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Abu Hurayra

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This article is about the companion of the Islamic prophet Muhammad. For the archaeological site, seeTell Abu Hureyra.

Abu Hurayra
أبُو هُرَيْرَة
Personal
Bornc. 603
Al-Jabur, Arabia(present-dayAl Bahah,Saudi Arabia)
Died679 (aged 75–76)
Medina,Umayyad Caliphate(present-day Saudi Arabia)
Resting placeAl-Baqi' Cemetery,Medina, Saudi Arabia
ReligionIslam
Era
Main interest(s)Hadith
Known forNarrating the highest number of hadith
Occupation
  • Scholar
  • hadith narrator
  • military governor
  • soldier
RelationsBanu Dawsclan,Zahrantribe
Military career
Allegiance
Service/branchRashidun army
Commands heldMilitary governor ofBahrain
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
Muslim leader
Influenced by
  • Muhammad
Influenced
  • Virtually all Sunni Muslim scholars

Abū Hurayra ʿAbd al-Raḥmān ibn Ṣakhr al-Dawsī al-Zahrānī(Arabic:أبُو هُرَيْرَة عَبْد ٱلرَّحْمَٰن بْن صَخْر ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ;c. 603–679), commonly known asAbū Hurayra(Arabic:أبُو هُرَيْرَة;lit. 'father of a kitten'), was acompanionof theIslamic prophetMuhammadand themost prolific hadith narratorinSunni Islam.

Born in al-Jabur, Arabia to theBanu Dawsclan of theZahrantribe, he was among the first people to accept Islam, and later became a member of theSuffahafter themigration of Muhammad.Under the reign of theRashiduncaliphUmar,he also served as ascholar,hadithnarrator, military governor ofBahrain,and soldier.

Acknowledged by Muslim scholars for his notablephotographic memory,he memorized massive numbers of over 5,000 hadiths, which later produced more than 500,000narrator chains,making him an example followed byHadith scholarstoday.

Life[edit]

Ancestry[edit]

Abu Hurairah'spersonal name(ism) is unknown, and so is his father's.[note 1]The most popular opinion, voiced byAl-DhahabiandIbn 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 prominentBanu Dawsclan of the Arab tribe ofZahran,and was born in the region ofAl-Bahah.[2]Ibn Hajar al-Asqalani traced the lineage of the Banu Daws toAzd,a Nabatean ancestor of the southern Arabs, through Zahran.[6]Al-Qalqashandireported the Zahran as a descendant of Khalid ibn Nasr,[7]whileIbn Hazmreported Zahran was a descendant of Malik ibn Nasr, aQahtanite.[8]Hadithnarrations record Muhammad as having a favorable view of the Banu Daws, who viewed them on par with his tribe, theQuraysh,theAnsarofMedina,andBanu Thaqif.[9]

Conversion to Islam and life in Medina[edit]

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

TheDikkat al-Aghawāt,commonly identified with theSuffah

After thehijrah(migration toMedina), Abu Hurairah became one of the inhabitants of theSuffah.[11]: 129 Abu Hurairah stuck closely toMuhammad,[12]and went on expeditions and journeys with him.[13]Abu Hurairah was recorded as having participated in theExpedition of Dhat al-Riqa,which took place inNajdin the year 4 AH or 5 AH.[14][15]The consensus of Muslim scholars considers Abu Hurairah's military career as having begun after theBattle of Khaybar,after which he was present in theBattle of Mu'tah,during theConquest of Mecca,atHunayn,and in theExpedition of Tabuk.[16]Later, Abu Hurairah were sent as amuezzintoal-Ala al-HadhramiinBahrayn.[2]

Abu Hurairah was father-in-law of the prominenttabi'(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 thehadithhe possessed.[11]Hammam ibn Munabbih(d. 748), another prominenttabi'and disciple of Abu Hurairah compiled thehadithnarrated to him by Abu Hurairah in hishadithcollectionSahifah Hammam ibn Munabbih,one of the earliesthadithcollections 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[edit]

According toAhmad ibn Hanbal,after the death of Muhammad, Abu Hurairah participated in theRidda Warsunder the firstRashidun caliph,Abu Bakr.[18]After Abu Bakr's death, duringUmar's reign, Abu Hurairah actively participated in theMuslim 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 10,000gold dinarsthrough breeding horses andspoils 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 aqadi(judge), issuingfatāwā(sing.fatwa).[2][11]: 357 Abu Hurairah was one of the defenders of the third Rashidun caliph,Uthman,duringhis assassination.[10]Abu Hurairah continued to work asmuftiafter Uthman's death.[2]In the earlyUmayyad era,Abu Hurairah was tasked with assessing the authenticity of thehadithcirculated within the caliphate.[11][22]

TheMausoleum of Abu Hurairahin the HaSanhedrin Park inYavne

Abu Hurairah died in the year 679 (59 AH) at the age of 76 and was buried atal-Baqi'.[23]Hisfuneral prayerwas led byAl-Walid ibn Utba,who was the governor of Medina, and was attended byAbd Allah ibn UmarandAbu Sa'id al Khudri.[2]Al-Walid wrote toMu'awiya Iabout his death, who made a concession of 10,000dirhamsto Abu Hurairah's heirs and commanded Al-Walid to take care of them.[10][2]In 1274 (673 AH) theMausoleum of Abu Hurairahwas constructed inYibna,at the order of theMamluk SultanBaibars.The mausoleum has been described as "one of the finest domed mausoleums inPalestine."[24][25]Following the1948 Arab–Israeli War,the mausoleum was designated a shrine forJewsdedicated toGamaliel IIby the Israeli government, although neither Abu Hurairah nor Gamaliel II are likely to have been buried in the tomb.[26]

Legacy and influence[edit]

Thehadithreported by Abu Hurairah are diverse, being used by Islamic scholars specializing inhadith,'aqīdah,fiqh(Islamic jurisprudence),ijtihād,tafsīr(Quranic exegesis), andIslamic eschatology.

In hisKitab al-Iman,a book on'aqīdah,Ibn Taymiyyah(d. 1328) useshadithnarrations from Abu Hurairah to studytawḥīd.[27][28]Ibn Kathir uses Abu Hurairah's narrations inAl-Nihāyah fī al-Fitan wa al-Malaḥim,a work onIslamic eschatology.[29]References to Abu Hurairah's narrations can be found inAl-Tabari'sTafsir al-Tabari,Ibn Kathir'sTafsir Ibn Kathir,[30][31]Al-Mahalliandal-Suyuti's collaborativeTafsir al-Jalalayn,[30]andAl-Qurtubi'sTafsir al-Qurtubi,all of which are works oftafsīr,or Quranicexegesis.They also refer to Abu Hurairah'sijtihādand the resultingfatāwāas their resources.[30][32]

Abu Hurairah was among the fewcompanionsof Muhammad who issued jurisprudential rulings orfatāwā(sing.fatwa),[33]and he was personally requested by his contemporary companionIbn Abbasto do so.[2]As the Sunnimadhahib(sing.madhhab,schools of jurisprudence) were structurally based on the rulings or narrations from companions of Muhammad, the ruling jurisprudence for the four main Sunnimadhahibheavily relied on Abu Hurairah'sfatāwāand his numerous narrations.[34]Taqi al-Din al-Subkicompiled thefatāwāof 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 theRashidun era,the others beingAli,Sa'd ibn Abi Waqqas,Abu Darda,Saʽid al-Khudri,and Abu Shafiah.[35]Abd al-Rahman Jaziri, a professor atAl-Azhar University,has concluded that on certain issues, the fourmadhahibreachedijmā'(consensus) on Abu Hurairah's ruling.[36]

The four majorSunnimadhahib,have all usedhadithnarrated by Abu Hurairah in major jurisprudential decisions.[34][37][38][39]Muwatta Imam Malik,thehadithcollection of the founder of the Malikimadhhab,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 byIbn Hajar al-Asqalanipertaining to theShafi'imadhhab also contains manyhadithnarrated by Abu Hurairah.[41]Al-Nawawi'sAl-Arba'ūn an-Nawawiyyahalso contain narrations from Abu Hurairah.[42]According toMuhammad ibn al-Uthaymeenin his commentary of Al-Nawawi'sRiyāḍ as-Ṣaliḥīn,Abu Hurairah'sijtihadformed the basis for Al-Nawawi's rulings ofwudu.[43]

Bilal Philips,a Salafi preacher from Canada who was known for his preaching activity to three thousand US army veteran of the firstGulf Warafter 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, includedQadr Nightand Friday prayers.[45]

Meanwhile,Ministry of Religious Affairs (Indonesia)andIndonesian Ulema Councilhas issued a ruling for the cleansing protocol to manageCOVID-19 pandemicMuslim victims dead bodies based on the fatwa verdict of Abu Hurairah when managing dead bodies.[46]The same council worked together withMinistry of Healthto issue formal decree of the obligation forHajj pilgrimsto undergoMeningitisvaccination,[47]on the basis of their ruling from Hadith of Abu Hurairah.[48]

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

Hadith[edit]

Abu Hurairah is credited with narrating at least 5,374hadith.[50][51][52][53]Abu Hurairah continued collectinghadithafter the death of Muhammad fromAbu Bakr,Umar,Aisha,Fadl ibn Abbas,Usama ibn Zayd,Ubayy ibn Ka'b,andKa'b al-Ahbar.[2][10][54]It is said by Abu Hurairah himself the only one who surpassed him regarding hadith wereAbd 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 thatAbd Allah ibn Amr ibn al-Aspossessed a greater number of narrations than himself, since Abd Allah diligently wrote everyhadithhe heard, while Abu Hurairah relied on his extraordinary memory.[56]

Muhammad Sa'id Mursi recorded around 800companionsof Muhammad andtabi'unwho learnthadithfrom 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 wereAbd 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[edit]

According to Ali Ahmad as-Salus, Abu Hurairah possessed moreasnād(sing.sanad,Arabic:سَنَد,lit. 'chain') thanIbn Abbas,Aisha,Abd Allah ibn Umar,andAbdullah ibn Masud.[57]According toAl-Dhahabi,the healthiest and most authenticasnādof narrators beginning at Abu Hurairah were:[2]

According toAl-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 toAhmad Muhammad Shakir(d. 1958), ahadithscholar fromAl-Azhar University,the most authenticasnādthat 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 toAl-Albaniin his book,Silsalat al-Hadith ad-Da'ifah,themadhhabof Abu Hurairah was taken as a guideline forhadithscholarsto evaluate the validity of ahadith.[60]

Criticism[edit]

Shaykh Mahmud Abu Rayyah (d.1970), the youngest brother ofHassan al-Bannaand 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, severalShiascholars 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]AsAbdullah Saeedpoints out the writing from Abu Rayyah that CaliphUmar bin Khattabis 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 theSunnischolarly 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 inKutub al-Sittahand other major Hadith works, as medieval scholars such as Dhahabi said that the criticism towards Abu Hurairah are not accepted even during the early times of Islam for several reasons, including because those who criticize Abu Hurairah themselves are known asMudallis(defected or untrustworthy narrators) according toJarh wa Ta'dil(biographical evaluation study) andAsbab 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 beenMustafa al-Siba'i,Shuaib Al Arna'ut,along with director ofMaktabah 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,andAl-Dhahabicriterion of biography evaluation, while also questioning O. Hashim scholarly credibility as they though O. Hashem were driven by Shiite biased view on his critics.[20]While Muhammad ibn al-Uthaymeen dismissing such criticism towards Abu Hurairah which came from Shia traditions as he said they are simply "a tradition of error collection".[70]

According to Burhanuddin from Indonesia'sMinistry 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 ofGoldziher.[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 ofBiographical evaluationtraditions 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-Yamanigave short remarks that Abu Rayyah assessment towards Abu Hurairah came from biased view, not proper methodology of Hadith study.[73][74]

See also[edit]

Notes and references[edit]

Notes[edit]

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

References[edit]

  1. ^Glassé, Cyril (2003).The New Encyclopedia of Islam.Rowman Altamira. pp.102.ISBN0-7591-0190-6.
  2. ^abcdefghijklmnopAd-Dhahabi, Shams ad-Din. "Sahabah".Siyar A'lam Nubala.Retrieved13 December2021– via Islamweb.
  3. ^al-Mizzi, Yusuf ibn Abd al-Rahman."Tahdhib al-Kamal fi asma' al-rijal".library.islamweb.net(in Arabic).Retrieved19 March2019.
  4. ^Ibn Hajar al-'Asqalani."al-Isaba fi tamyiz al-Sahaba".shamela.ws(in Arabic). Archived fromthe originalon 20 March 2017.Retrieved19 March2019.
  5. ^Stowasser, Barbara Freyer (22 August 1996).Women in the Qur'an, Traditions, and Interpretation.Oxford University Press.ISBN978-0-19-976183-8.
  6. ^Bin Muslim Bin Ibrahim Al-Sahari Al-Awtabi, Salamah.kitab al'ansab li al-sahari[genealogical book of desert] (in Arabic). Maktaba Shamila.Retrieved17 December2021.
  7. ^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.Retrieved17 December2021.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
  8. ^n Aḥmad ibn Saʿīd ibn Ḥazm, ʿAlī ib.ibn al-Uthaymeen, Muhammad(ed.).Arab population lineages Ibn Hazm(in Arabic). Noor Library.Retrieved17 December2021.
  9. ^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.Retrieved17 December2021.1. 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].
  10. ^abcdefal-Asqalani, Ibn Hajar(1994).al-Ishabah fi Tamyiz as Shahabah.Beirut, Lebanon: Dar al Ilmiyya. pp. 348–362.Retrieved14 December2021.
  11. ^abcdeSa'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.ISBN978-979-592-900-0.Retrieved16 December2021.
  12. ^Sahih Bukhari Volume 001, Book 003, Hadith Number 118
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Bibliography[edit]

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