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The name of Abu Hurairah radiya Llahu ‘anhu was ‘Abdur Rahman ibn Sakhr. He was of the progeny of Tha’labah ibn Sulaim ibn Fahm ibn Ghanam ibn Daws al Yamani. He is Dawsi, on account of his relation to Daws ibn ‘Adnan ibn ‘Abdullah ibn Zahran ibn Ka’b ibn Harith ibn Ka’b ibn ‘Abdullah ibn Malik ibn Nasr. They are the progeny of Ibn al Azd and the Azd are one of the largest and most famous tribes of the Arabs.
According to the scholars, the most authentic opinion is that his name before embracing Islam was ‘Abdul Shams and after embracing Islam, the Messenger salla Llahu ‘alayhi wa sallam named him ‘Abdur Rahman; since it is impermissible to name any person as a slave of another (besides Allah) or of something. He is a slave of Allah (‘Abdullah), thus he was named ‘Abdullah or ‘Abdur Rahman. He became more famous by his common name, such that his real name was close to being forgotten.
Al Hakim has reported that Abu Hurairah radiya Llahu ‘anhu said:
I was given the name Abu Hurairah because I used to shepherd the sheep of my family, and one day I found a kitten in the wilderness. I placed it in my sleeve and when I returned, they heard the sound of the kitten in my sleeve. They asked, “What is this, O ‘Abdul Shams?” I replied that it was a kitten, I had found. They in turn said, “So you are Abu Hurairah.” The name stuck after that.
It has been reported in Tirmidhi:
I used to shepherd the sheep of my family and I had a small kitten (which I used to care for). I used to place it in a tree at nights and during the day, I would take it along with me and play with it. Thus, they began calling me Abu Hurairah.
However, Abu Hurairah radiya Llahu ‘anhu said:
The Messenger salla Llahu ‘alayhi wa sallam would call me by Abu Hirr and people would call me by Abu Hurairah.
It was on account of this that he would say:
If you were to call me by Abu Hirr, it would be more beloved to me than calling me Abu Hurairah.
He migrated to the Prophet salla Llahu ‘alayhi wa sallam in the seventh year after hijrah, between the treaty of Hudaybiyyah and Khaybar. His age at that time was approximately thirty. He then returned to Madinah along with the Messenger salla Llahu ‘alayhi wa sallam from Khaybar and stayed on Suffah, where he remained constantly in the company of the Messenger salla Llahu ‘alayhi wa sallam. He would accompany the Messenger salla Llahu ‘alayhi wa sallam wherever he went and would eat with him majority of the time until the demise of the Messenger salla Llahu ‘alayhi wa sallam.
The benefit of remaining in the company of the Messenger salla Llahu ‘alayhi wa sallam constantly was that he was able to hear from him what others did not and study his practices more closely. When he embraced Islam, his memory was weak and so he complained to the Messenger salla Llahu ‘alayhi wa sallam about this. The Messenger instructed him to open his shawl, which he did. The Messenger salla Llahu ‘alayhi wa sallam then instructed him to hold it to his chest, which he did as well. Thereafter he never forgot any hadith. This incident is known as the incident of spreading the shawl which has been reported by al Bukhari, Muslim, Ahmed, al Nasaʼi, Abu Ya’la and Abu Nuaim.
Allah subhanahu wa ta ‘ala honoured the Sahabah in many verses of the Qur’an confirming both their virtue and reliability. Amongst these verses are those that were revealed regarding a specific Sahabi or all the Sahabah who participated with the Messenger salla Llahu ‘alayhi wa sallam in a specific event; such as the Sahabah who pledged their allegiance to the Messenger salla Llahu ‘alayhi wa sallam at Hudaybiyyah. There are also those verses that were revealed regarding all the Sahabah, including all of them in that virtue.
In a similar manner, the Messenger salla Llahu ‘alayhi wa sallam honoured his Sahabah by seeking forgiveness for them, announcing their virtue and reliability; either for a specific individual, a group amongst them or all of them in general.
Amongst the verses which are general and include Abu Hurairah radiya Llahu ‘anhu in the virtue mentioned:
مُحَمَّدٌ رَّسُوْلُ اللّٰهِؕ وَ الَّذِیْنَ مَعَه اَشِدَّآءُ عَلَی الْكُفَّارِ رُحَمَآءُ بَیْنَهُمْ تَرٰىهُمْ رُکَّعًا سُجَّدًا یَّبْتَغُوْنَ فَضْلًا مِّنَ اللّٰهِ وَ رِضْوَانًا سِیْمَاهُمْ فِیْ وُجُوْهِهِمْ مِّنْ اَثَرِ السُّجُوْدِؕ ذٰلِکَ مَثَلُهُمْ فِی التَّوْرٰىةِ وَ مَثَلُهُمْ فِی الْاِنْجِیْلِ کَزَرْعٍ اَخْرَجَ شَطْـَٔه فَاٰزَرَه فَاسْتَغْلَظَ فَاسْتَوٰی عَلٰی سُوْقِهٖ یُعْجِبُ الزُّرَّاعَ لِیَغِیْظَ بِهِمُ الْكُفَّارَ وَعَدَ اللّٰهُ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ مِنْهُمْ مَّغْفِرَةً وَّ اَجْرًا عَظِیْمًا
Muhammad salla Llahu ‘alayhi wa sallam is Allah’s Rasul and those with him (the Sahabah) are stern against the kuffar and compassionate among themselves. You will see them sometimes bowing, sometimes prostrating, seeking Allah’s bounty and His pleasure. Their hallmark is on their faces because of the effect of prostration. This is their description in the Torah. Their description in the Gospel (Injil) is like that of a plant that sprouts its shoots and strengthens it, after which it becomes thick and stands on its own stem, pleasing the farmer. So that the kuffar may be enraged by them. Allah has promised forgiveness and a grand reward for those of them who have iman and who do good deeds.
Amongst the last verses to be revealed:
لَقَدْ تَّابَ اللّٰهُ عَلَی النَّبِیِّ وَ الْمُهٰجِرِیْنَ وَ الْاَنْصَارِ الَّذِیْنَ اتَّبَعُوْهُ فِیْ سَاعَةِ الْعُسْرَةِ مِنْۢ بَعْدِ مَا کَادَ یَزِیْغُ قُلُوْبُ فَرِیْقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَیْهِمْ اِنَّه بِهِمْ رَءُوْفٌ رَّحِیْمٌ
Allah has certainly turned in mercy towards the Prophet salla Llahu ‘alayhi wa sallam and towards the Muhajirin and the Ansar, who followed him in the hour of difficulty (to Tabuk) after the hearts of some of them were almost shaken (causing them to hesitate). Without doubt, He is Most Compassionate and Most Merciful towards them.
Abu Hurairah radiya Llahu ‘anhu is one of the Sahabah and he too is included in the virtue mentioned for them, and is awarded the same reliability awarded to all of them in the verses cited above. He is also included in the supplications the Messenger salla Llahu ‘alayhi wa sallam made for his Sahabah, the virtue of hijrah—as he emigrated before the conquest of Makkah—the honour of the Messenger salla Llahu ‘alayhi wa sallam supplicating specifically for him, the virtue of jihad alongside the Messenger salla Llahu ‘alayhi wa sallam as well as the virtue of memorising the hadith of the Messenger salla Llahu ‘alayhi wa sallam and propagating it; all of these virtues apply to him as well.
The Messenger salla Llahu ‘alayhi wa sallam said to Abu Hurairah radiya Llahu ‘anhu:
I take an oath by the One who has control of my life, I knew that you would be the first to ask me about this from my Ummah on account of the desire for knowledge which I see in you.
In another narration:
I knew that no one would ask me about this hadith before you when I saw the desire you have for (learning) hadith.
Abu Sa’id al Khudri radiya Llahu ‘anhu has narrated that the Messenger salla Llahu ‘alayhi wa sallam said:
Abu Hurairah radiya Llahu ‘anhu is a vessel of knowledge.
Zaid ibn Thabit radiya Llahu ‘anhu narrates:
We said, “O Messenger of Allah salla Llahu ‘alayhi wa sallam, we also ask for such knowledge that will never be forgotten.”
The Messenger salla Llahu ‘alayhi wa sallam replied, “The slave of Daws (Abu Hurairah radiya Llahu ‘anhu) has surpassed you all with this.”
A person once came to Ibn ‘Abbas radiya Llahu ‘anhu asking a ruling, Ibn ‘Abbas said to Abu Hurairah radiya Llahu ‘anhu:
You issue the ruling, O Abu Hurairah radiya Llahu ‘anhu, as this predicament has come to you.
Imam al Shafi’i has said:
Abu Hurairah radiya Llahu ‘anhu is the most retentive of those who reported hadith in his era.
Imam al Bukhari said:
Close to eight hundred scholars have reported hadith from him and he was the most retentive of those who reported hadith in his era.
Imam al Dhahabi said:
An imam, faqih, mujtahid, hafiz, and Sahabi of the Messenger of Allah salla Llahu ‘alayhi wa sallam, Abu Hurairah radiya Llahu ‘anhu al Dawsi, al Yemani. The leader of the reliable retentive narrators.
Imam al Dhahabi says elsewhere:
Abu Hurairah radiya Llahu ‘anhu is the pinnacle of memorising what he heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam and narrating it exactly as he heard it.
He also said:
Abu Hurairah radiya Llahu ‘anhu had a most reliable memory, we do not know of any instance where he erred in narrating a hadith.
He also said:
He is a leader in the Qur’an, Sunnah, and fiqh.
Where is the equal of Abu Hurairah radiya Llahu ‘anhu in memory and abundance of knowledge?
Abu Hurairah radiya Llahu ‘anhu narrated from many Sahabah amongst whom are: Abu Bakr, ‘Umar, Fadl ibn ‘Abbas, Ubayy ibn Ka’b, Usamah ibn Zaid, and ‘Aʼishah radiya Llahu ‘anhum.
As for those Sahabah who narrated from him, they were: ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhu, ‘Abdullah ibn ‘Umar radiya Llahu ‘anhu, Anas ibn Malik radiya Llahu ‘anhu, Wathilah ibn Asqa’ radiya Llahu ‘anhu, Jabir ibn ‘Abdullah al Ansari radiya Llahu ‘anhu, and Abu Ayub al Ansari radiya Llahu ‘anhu.
Amongst the Tabi’in who narrated from him are Sa’id ibn Musayyab (his son-in-law), ‘Abdullah ibn Tha’labah, Urwah ibn Zubair, Qabisah ibn Dhu’ayb, Salman al Aghar, Sulaiman ibn Yasar, ‘Iraq ibn Malik, Salim ibn ‘Abdullah ibn ‘Umar, Abu Salamah ibn ‘Abdur Rahman ibn ‘Awf, Hamid ibn ‘Abdur Rahman ibn ‘Awf, Muhammad ibn Sirin, ‘Ata ibn Abi Rabah, ‘Ata ibn Yasar, as well as many others, as Imam al Bukhari has mentioned reaching approximately eight hundred.
His ahadith have been reported by a number of huffaz of hadith in their Masanid, Sihah, Sunan, Ma’ajim, Musanafat, etc. There is no reliable book of hadith which does not contain the narrations of this esteemed Sahabi.
His narrations can be found in all chapters of fiqh, ‘aqa’id, ‘ibadat, mu’amalat, jihad, siyar, manaqib, tafsir, talaq, nikah, adab, da’wat, riqaq, dhikr, tasbih, etc.
Imam Ahmed ibn Hambal rahimahu Llah has reported 3848 ahadith of Abu Hurairah radiya Llahu ‘anhu in his Musnad, many of which are repetitions either in meaning or wording (reported via different chains of narration).
Imam Baqi ibn Makhlad rahimahu Llah (201 A.H-276 A.H) has reported 5375 ahadith of Abu Hurairah radiya Llahu ‘anhu in his Musnad.
The authors of the al Sihah al Sittah and Imam Malik rahimahu Llah in his Muwattaʾ have reported 2218 ahadith of his collectively. Sahih al Bukhari and Sahih Muslim have reported 609 ahadith of his; 326 of which can be found in both Sahih al Bukhari and Sahih Muslim, while Imam al Bukhari rahimahu Llah has reported 93 in Sahih al Bukhari (which are not reported in Muslim) and Imam Muslim rahimahu Llah 190 (which are not found in al Bukhari).
The most authentic chain of narration reporting from Abu Hurairah radiya Llahu ‘anhu, according to Imam Bukhari rahimahu Llah is:
Abu Zinad — A’raj — Abu Hurairah radiya Llahu ‘anhu.
The most authentic chain of narration reported from Abu Hurairah radiya Llahu ‘anhu, according to Imam Ahmed ibn Hambal rahimahu Llah is:
Muhammad ibn Sirin — Sa’id ibn Musayyab — Abu Hurairah radiya Llahu ‘anhu.
According to Imam ‘Ali ibn al Madini they are six: Ibn Musayyab, Abu Salamah, A’raj, Abu Salih, Ibn Sirin, and Taʼus.
They are also six according to Ibn Ma’in, Imam Abu Dawood rahimahu Llah reports:
I asked Ibn Ma’in who are the reliable narrators from Abu Hurairah radiya Llahu ‘anhu and he replied, “Ibn Musayyab, Abu Salih, Ibn Sirin, al Maqburi, al A’raj, Abu Rafi’.”
Four of them are agreed upon by ‘Ali ibn al Madini and Ibn Ma’in while Ibn Ma’in substituted Abu Salamah and Taʼus for al Maqburi and Abu Rafi’.
Ahmed Muhammad Shakir has counted all these chains of narration and mentioned the most authentic amongst them, the majority of which is reported by these six chains:
Abu Hurairah radiya Llahu ‘anhu has explained the reason for his abundant narrations of hadith:
You people say that Abu Hurairah radiya Llahu ‘anhu narrates a great deal from Nabi salla Llahu ‘alayhi wa sallam, and Allah is my witness, you also say, “Why is it that the Muhajirin do not narrate these same ahadith from the Messenger salla Llahu ‘alayhi wa sallam.” My companions from the Muhajirin would be preoccupied with their land and tending to it, while I was a poor homeless person. I would stick closely to the Messenger of Allah salla Llahu ‘alayhi wa sallam and he would fill my belly. I spent most of my time in the company of the Messenger salla Llahu ‘alayhi wa sallam; I would be present when they were not and I would remember when they would forget. One day the Prophet salla Llahu ‘alayhi wa sallam said to us, “Who will spread his shawl so that I may place within in it my hadith and then he should embrace it; after which he will never forget anything he hears from me ever again.” I then spread my shawl before the Messenger salla Llahu ‘alayhi wa sallam and thereafter held it tightly. I take an oath by Allah; I never forgot anything I heard from the Messenger salla Llahu ‘alayhi wa sallam after that.”
He would also say:
I take an oath by Allah, if it were not for a verse in the Qur’an I would never narrate anything to you ever.
He then recited the following verse
اِنَّ الَّذِیْنَ یَكْتُمُوْنَ مَآ اَنْزَلْنَا مِنَ الْبَیِّنٰتِ وَالْهُدٰی مِنْۢ بَعْدِ مَا بَیَّنّٰهُ لِلنَّاسِ فِی الْکِتٰبِۙ اُولٰٓئِكَ یَلْعَنُهُمُ اللّٰهُ وَیَلْعَنُهُمُ اللّٰعِنُوْنَ
Certainly, those who hide the clear things and guidance which We have revealed, after We had explained it to them in the Book for the people; such people (those who hide these things) are cursed by Allah and by all those who curse.
He would invite people to propagate knowledge and not to attribute falsehood to the Messenger salla Llahu ‘alayhi wa sallam, on account of what he had narrated from him salla Llahu ‘alayhi wa sallam:
Whoever is asked about a matter regarding which he has knowledge and he conceals it, he will be made to wear a collar of fire on the Day of Qiyamah.
Whoever intentionally attributes falsehood to me should prepare for his abode in Jahannam.
His companions from the Sahabah have also attested to him having heard abundant ahadith from the Messenger of Allah salla Llahu ‘alayhi wa sallam and attaining knowledge from the Messenger of Allah salla Llahu ‘alayhi wa sallam. These testimonies remove all doubts and criticisms surrounding his abundant narrations such that some of the Sahabah would narrate from him because he had heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam what they had not.
In this light a person came to Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu and said:
O Abu Muhammad, do you not see this Yamani (referring to Abu Hurairah radiya Llahu ‘anhu), is he more knowledgeable of the ahadith of the Messenger of Allah salla Llahu ‘alayhi wa sallam than you all? We hear such things from him which we do not hear from you all. Or is it that he narrates from the Messenger of Allah salla Llahu ‘alayhi wa sallam what he has not said?
Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu replied:
As for him hearing what we have not heard, there is no doubt regarding this. I will inform you the reason for it; we were people with homes, family, livestock and occupation. We would spend time in the company of the Messenger of Allah salla Llahu ‘alayhi wa sallam in the morning and evening. On the other hand, he was poor and homeless, a guest at the door of the Messenger of Allah salla Llahu ‘alayhi wa sallam, his hand in the hand of the Messenger salla Llahu ‘alayhi wa sallam. Thus, we have no doubt that he heard what we did not. You will not find a person who possesses virtue narrating from the Messenger of Allah salla Llahu ‘alayhi wa sallam what he did not say.
He said in another narration:
We heard just as he heard but we forgot and he remembered.
Ash’ath ibn Sulaim reports from his father that he heard Abu Ayub al Ansari radiya Llahu ‘anhu narrating on the authority of Abu Hurairah radiya Llahu ‘anhu. He was asked, “You are a Sahabi of the Messenger of Allah salla Llahu ‘alayhi wa sallam yet you narrate on the authority of Abu Hurairah radiya Llahu ‘anhu?” Abu Ayub al Ansari radiya Llahu ‘anhu replied, “Abu Hurairah radiya Llahu ‘anhu heard what we did not hear and to narrate on his authority is more beloved to me than me narrating it myself from the Messenger of Allah salla Llahu ‘alayhi wa sallam.”
Furthermore, the courage of Abu Hurairah radiya Llahu ‘anhu in asking the Messenger of Allah salla Llahu ‘alayhi wa sallam questions allowed him to learn more than his own fellow companions; he would never desist from asking the Prophet salla Llahu ‘alayhi wa sallam about anything he encountered whereas others would not do the same. Ubayy ibn Ka’b radiya Llahu ‘anhu relates:
Abu Hurairah radiya Llahu ‘anhu was bold before the Messenger of Allah radiya Llahu ‘anhu; he would ask him about matters which we would not ask about.
He was unyielding in his pursuit of knowledge and strove hard in attaining it, during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam and after his demise. After all, Abu Hurairah radiya Llahu ‘anhu is the one who narrated that the Prophet salla Llahu ‘alayhi wa sallam said:
The one for whom Allah subhanahu wa ta ‘ala desires good, Allah subhanahu wa ta ‘ala grants him understanding of din.
We have found that Abu Hurairah radiya Llahu ‘anhu loved good and strove for it his entire life; how was it then possible for him to desist in achieving the good of this field (i.e. knowledge) as well? He was the one who would accompany the Messenger of Allah salla Llahu ‘alayhi wa sallam everywhere, only so that the Prophet salla Llahu ‘alayhi wa sallam would teach him a sentence or some wisdom upon which he could act.
When on his death bed, he said:
Do not erect a tomb over my grave and do not follow my bier with torches, and hurry with my burial as I have heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say, “When a pious person or believer is placed upon his bier, he says, ‘Take me (to my grave)!’ and when a kafir or sinner is placed upon his bier, he says, ‘Woe to you all! Where are you taking me?’”
He passed away in the same year as Umm al Mu’minin Aisha radiya Llahu ‘anha, the year 58 A.H.
 Jamharah Ansab al ‘Arab, pg. 358, 360, 361; al Isti’ab, 4/1768; Tarikh Ibn al Khuldun, 2/253; Nihayah al Arab, 91, 253; Mujam Qabaʼil al ‘Arab al Qadimah wa al Hadithah, 1/394.
 Mustadrak al Hakim, 3/507. It is indeed strange that the one who wrote against Abu Hurairah radiya Llahu ‘anhu has a name which is impermissible (i.e. ‘Abdul Hussain) on account of two reasons. Firstly, it is impermissible to name a person as a slave of another human because one is only the slave of Allah and, thus, should be named ‘Abdullah or ‘Abdur Rahman only (or be attributed to any one of the names of Allah). This has been stated by the illustrious Imams of the Shia as well. It has been reported in the most authentic of their books, upon which they have consensus on its authenticity. It is the first book, held in high esteem, most excellent and reliable; as stated by ‘Abdul Hussain. There are numerous narrations reported therein which state that the most beloved name is that which begins with “‘Abd”. Al Kulayni has reported with his chain of narration from Fulan ibn Hamid that he asked Imam Jafar rahimahu Llah to advise him as to which is the best name to keep for his son. Imam Jafar rahimahu Llah replied, “Name him with the names of ‘Abudiyyah.” Fulan asked what those names were and he replied, “‘Abdur Rahman.” Al Kulayni has also reported with his chain of narration from Imam al Baqir rahimahu Llah, “The most sincere of names is that kept with ‘Abudiyyah and the most virtuous are the names of the Ambiya’.” Baqir al Majlisi writes under the commentary of this narration:
‘Abudiyyah’ means servitude to Allah and not names such as ‘Abdul Nabi or ‘Abdul ‘Ali and the like thereof. The same has been reported on the authority of the opponents (i.e. the Ahlus Sunnah) that Rasulullah salla Llahu ‘alayhi wa sallam said, “The most beloved of your names to Allah are ‘Abdullah and ‘Abdur Rahman.” It should be understood that our (Shia) scholars are in difference of opinion whether the names of ‘Abudiyyah are more virtuous or the names of the Ambiya’. Research scholars of Shari’ah have inclined towards the first and said, “Then name him with a good name; the most virtuous of which is that which indicates ‘Abudiyyah followed by the names of the Ambiya’.” This was seconded by ‘Allamah al Hilli. However, we will not rely upon their conclusions solely as this narration does not prove their claim because something being most sincere does not necessarily mean that it is most virtuous, especially when this narration clearly mentions that the names of the Ambiya’ are most virtuous. Thus, the narration establishes sincerity and not virtue. Therefore, on account of the context of this narration, al Shahid in Lum’ah stated the same and Ibn Idris was also of the opinion that the most virtuous names are those of the Ambiya’ and the Imams. The best of which is the name of our Nabi salla Llahu ‘alayhi wa sallam, followed by the names of ‘Abudiyyah. This was seconded by al Shahid al Thani, and this is more evident. (Mir’at al ‘Uqul fi Sharh Akhbar Al al Rasul 21/31)
Secondly, these deviant names oppose the practice of the Imams of the Ahlul Bayt; as the Ahlul Bayt used to name their children with the names of the first three khulafaʼ. ‘Ali radiya Llahu ‘anhu named three of his sons; Abu Bakr, ‘Umar and ‘Uthman. He also named one of his sons ‘Abdur Rahman. His son, Hassan radiya Llahu ‘anhu, did the same; naming one of his sons Abu Bakr and two of them ‘Umar. Hussain radiya Llahu ‘anhu also named one of his sons Abu Bakr and another ‘Umar. This was also the practice of Zayn al ‘Abidin (the son of Hussain radiya Llahu ‘anhu), who named one of his sons ‘Umar and another ‘Uthman. As for ‘Uthman, he enjoyed being addressed as Abu Bakr. The same goes for Musa al Kazim (the son of Imam Jafar), who named one of his sons Abu Bakr and another ‘Umar. His son, ‘Ali al Rida, was commonly called Abu Bakr. These are the names of the children of the Ahlul Bayt. You will not find a single one of them named ‘Abdul ‘Ali, ‘Abdul Hassan, or ‘Abdul Hussain. How then is it permissible for a Muslim to name his children with the names of the period of ignorance? Especially when Rasulullah salla Llahu ‘alayhi wa sallam would change such names; as in the case of ‘Abdul Shams. In fact, the Qur’an did not mention the name of the uncle of Rasulullah salla Llahu ‘alayhi wa sallam but referred to him by his common name (Abu Lahab) in Surah Lahab because his name was ‘Abdul ‘Uzza.
 Mustadrak al Hakim, 3/506, with a Sahih chain of narration. Seconded by Al Dhahabi in Mukhtasar Mustadrak al Hakim.
 Mustadrak al Hakim, 3/506
 Ibid., 3/507.
 Tufayl ibn ‘Amr al Dawsi after embracing Islam in Makkah returned to his people and invited them to Islam, and the first to accept was Abu Hurairah radiya Llahu ‘anhu, whilst many of the tribe were still insistent on their disbelieving ways. Thus, Abu Hurairah radiya Llahu ‘anhu embraced Islam prior to the Hijrah. Shortly thereafter, Tufayl ibn ‘Amr radiya Llahu ‘anhu returned to Makkah with Abu Hurairah to complain to the Prophet salla Llahu ‘alayhi wa sallam about the stubbornness of the Daws tribe. They approached the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, the Daws have disobeyed and rejected, supplicate to Allah against them!” The Prophet salla Llahu ‘alayhi wa sallam then lifted his hands to supplicate, Abu Hurairah radiya Llahu ‘anhu says, “I said the Daws are destroyed [now]!” but to his surprise the Prophet salla Llahu ‘alayhi wa sallam instead of supplicating against them supplicated for them saying, “O Allah guide the Daws and bring it to Islam.” [Sahih al Bukhari: chapter on Maghazi: sub-chapter regarding the story of Daws and Tufayl ibn ‘Amr al Dawsi: Hadith: 4392. Abu Hurairah being present and eye witness to this is established from the narration of Imam Ahmed in Fada’il al Sahabah, # 1672] This supplication had borne its fruits and had brought approximately eighty families of the Daws tribe into Islam thereafter. [Tabaqat Ibn Sa’d, 4/225: biography of Tufayl Ibn ‘Amr al Dawsi] Abu Hurairah radiya Llahu ‘anhu in the year 7 A.H then migrated to Madinah along with the other families of Daws who had embraced Islam. [translator’s note]
 Mustafa al Sabaʼi: Al Sunnah wa Makanatuha fi Tashri’ al Islami.
 Surah al Fath: 29
 Surah al Tawbah: 117
 Musnad al Ahmed, 15/208.
 Fath al Bari, 1/203; Siyar A’lam al Nubala’, 2/430.
 Siyar A’lam al Nubala’, 2/430.
 Fath al Bari, 1/226; Siyar A’lam al Nubala’, 2/432; Hilyat al Auliya’, 1/381.
 Siyar A’lam al Nubala’, 2/437.
 Al Risalah, pg. 281; Siyar A’lam al Nubala’, 2/432.
 Tahdhib al Tahdhib, 12/265; al Bidayah wa l-Nihayah, 8/103.
 Siyar A’lam al Nubala’, 2/417.
 Ibid., 2/445.
 Ibid., 2/446.
 Ibid., 2/449.
 Ibid., 2/438.
 Bukhari, Muslim, Tirmidhi, Abu Dawood, Nasa’i, and Ibn Majah.
 Al Riyad al Mustathabah, pg. 70; Shadharat al Dhahab 1/63.
 It is often claimed that Abu Hurairah radiya Llahu ‘anhu narrated 5000 some odd hadith from Rasul Allah salla Llahu ‘alayhi wa sallam. However, a deeper study informs us that this amount reflects his hadith with their repetitions (or various variations and transmissions, each of which has been considered to be a distinct hadith). An analysis of the narrations of Abu Hurairah radiya Llahu ‘anhu reported in the nine books of Hadith: Sahih al Bukhari, Sahih Muslim, Sunan al Tirmidhi, Sunan al Nasa’i, Sunan Abi Dawood, Sunan Ibn Majah, Sunan al Darimi, and Muwatta Imam Malik, reveal that his narrations—without these repetitions—only amount to 1475. A thorough examination of the narrations of Abu Hurairah radiya Llahu ‘anhu reveal that only 935 narrations are considered authentically established from him. [Muhammad ibn ‘Ali ibn Jamil al Matari: ‘Adad Ahadith Abi Hurairah Tahqiq wa Istiqra’, p. 1] Furthermore, it is important to note that most of his narrations are corroborated by the other Sahabah radiya Llahu ‘anhum, which leaves him with only 110 narrations which he exclusively narrates from Rasul Allah salla Llahu ‘alayhi wa sallam. [Ibid.] 1336 narrations from him can be found in Musnad Ahmed and the six books, of which only 8 are exclusively narrated by him and no other Sahabi. Over and above this it should be borne in mind that more than 800 people narrated from him, [Siyar A’lam al Nubala’, 2/579, biography of Abu Hurairah] amongst who were Sahabah, eminent jurists of the successors and expert retainers of hadith, and not to mention scholars of the Ahlul Bayt as well. A list of the people who narrate from him can been seen in ‘Abdul Mun’im Salih al ‘Azzi: Difa’ ‘an Abi Hurairah, p. 273. All of this makes it abundantly clear that he was a meticulous narrator who was honest and sincere in his narration of hadith; he was not one to forge narrations and attribute them to Rasul Allah salla Llahu ‘alayhi wa sallam. [translator’s note]
 Al Tahdhib, 5/204; Mizan al I’tidal, 2/36.
 Al Tahdhib, 9/215.
 Al Tahdhib, 3/220.
 Musnad Ahmed, 1/149-150.
 Surah al Baqarah: 159.
 Both ahadith are reported in Bukhari and Muslim.
 Tirmidhi, 2/247.
 Al ‘Ajjaj: Abu Hurairah Rawiyat al Islam, pg. 117- 121.