Affairs (Indonesia)]] and [[Indonesian Ulema Council]] has issued a ruling for the cleansing protocol to manage [[COVID-19 pandemic]] Muslim victims dead bodies based on the fatwa verdict of Abu Hurairah (رضي الله عنه) when managing dead bodies of plague victims.<ref name="Indonesian Ministry and Ulama councils">{{cite journal |last1=Subandi |first1=Ayyub |last2=bin Anshor |first2=Saifullah |title=Fatwa MUI Tentang Pengurusan Jenazah Muslim yang Terinfeksi Covid-19 Ditinjau dari Perspektif Mazhab Syafi'i |journal=BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam |date=2020 |volume=1 |issue=2 |pages=235–250 |doi=10.36701/bustanul.v1i2.149|url=https://moraref.kemenag.go.id/documents/article/99047180253345331 |access-date=14 December 2021 |publisher=STIBA Makassar Institute|s2cid=225894961 |doi-access=free }}</ref> The same council worked together with [[Ministry of Health (Indonesia)|Ministry of Health]] to issue joint formal decrees of the obligation for [[Hajj (The Pilgrimage)|Hajj pilgrims]] to undergo [[Meningitis]] vaccination,<ref name="health ministry">{{cite web |last1=Rahayu Sedyaningsih |first1=Endang |title=JAMAAH HAJI 2010 GUNAKAN VAKSIN MENINGITIS HALAL |url=https://www.kemkes.go.id/article/print/1150/jamaah-haji-2010-gunakan-vaksin-meningitis-halal-.html |website=kemkes.go.id |publisher=Indonesian health ministry |access-date=14 December 2021 |date=2009}}</ref> on the basis of their ruling from Hadith of Abu Hurairah.<ref name="Meningitis 2">{{cite web |author1=Indonesian Ulema Council fatawa committee |title=penggunaan vaksin meningitis bagi jemaah haji atau umrah |trans-title=the use of meningitis vaccine for Hajj or Umrah pilgrims |year=2010 |url=https://halalmui.org/wp-content/uploads/2023/06/Fatwa-No-06-Tahun-2010-Penggunaan-Vaksin-Meningitis-Bagi-Jemaah-Haji-atau-Umrah.pdf |publisher=[[Indonesian Ulema Council]] |access-date=6 August 2024 |location=North Jakarta; Id |language=Id}}</ref>
+Meanwhile, [[Ministry of Religious Affairs (Indonesia)]] and [[Indonesian Ulema Council]] has issued a ruling for the cleansing protocol to manage [[COVID-19 pandemic]] Muslim victims dead bodies based on the fatwa verdict of Abu Hurairah when managing dead bodies of plague victims.<ref name="Indonesian Ministry and Ulama councils">{{cite journal |last1=Subandi |first1=Ayyub |last2=bin Anshor |first2=Saifullah |title=Fatwa MUI Tentang Pengurusan Jenazah Muslim yang Terinfeksi Covid-19 Ditinjau dari Perspektif Mazhab Syafi'i |journal=BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam |date=2020 |volume=1 |issue=2 |pages=235–250 |doi=10.36701/bustanul.v1i2.149|url=https://moraref.kemenag.go.id/documents/article/99047180253345331 |access-date=14 December 2021 |publisher=STIBA Makassar Institute|s2cid=225894961 |doi-access=free }}</ref> The same council worked together with [[Ministry of Health (Indonesia)|Ministry of Health]] to issue joint formal decrees of the obligation for [[Hajj (The Pilgrimage)|Hajj pilgrims]] to undergo [[Meningitis]] vaccination,<ref name="health ministry">{{cite web |last1=Rahayu Sedyaningsih |first1=Endang |title=JAMAAH HAJI 2010 GUNAKAN VAKSIN MENINGITIS HALAL |url=https://www.kemkes.go.id/article/print/1150/jamaah-haji-2010-gunakan-vaksin-meningitis-halal-.html |website=kemkes.go.id |publisher=Indonesian health ministry |access-date=14 December 2021 |date=2009}}</ref> on the basis of their ruling from Hadith of Abu Hurairah.<ref name="Meningitis 2">{{cite web |author1=Indonesian Ulema Council fatawa committee |title=penggunaan vaksin meningitis bagi jemaah haji atau umrah |trans-title=the use of meningitis vaccine for Hajj or Umrah pilgrims |year=2010 |url=https://halalmui.org/wp-content/uploads/2023/06/Fatwa-No-06-Tahun-2010-Penggunaan-Vaksin-Meningitis-Bagi-Jemaah-Haji-atau-Umrah.pdf |publisher=[[Indonesian Ulema Council]] |access-date=6 August 2024 |location=North Jakarta; Id |language=Id}}</ref>
 [[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.<ref name="Saleh al-Fawzan">{{cite book |last1=Al-Fawzan |first1=Saleh |author1-link=Saleh Al-Fawzan |title=Ringkasan Fikih Lengkap Volume 1 |date=2020 |publisher=Darul Falah |pages=11–477 |url=https://books.google.com/books?id=z4HsDwAAQBAJ |access-date=14 December 2021 |language=Indonesian}}</ref>
 === Hadith ===
-Abu Hurairah (رضي الله عنه) is credited with narrating at least 5,374 [[Ahadith|''hadith'']].<ref>Shorter Urdu Encyclopedia of Islam, University of the Punjab, Lahore, 1997, pg. 65.</ref><ref>{{Cite web |title=Sahih al-Bukhari 118 - Knowledge - كتاب العلم - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم) |url=https://sunnah.com/bukhari:118 |access-date=2021-02-23 |website=sunnah.com}}</ref><ref name="REINHART-2010">{{cite journal |last1=REINHART |first1=A. KEVIN |date=2010 |title=Juynbolliana, Graduahsm, the Big Bang, and Hadîth Study in the Twenty-First Century |url=http://www.almuslih.com/Library/Reinhart,%20A%20-%20Juybolliana.pdf |journal=Journal of the American Oriental Society |volume=130 |issue=3 |page=417 |access-date=4 June 2020 |archive-date=20 September 2020 |archive-url=https://web.archive.org/web/20200920214639/http://almuslih.com/Library/Reinhart,%20A%20-%20Juybolliana.pdf |url-status=dead }}</ref><ref name="UM">{{cite web |title=ON THE TRUTHFULNESS OF ABU HURAYRAH IN NARRATING HADITH |url=https://ejournal.um.edu.my/index.php/JUD/article/download/5413/3193/ |website=University of Malaya |access-date=12 December 2020}}</ref> Abu Hurairah (رضي الله عنه) continued collecting ''hadith'' after the death of Muhammad (ﷺ) from [[Abu Bakr]], [[Umar]], [[Aisha]], [[Fadl ibn Abbas]], [[Usama ibn Zayd]], [[Ubayy ibn Ka'b]], and [[Ka'b al-Ahbar]] (رضي الله عنهم أجمعين) .<ref name="Siyar a'lam Nubala" /><ref name="al Ishabah Ibn Hajar" /><ref name="al Mizzi Tandhib">{{cite book |last1=al-Mizzi |first1=Jamal ad-Din |title=Tahzib al Kamal fi al Rijal |author1-link=Jamal al-Din al-Mizzi |url=https://books.google.com/books?id=9QrYAAAAMAAJ |date=1980 |publisher=al-Maktabah at-Tijariyah Musthafa Ahmad al-Baz |page=34 |access-date=17 December 2021 |language=Arabic}}</ref> It is said by Abu Hurairah (رضي الله عنه) 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 (ﷺ) and author of "''Al-Sahifah al-Sadiqah''", the first Hadith book in history.<ref>{{cite web |last1=Abdul Hakim |first1=Luqman |title="Al-Sahifa al-Sadiqah" the oldest book in the hadith of the Prophet |url=https://islamonline.net/%D8%A7%D9%84%D8%B5%D8%AD%D9%8A%D9%81%D8%A9-%D8%A7%D9%84%D8%B5%D8%A7%D8%AF%D9%82%D8%A9-%D8%A3%D9%82%D8%AF%D9%85-%D9%83%D8%AA%D8%A7%D8%A8-%D9%81%D9%8A-%D8%A7%D9%84%D8%AD%D8%AF%D9%8A%D8%AB/ |access-date=17 December 2021 |website=Islam Online |language=ar |quote=Musnad Ahmad: 202 hadiths out of 632 hadiths. Sunan Abi Dawud: 81 hadiths out of 232 hadiths. Sunan an-Nasa'i: 53 hadiths out of 128 hadiths. Sunan Ibn Majah : 65 hadiths out of 117. Jami' al-Tirmidhi: 35 hadiths out of 89 hadiths. [12] Abdul Razzaq's work: 69 hadiths Ibn Abi Shaybah's workbook: 122 hadiths Sunan al- Daraqutni : 127 hadiths Al-Mustadrak of the Ruler: 90 Hadiths Al-Muhalla by Ibn Hazm: 115 hadiths [13]}}</ref> However, according to his own admission, Abu Hurairah (رضي الله عنه) 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 (رضي الله عنه) relied on his extraordinary memory.<ref name="Abdullah ibn Amr ibn al-Aas Hadith">{{cite web |last1=Anas Fakhruddin |first1=Mohammad |title=Abdullah bin 'Amr bin al-Ash, Sahabat yang Gemar Menulis Hadis |url=https://hadispedia.id/abdullah-bin-amr-bin-al-ash-sahabat-yang-gemar-menulis-hadis/ |website=hadispedia.id |date=17 January 2021 |publisher=El-Bukhari Institute |access-date=17 December 2021 |language=Indonesian |quote=أَبَا هُرَيْرَةَ يَقُوْلُ: لَمْ يَكُنْ أَحَدٌ مِنْ أَصْحَابِ رَسُوْلِ اللهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَكْثَرَ حَدِيْثاً مِنِّي، إِلاَّ مَا كَانَ مِنْ عَبْدِ اللهِ بنِ عَمْرٍو، فَإِنَّهُ يَكْتُبُ وَلاَ أَكْتُبُ   "Abu Hurairah berkata, "Tidak ada salah seorang sahabat Rasulullah saw yang lebih banyak meriwayatkan hadis dibanding diriku kecuali Abdullah bin 'Amr, ia menulis hadis sedangkan aku tidak melakukannya".}}</ref>
+Abu Hurairah is credited with narrating at least 5,374 [[Ahadith|''hadith'']].<ref>Shorter Urdu Encyclopedia of Islam, University of the Punjab, Lahore, 1997, pg. 65.</ref><ref>{{Cite web |title=Sahih al-Bukhari 118 - Knowledge - كتاب العلم - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم) |url=https://sunnah.com/bukhari:118 |access-date=2021-02-23 |website=sunnah.com}}</ref><ref name="REINHART-2010">{{cite journal |last1=REINHART |first1=A. KEVIN |date=2010 |title=Juynbolliana, Graduahsm, the Big Bang, and Hadîth Study in the Twenty-First Century |url=http://www.almuslih.com/Library/Reinhart,%20A%20-%20Juybolliana.pdf |journal=Journal of the American Oriental Society |volume=130 |issue=3 |page=417 |access-date=4 June 2020 |archive-date=20 September 2020 |archive-url=https://web.archive.org/web/20200920214639/http://almuslih.com/Library/Reinhart,%20A%20-%20Juybolliana.pdf |url-status=dead }}</ref><ref name="UM">{{cite web |title=ON THE TRUTHFULNESS OF ABU HURAYRAH IN NARRATING HADITH |url=https://ejournal.um.edu.my/index.php/JUD/article/download/5413/3193/ |website=University of Malaya |access-date=12 December 2020}}</ref> 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]].<ref name="Siyar a'lam Nubala" /><ref name="al Ishabah Ibn Hajar" /><ref name="al Mizzi Tandhib">{{cite book |last1=al-Mizzi |first1=Jamal ad-Din |title=Tahzib al Kamal fi al Rijal |author1-link=Jamal al-Din al-Mizzi |url=https://books.google.com/books?id=9QrYAAAAMAAJ |date=1980 |publisher=al-Maktabah at-Tijariyah Musthafa Ahmad al-Baz |page=34 |access-date=17 December 2021 |language=Arabic}}</ref> 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.<ref>{{cite web |last1=Abdul Hakim |first1=Luqman |title="Al-Sahifa al-Sadiqah" the oldest book in the hadith of the Prophet |url=https://islamonline.net/%D8%A7%D9%84%D8%B5%D8%AD%D9%8A%D9%81%D8%A9-%D8%A7%D9%84%D8%B5%D8%A7%D8%AF%D9%82%D8%A9-%D8%A3%D9%82%D8%AF%D9%85-%D9%83%D8%AA%D8%A7%D8%A8-%D9%81%D9%8A-%D8%A7%D9%84%D8%AD%D8%AF%D9%8A%D8%AB/ |access-date=17 December 2021 |website=Islam Online |language=ar |quote=Musnad Ahmad: 202 hadiths out of 632 hadiths. Sunan Abi Dawud: 81 hadiths out of 232 hadiths. Sunan an-Nasa'i: 53 hadiths out of 128 hadiths. Sunan Ibn Majah : 65 hadiths out of 117. Jami' al-Tirmidhi: 35 hadiths out of 89 hadiths. [12] Abdul Razzaq's work: 69 hadiths Ibn Abi Shaybah's workbook: 122 hadiths Sunan al- Daraqutni : 127 hadiths Al-Mustadrak of the Ruler: 90 Hadiths Al-Muhalla by Ibn Hazm: 115 hadiths [13]}}</ref> 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.<ref name="Abdullah ibn Amr ibn al-Aas Hadith">{{cite web |last1=Anas Fakhruddin |first1=Mohammad |title=Abdullah bin 'Amr bin al-Ash, Sahabat yang Gemar Menulis Hadis |url=https://hadispedia.id/abdullah-bin-amr-bin-al-ash-sahabat-yang-gemar-menulis-hadis/ |website=hadispedia.id |date=17 January 2021 |publisher=El-Bukhari Institute |access-date=17 December 2021 |language=Indonesian |quote=أَبَا هُرَيْرَةَ يَقُوْلُ: لَمْ يَكُنْ أَحَدٌ مِنْ أَصْحَابِ رَسُوْلِ اللهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَكْثَرَ حَدِيْثاً مِنِّي، إِلاَّ مَا كَانَ مِنْ عَبْدِ اللهِ بنِ عَمْرٍو، فَإِنَّهُ يَكْتُبُ وَلاَ أَكْتُبُ   "Abu Hurairah berkata, "Tidak ada salah seorang sahabat Rasulullah saw yang lebih banyak meriwayatkan hadis dibanding diriku kecuali Abdullah bin 'Amr, ia menulis hadis sedangkan aku tidak melakukannya".}}</ref>
-Muhammad (ﷺ) Sa'id Mursi recorded around 800 [[Companions of the Prophet|companions]] of Muhammad (ﷺ) and ''[[tabi'un]]'' who learnt ''hadith'' from Abu Hurairah.<ref name="Sa'id Mursi">{{cite book |last1=Sa'id Mursi |first1=Muhammad |editor1-last=Ihsan |translator1=Khoirul Amru Harahap |translator2=Ahmad Faozan |editor1-first=Muhammad |title=Tokoh-Tokoh Besar Islam Sepanjang Sejarah |date=2007 |publisher=Pustaka Al-Kautsar |url=https://books.google.com/books?id=LEcREAAAQBAJ|location=Cipinang Muara, East Jakarta, Indonesia |isbn=978-979-592-900-0 |page=129 |edition=First |access-date=16 December 2021 |language=Indonesian}}</ref> According to the records from Ibn Hajar and ad-Dhahabi, Abu Hurairah (رضي الله عنه) fellow Sahabah and Tabi'un who narrated hadiths from him were [[Abd Allah ibn Umar ibn al-Khattab]], [[Ibn Abbas]], [[Jabir ibn Abd Allah]], [[Anas ibn Malik]], [[Said ibn al-Musayyib]], [[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|Qasim ibn Muhammad (ﷺ) ibn Abi Bakr]], among others.<ref name="Siyar a'lam Nubala" /><ref name="al Ishabah Ibn Hajar" />
+Muhammad Sa'id Mursi recorded around 800 [[Companions of the Prophet|companions]] of Muhammad and ''[[tabi'un]]'' who learnt ''hadith'' from Abu Hurairah.<ref name="Sa'id Mursi">{{cite book |last1=Sa'id Mursi |first1=Muhammad |editor1-last=Ihsan |translator1=Khoirul Amru Harahap |translator2=Ahmad Faozan |editor1-first=Muhammad |title=Tokoh-Tokoh Besar Islam Sepanjang Sejarah |date=2007 |publisher=Pustaka Al-Kautsar |url=https://books.google.com/books?id=LEcREAAAQBAJ|location=Cipinang Muara, East Jakarta, Indonesia |isbn=978-979-592-900-0 |page=129 |edition=First |access-date=16 December 2021 |language=Indonesian}}</ref> According to the records from Ibn Hajar and ad-Dhahabi, Abu Hurairah fellow Sahabah and Tabi'un who narrated hadiths from him were [[Abd Allah ibn Umar ibn al-Khattab]], [[Ibn Abbas]], [[Jabir ibn Abd Allah]], [[Anas ibn Malik]], [[Said ibn al-Musayyib]], [[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.<ref name="Siyar a'lam Nubala" /><ref name="al Ishabah Ibn Hajar" />
 ==== Abu Hurairah's narrative chains ====
-According to Ali Ahmad as-Salus, Abu Hurairah (رضي الله عنه) possessed more ''asnād'' (<small>{{Singular abbr}}</small> [[Hadith studies|''sanad'']], {{Langx|ar|سَنَد|lit=chain|translit=}}) than [[Ibn Abbas]], [[Aisha]], [[Abd Allah ibn Umar ibn al-Khattab|Abd Allah ibn Umar]], and [[Abdullah ibn Masud]].<ref name="Prof. Dr. Ali Ahmad Salus">{{cite book |last1=Ahmad Salus |first1=Ali |url=https://books.google.com/books?id=0ufhDwAAQBAJ |title=Ensiklopedi Sunnah dan Syiah Jilid 1 |date=2001 |publisher=Pustaka Al-Kautsar/Dar at Taqwa |edition=First |page=269 |language=Indonesian |translator1=Bisri Abdus Samad |type=Prof. Dr |format=Ebook |access-date=14 December 2021 |translator2=Asmun Solihan Zamakhsyari}}</ref> According to [[Al-Dhahabi]], the healthiest and most authentic ''asnād'' of narrators beginning at Abu Hurairah (رضي الله عنه) were:<ref name="Siyar a'lam Nubala" />
+According to Ali Ahmad as-Salus, Abu Hurairah possessed more ''asnād'' (<small>{{Singular abbr}}</small> [[Hadith studies|''sanad'']], {{Langx|ar|سَنَد|lit=chain|translit=}}) than [[Ibn Abbas]], [[Aisha]], [[Abd Allah ibn Umar ibn al-Khattab|Abd Allah ibn Umar]], and [[Abdullah ibn Masud]].<ref name="Prof. Dr. Ali Ahmad Salus">{{cite book |last1=Ahmad Salus |first1=Ali |url=https://books.google.com/books?id=0ufhDwAAQBAJ |title=Ensiklopedi Sunnah dan Syiah Jilid 1 |date=2001 |publisher=Pustaka Al-Kautsar/Dar at Taqwa |edition=First |page=269 |language=Indonesian |translator1=Bisri Abdus Samad |type=Prof. Dr |format=Ebook |access-date=14 December 2021 |translator2=Asmun Solihan Zamakhsyari}}</ref> According to [[Al-Dhahabi]], the healthiest and most authentic ''asnād'' of narrators beginning at Abu Hurairah were:<ref name="Siyar a'lam Nubala" />
-* Abu Hurairah (رضي الله عنه) → [[Ibn Sirin]] → Ayyub al-Sakhtiani
+* Abu Hurairah → [[Ibn Sirin]] → Ayyub al-Sakhtiani
-* Abu Hurairah (رضي الله عنه) → Ibn Sirin → [[Abd Allah ibn Awn]]
+* Abu Hurairah → Ibn Sirin → [[Abd Allah ibn Awn]]
-* Abu Hurairah (رضي الله عنه) → Abdul Rahman bin Hormuz → Abdullah ibn Dhakwan
+* Abu Hurairah → Abdul Rahman bin Hormuz → Abdullah ibn Dhakwan
-* Abu Hurairah (رضي الله عنه) → [[Said ibn al-Musayyib]] → [[Ibn Shihab al-Zuhri]]
+* Abu Hurairah → [[Said ibn al-Musayyib]] → [[Ibn Shihab al-Zuhri]]
-According to [[Al-Khatib al-Baghdadi]], [[Ali ibn al-Madini]] (d. 849) considered the most authentic chain that begin with Abu Hurairah (رضي الله عنه) as being Abu Hurairah (رضي الله عنه) → Ibn Sirin → Ayyub al-Sakhtiani → [[Hammad ibn Zaid]].<ref>{{cite book |last1=al-Baghdadi |first1=Al-Khatib |url=https://al-maktaba.org/book/13055 |title=الكفاية في علم الرواية للخطيب البغدادي |publisher=Maktaba al Ilmiyyah |location=Medina |page=398 |language=Arabic |author1-link=Al-Khatib al-Baghdadi |access-date=18 December 2021}}</ref>
+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]].<ref>{{cite book |last1=al-Baghdadi |first1=Al-Khatib |url=https://al-maktaba.org/book/13055 |title=الكفاية في علم الرواية للخطيب البغدادي |publisher=Maktaba al Ilmiyyah |location=Medina |page=398 |language=Arabic |author1-link=Al-Khatib al-Baghdadi |access-date=18 December 2021}}</ref>
-According to [[Ahmad Muhammad Shakir|Ahmad Muhammad (ﷺ) Shakir]] (d. 1958), a ''hadith'' scholar from [[Al-Azhar University]], the most authentic ''asnād'' that came from Abu Hurayrah were:<ref name="كتاب أبو هريرة راوية الإسلام|trans-title=The book of Abu Huraira, the narrator of Islam">{{cite book |last1=Ajaj al-Khatib |first1=Muhammad |editor1-last=Ibn Muhammad al-Qurashi |editor1-first=Tawfiq |title=كتاب أبو هريرة راوية الإسلام|trans-title=The book of Abu Huraira, the narrator of Islam |date=1982 |publisher=Maktabah al Wahbah |location=Cairo |url=https://al-maktaba.org/book/31887 |access-date=18 December 2021}}</ref>
+According to [[Ahmad Muhammad Shakir]] (d. 1958), a ''hadith'' scholar from [[Al-Azhar University]], the most authentic ''asnād'' that came from Abu Hurayrah were:<ref name="كتاب أبو هريرة راوية الإسلام|trans-title=The book of Abu Huraira, the narrator of Islam">{{cite book |last1=Ajaj al-Khatib |first1=Muhammad |editor1-last=Ibn Muhammad al-Qurashi |editor1-first=Tawfiq |title=كتاب أبو هريرة راوية الإسلام|trans-title=The book of Abu Huraira, the narrator of Islam |date=1982 |publisher=Maktabah al Wahbah |location=Cairo |url=https://al-maktaba.org/book/31887 |access-date=18 December 2021}}</ref>
-* Abu Hurairah (رضي الله عنه) → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → [[Malik ibn Anas]]
+* Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → [[Malik ibn Anas]]
-* Abu Hurairah (رضي الله عنه) → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → [[Ma'mar ibn Rashid]]
+* Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → [[Ma'mar ibn Rashid]]
-* Abu Hurairah (رضي الله عنه) → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → [[Sufyan ibn ʽUyaynah]]
+* Abu Hurairah → Said ibn al-Musayyib → Ibn Shihab al-Zuhri → [[Sufyan ibn ʽUyaynah]]
-* Abu Hurairah (رضي الله عنه) → Ibn Sirin → Ayyub al-Sakhtiani → [[Hammad ibn Zaid]]
+* Abu Hurairah → Ibn Sirin → Ayyub al-Sakhtiani → [[Hammad ibn Zaid]]
-* Abu Hurairah (رضي الله عنه) → Ubaidah ibn Sufyan al Hadhrami → Ismail ibn Al-Hakim
+* Abu Hurairah → Ubaidah ibn Sufyan al Hadhrami → Ismail ibn Al-Hakim
-* Abu Hurairah (رضي الله عنه) → [[Hammam ibn Munabbih]] →  Ma'mar ibn Rashid
+* Abu Hurairah → [[Hammam ibn Munabbih]] →  Ma'mar ibn Rashid
-According to [[Muhammad Nasiruddin al-Albani|Al-Albani]] in his book, ''Silsalat al-Hadith ad-Da'ifah, ''the ''[[madhhab]]'' of Abu Hurairah (رضي الله عنه) was taken as a guideline for [[Hadith studies|''hadith'' scholars]] to evaluate the validity of a ''hadith''.<ref name="Silsilah Hadits Dhaif Ma'udhu; Albani">{{cite book |last1=Nāṣir al-Dīn Albānī |first1=Muḥammad |url=https://books.google.com/books?id=q3GyOBpkPX4C |title=Silsilah hadits dha'if dan maudhu' Volume 3 |date=1995 |publisher=Gema Insani Press |isbn=979-561-288-3 |page=205 |language=Indonesian |translator=A. M. Basalamah |author-link1=Muhammad Nasiruddin al-Albani |access-date=14 December 2021}}</ref>
+According to [[Muhammad Nasiruddin al-Albani|Al-Albani]] in his book, ''Silsalat al-Hadith ad-Da'ifah, ''the ''[[madhhab]]'' of Abu Hurairah was taken as a guideline for [[Hadith studies|''hadith'' scholars]] to evaluate the validity of a ''hadith''.<ref name="Silsilah Hadits Dhaif Ma'udhu; Albani">{{cite book |last1=Nāṣir al-Dīn Albānī |first1=Muḥammad |url=https://books.google.com/books?id=q3GyOBpkPX4C |title=Silsilah hadits dha'if dan maudhu' Volume 3 |date=1995 |publisher=Gema Insani Press |isbn=979-561-288-3 |page=205 |language=Indonesian |translator=A. M. Basalamah |author-link1=Muhammad Nasiruddin al-Albani |access-date=14 December 2021}}</ref>
 === Criticism ===
@@ Line 113: / Line 113: @@
 According to Yasin Jibouri, several [[Shia]] scholars such as Ja'far al-Iskafi regarded Abu Hurayra as telling lies.<ref name="al-islam.org">{{Cite web|url=https://www.al-islam.org/muhammad-yasin-jibouri/prophet-madina-622-ad#abu-hurayra-and-falsification-hadith|title=Abu Hurayra and the Falsification of Hadith|website=al-islam.org|language=en |access-date=2019-11-12}}</ref> Same goes with Abu Rayyah, independent writer from Egypt who quoted medieval Shia source in his report regarding Abu Hurairah.<ref>{{Cite book|url=https://books.google.com/books?id=dGJtDwAAQBAJ&q=the+lost+art+of+scripture|title=The Lost Art of Scripture|last=Armstrong|first=Karen  |date=2019|publisher=Random House|isbn=978-1-4735-4727-8|language=en|pages=390–391}}</ref> Certain Shia writers are known for doubting his authority as a narrator.<ref name="al-islam.org"/> As [[Abdullah Saeed (professor)|Abdullah Saeed]] points out the writing from Abu Rayyah that Caliph [[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.<ref>{{Cite book|url=https://books.google.com/books?id=gFNJAgAAQBAJ&q=Reading+the+Qur%27an+in+the+Twenty-First+Century:+A+Contextualist+Approach|title=Reading the Qur'an in the Twenty-First Century: A Contextualist Approach|last=Saeed|first=Abdullah |date=2013|publisher=Routledge|isbn=978-1-317-97414-7|language=en}}</ref>
-However, researchers have found that the [[Sunni]] scholarly community unanimously regarded Abu Hurairah (رضي الله عنه) as trustworthy both classical medieval and modern contemporaries, and they thought the allegation of the hadith falsification by Abu Hurairah (رضي الله عنه) 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 (رضي الله عنه) are not accepted even during the early times of Islam for several reasons, including because those who criticise Abu Hurairah (رضي الله عنه) 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).<ref name="Siyar a'lam Nubala" /> 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.<ref name="Badri Khairuman" />
+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 criticise 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).<ref name="Siyar a'lam Nubala" /> 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.<ref name="Badri Khairuman" />
-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,<ref name="Defense of Abu Hurayrah A Reply to some erroneous claims">{{cite web |last1=al-Tamimi |first1=Ali |title=Defense of Abu Hurayrah A Reply to some erroneous claims |url=http://www.islamicweb.com/beliefs/cults/defend_abuhurayrah.htm |website=Islam Web |access-date=13 December 2021}}</ref><ref name="Safia Aoude">{{cite journal |last1=Aoude |first1=Safia |title=An overview of Muslim polemics on the muḥadith Abû Huraîrah and the question of his authenticity |url=https://www.academia.edu/7415665 |website=Academia |access-date=13 December 2021}}</ref> Particularly from anonymous writer who has pen name "O. Hashem" who write his criticism towards Abu Hurairah (رضي الله عنه) in his book, ''Saqifah''.<ref name="Kholid Syamhudi" /> 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]],<ref name="دفاع عن أبي هريرة رضي الله عنه (عرض كتاب)  رابط الموضوع">{{cite web |title=دفاع عن أبي هريرة رضي الله عنه (عرض كتاب) رابط الموضوع |url=https://www.alukah.net/literature_language/0/7795/ |website=خاص شبكة الألوكة |access-date=24 December 2021 |date=2009}}</ref> 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.<ref name="Kholid Syamhudi">{{cite web |last1=Kholid Syamhudi |first1=Abu Asma |title=Abu Hurairah Radhiyallahu Anhu Teraniaya (1) |url=https://almanhaj.or.id/3093-abu-hurairah-radhiyallahu-anhu-teraniaya-1.html |website=Almanhaj |publisher=As Sunnah Magazine |access-date=13 December 2021 |location=Surakarta, Indonesia |language=Indonesian |date=2004}}</ref> While Muhammad (ﷺ) ibn al-Uthaymeen dismissing such criticism towards Abu Hurairah (رضي الله عنه) which came from Shia traditions as he said they are simply "a collection of error traditions".<ref name="Ibn Uthaymeen 2">{{cite web |last1=ibn al-Uthaymeen |first1=Muhammad |author1-link=Muhammad ibn al-Uthaymeen |title=الرد على دعوى التقارب مع الرافضة  |url=https://binothaimeen.net/content/5790 |website=binothaimeen.net |publisher=Sheikh Mohammed bin Saleh Al-Othaimeen Charitable Foundation |access-date=17 December 2021}}</ref>
+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,<ref name="Defense of Abu Hurayrah A Reply to some erroneous claims">{{cite web |last1=al-Tamimi |first1=Ali |title=Defense of Abu Hurayrah A Reply to some erroneous claims |url=http://www.islamicweb.com/beliefs/cults/defend_abuhurayrah.htm |website=Islam Web |access-date=13 December 2021}}</ref><ref name="Safia Aoude">{{cite journal |last1=Aoude |first1=Safia |title=An overview of Muslim polemics on the muḥadith Abû Huraîrah and the question of his authenticity |url=https://www.academia.edu/7415665 |website=Academia |access-date=13 December 2021}}</ref> Particularly from anonymous writer who has pen name "O. Hashem" who write his criticism towards Abu Hurairah in his book, ''Saqifah''.<ref name="Kholid Syamhudi" /> 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]],<ref name="دفاع عن أبي هريرة رضي الله عنه (عرض كتاب)  رابط الموضوع">{{cite web |title=دفاع عن أبي هريرة رضي الله عنه (عرض كتاب) رابط الموضوع |url=https://www.alukah.net/literature_language/0/7795/ |website=خاص شبكة الألوكة |access-date=24 December 2021 |date=2009}}</ref> 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.<ref name="Kholid Syamhudi">{{cite web |last1=Kholid Syamhudi |first1=Abu Asma |title=Abu Hurairah Radhiyallahu Anhu Teraniaya (1) |url=https://almanhaj.or.id/3093-abu-hurairah-radhiyallahu-anhu-teraniaya-1.html |website=Almanhaj |publisher=As Sunnah Magazine |access-date=13 December 2021 |location=Surakarta, Indonesia |language=Indonesian |date=2004}}</ref> While Muhammad ibn al-Uthaymeen dismissing such criticism towards Abu Hurairah which came from Shia traditions as he said they are simply "a collection of error traditions".<ref name="Ibn Uthaymeen 2">{{cite web |last1=ibn al-Uthaymeen |first1=Muhammad |author1-link=Muhammad ibn al-Uthaymeen |title=الرد على دعوى التقارب مع الرافضة  |url=https://binothaimeen.net/content/5790 |website=binothaimeen.net |publisher=Sheikh Mohammed bin Saleh Al-Othaimeen Charitable Foundation |access-date=17 December 2021}}</ref>
-According to Burhanuddin from Indonesia's [[Ministry of Religious Affairs (Indonesia)|Ministry of Religious Affairs]], the scholars observation from Siba'i, Abdul Mun'im Shalih Al-'Ali, Dhiya'urrahman Al A'Dzamy, Muhammad (ﷺ) 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 [[Ignác Goldziher|Goldziher]].<ref name="Kemenag kritisi Abu Rayyah">{{cite thesis |degree=Doctorate |last1=Burhanuddin Ubaidillah |first1=Muhammad |title=Kritik Maḥmūd Abū Rayyah terhadap Ḥadith dalam perspektif sosiologi pengetahuan |date=2018 |url=https://123dok.com/document/q5999vwz-kritik-ma-mud-abu-rayyah-adith-perspektif-sosiologi-pengetahuan.html |access-date=17 December 2021 |publisher=Ministry of Religious Affairs (Indonesia) |language=id}}</ref>
+According to Burhanuddin from Indonesia's [[Ministry of Religious Affairs (Indonesia)|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 [[Ignác Goldziher|Goldziher]].<ref name="Kemenag kritisi Abu Rayyah">{{cite thesis |degree=Doctorate |last1=Burhanuddin Ubaidillah |first1=Muhammad |title=Kritik Maḥmūd Abū Rayyah terhadap Ḥadith dalam perspektif sosiologi pengetahuan |date=2018 |url=https://123dok.com/document/q5999vwz-kritik-ma-mud-abu-rayyah-adith-perspektif-sosiologi-pengetahuan.html |access-date=17 December 2021 |publisher=Ministry of Religious Affairs (Indonesia) |language=id}}</ref>
-Badri Khairuman from Kalijaga Islamic University, on the other side, has pointed out that Abu Rayyah critic towards Abu Hurairah (رضي الله عنه) were flawed according to the main principles of [[Biographical evaluation]] traditions and accusing Abu Rayyah relying on single source of 12th AD twelver Shia scholar, [[Allamah Al-Hilli]].<ref name="Badri Khairuman">{{cite journal |last1=Khairuman |first1=Badri |title=Kontroversi sahabat Nabi: Studi kritis pemikiran Abu Rayyah mengenai Abu Hurairah dan peranannya dalam periwayatan Hadis |journal=Islam > Sahabat, Comapnions |date=2021 |volume=1 |pages=71–154 |isbn=9786236070949 |url=http://digilib.uinsgd.ac.id/41454/ |access-date=13 December 2021 |language=Indonesian}}</ref> Furthermore, the case of accusation of Abu Hurairah (رضي الله عنه) 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 (رضي الله عنه) twice as governor of Bahrain and entrusting him to produce Fatwa in eastern Arabia, while on the last years of Umar, the caliph appoint Abu Hurairah (رضي الله عنه) as judge in Medina, the citadel of caliphate.<ref name="Badri 2">{{cite journal |last1=Khaeruman |first1=Badri |title=On the Truthfulness of Abu Hurayrah in Narrating Hadith |journal=Jurnal Usuluddin |date=2007 |volume=26 |url=https://mjes.um.edu.my/index.php/JUD/article/view/5413 |access-date=14 December 2021 |publisher=University Sunan Gunung Djati |location=Bandung, Indonesia |language=English}}</ref> 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.<ref name="Badri Khairuman" /> While scholar, [[Abdur-Rahman al-Mu'allimee al-Yamani]] gave short remarks that Abu Rayyah assessment towards Abu Hurairah (رضي الله عنه) came from biased view, not proper methodology of Hadith study.<ref name="Sochimin pdf">{{cite journal |last1=Sochimin |first1=Sochimin |title=TELAAH PEMIKIRAN HADIS MAHMUD ABU RAYYAH DALAM BUKU "AḌWA' 'ALA AL-SUNNAH AL-MUHAMMADIYAH" |journal=HUNAFA Jurnal Studia Islamika |date=2012 |volume=9 |issue=2 |pages=271 (1–18) |url=https://www.researchgate.net/publication/317567339 |access-date=17 December 2021 |publisher=Hunafa |doi=10.24239/jsi.v9i2.77.271-300 |doi-access=free }}</ref><ref name="Hasrul pdf">{{cite journal |author1=Hasrul |title=PEMIKIRAN HADIS MAHMUD ABU RAYYAH |type=Thesis |journal=UIN Syarif Hidayatullah |date=2016|url=https://www.scribd.com/doc/317049575/Pemikiran-Abu-Rayyah-tentang-Ilmu-Hadis-PDF |access-date=17 December 2021 |publisher=Hunafa Syarif Hidayatullah Islamic University Jakarta}}</ref>
+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 [[Biographical evaluation]] traditions and accusing Abu Rayyah relying on single source of 12th AD twelver Shia scholar, [[Allamah Al-Hilli]].<ref name="Badri Khairuman">{{cite journal |last1=Khairuman |first1=Badri |title=Kontroversi sahabat Nabi: Studi kritis pemikiran Abu Rayyah mengenai Abu Hurairah dan peranannya dalam periwayatan Hadis |journal=Islam > Sahabat, Comapnions |date=2021 |volume=1 |pages=71–154 |isbn=9786236070949 |url=http://digilib.uinsgd.ac.id/41454/ |access-date=13 December 2021 |language=Indonesian}}</ref> 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.<ref name="Badri 2">{{cite journal |last1=Khaeruman |first1=Badri |title=On the Truthfulness of Abu Hurayrah in Narrating Hadith |journal=Jurnal Usuluddin |date=2007 |volume=26 |url=https://mjes.um.edu.my/index.php/JUD/article/view/5413 |access-date=14 December 2021 |publisher=University Sunan Gunung Djati |location=Bandung, Indonesia |language=English}}</ref> 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.<ref name="Badri Khairuman" /> 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.<ref name="Sochimin pdf">{{cite journal |last1=Sochimin |first1=Sochimin |title=TELAAH PEMIKIRAN HADIS MAHMUD ABU RAYYAH DALAM BUKU "AḌWA' 'ALA AL-SUNNAH AL-MUHAMMADIYAH" |journal=HUNAFA Jurnal Studia Islamika |date=2012 |volume=9 |issue=2 |pages=271 (1–18) |url=https://www.researchgate.net/publication/317567339 |access-date=17 December 2021 |publisher=Hunafa |doi=10.24239/jsi.v9i2.77.271-300 |doi-access=free }}</ref><ref name="Hasrul pdf">{{cite journal |author1=Hasrul |title=PEMIKIRAN HADIS MAHMUD ABU RAYYAH |type=Thesis |journal=UIN Syarif Hidayatullah |date=2016|url=https://www.scribd.com/doc/317049575/Pemikiran-Abu-Rayyah-tentang-Ilmu-Hadis-PDF |access-date=17 December 2021 |publisher=Hunafa Syarif Hidayatullah Islamic University Jakarta}}</ref>
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