Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

nor anyone who was more attentive to a guest than Abū Hurayrah.

I once entered his house while he was reclining on his bed. Beside him was a small pouch containing date stones—-or perhaps pebbles—its bottom blackened. He would glorify Allah, dropping them toward her; when he finished, he would hand her the pouch, she would pour the stones back into it, then pass it to him, and he would begin again. (1)

It is also said that the Prophet ﷺ placed al-‘Alā’ ibn al-Ḥaḍramī in command and sent Abū Hurayrah with him as the mu’adhdhin (caller to prayer). (2)

Abū Hurayrah’s extraordinary power of retention was itself one of the prophetic miracles.

Muḥammad ibn al-Muthannā al-Zaman reported: Abū Bakr al-Ḥanafī narrated to us, ‘Abd Allāh ibn Abī Yahyā narrated: I heard Sa‘īd ibn Abī Hind narrate from Abū Hurayrah that the Messenger of Allah ﷺ said, “Will you not ask me for a share of these spoils, as your companions are doing?” I replied, “I ask you only to teach me some of what Allah has taught you.”

He then removed a namira (striped cloak) that was on my back and spread it between us, until I could almost see the ants crawling upon it. He related hadith to me, and when I had fully absorbed his words, he said, “Gather it up and fold it to yourself.” From that morning on I never allowed a single letter of what he had taught me to slip from memory. (3)

Ibn Shihāb narrated from Sa‘īd and Abū Salamah that Abū Hurayrah said: “You people say, ‘Abū Hurayrah transmits far too many hadith from the Messenger of Allah ﷺ,’ and you say, ‘What…’”

(1) Recorded by Ahmad, 2:540–541, and by Abu Dawud, no. 2174, in the Book of Marriage, chapter “What is disapproved regarding a man’s mentioning what happens with his wife.” Also cited by Ibn Asakir, 19:113:1. The chain of transmission is weak because al-Tufawi is an unknown narrator; the author of “Defence of Abu Hurayra,” p. 63, erred in declaring it sound. (2) Ibn Asakir, 19:113:2. (3) Its transmitters are all reliable. It is likewise reported by Abu Nuaym in al-Hilya, 1:381, and appears in Ibn Asakir’s History, 19:113:2. The term nimra refers to a cloak with alternating black and white stripes.
أَقْوَمَ عَلَى ضَيْفٍ مِنْ أَبِي هُرَيْرَةَ. فَدَخَلْتُ عَلَيْهِ ذَاتَ يَوْمٍ وَهُوَ عَلَى سَرِيْرِهِ، وَمَعَهُ كِيْسٌ فِيْهِ نَوَىً - أَوْ حَصَىً - أَسْفَلُ مِنْهُ سَوْدَاءُ، فَيُسَبِّحُ، وَيُلْقِي إِلَيْهَا، فَإِذَا فَرَغَ مِنْهَا، أَلْقَى إِلَيْهَا الكِيْسَ، فَأَوْعَتْهُ فِيْهِ، ثُمَّ نَاوَلَتْهُ، فَيُعِيْدُ ذَلِكَ (١) . وَقِيْلَ: إِنَّ النَّبِيَّ ﷺ أَمَّرَ العَلاَءَ بنَ الحَضْرَمِيِّ، وَبَعَثَ مَعَهُ أَبَا هُرَيْرَةَ مُؤَذِّناً (٢) . وَكَانَ حِفْظُ أَبِي هُرَيْرَةَ الخَارِقُ مِنْ مُعْجِزَاتِ النُّبُوَّةِ. قَالَ مُحَمَّدُ بنُ المُثَنَّى الزَّمِنُ: حَدَّثَنَا أَبُو بَكْرٍ الحَنَفِيُّ، حَدَّثَنَا عَبْدُ اللهِ بنُ أَبِي يَحْيَى، سَمِعْتُ سَعِيْدَ بنَ أَبِي هِنْدٍ، عَنْ أَبِي هُرَيْرَةَ: أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: (أَلاَ تَسْأَلُنِي مِنْ هَذِهِ الغَنَائِمِ الَّتِي يَسْأَلُنِي أَصْحَابُكَ؟) . قُلْتُ: أَسْأَلُكَ أَنْ تُعَلِّمَنِي مِمَّا عَلَّمَكَ اللهُ. فَنَزَعَ نَمِرَةً كَانَتْ عَلَى ظَهْرِي، فَبَسَطَهَا بَيْنِي وَبَيْنَهُ، حَتَّى كَأَنِّي أَنْظُرُ إِلَى النَّمْلِ يَدُبُّ عَلَيْهَا، فَحَدَّثَنِي حَتَّى إِذَا اسْتَوْعَبْتُ حَدِيْثَهُ، قَالَ: (اجْمَعْهَا، فَصُرَّهَا إِلَيْكَ) . فَأَصْبَحْتُ لاَ أُسْقِطُ حَرْفاً مِمَّا حَدَّثَنِي (٣) . ابْنُ شِهَابٍ: عَنْ سَعِيْدٍ، وَأَبِي سَلَمَةَ: أَنَّ أَبَا هُرَيْرَةَ، قَالَ: إِنَّكُمْ تَقُوْلُوْنَ: إِنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الحَدِيْثَ عَنْ رَسُوْلِ اللهِ ﷺ وَتَقُوْلُوْنَ: مَا
(١) أخرجه أحمد ٢ / ٥٤٠، ٥٤١، وأبو داود (٢١٧٤) في النكاح: باب ما يكره من ذكر الرجل ما يكون من إصابته من أهله. وأخرجه ابن عساكر ١٩ / ١١٣ / ١. وإسناده ضعيف لجهالة الطفاوي فإنه لا يعرف، وقد أخطأ مؤلف " دفاع عن أبي هريرة " فصححه ص ٦٣. (٢) ابن عساكر ١٩ / ١١٣ / ٢. (٣) رجاله ثقات، وأخرجه أبو نعيم في " الحلية " ١ / ٣٨١، وهو في تاريخ ابن عساكر ١٩ / ١١٣ / ٢، والنمرة: شملة فيها خطوط بيض وسود.

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