Al-Bidayah wa an-NihayahIbn Kathir

Ṣāliḥ ibn Abī al-Akhdar said, on the authority of al-Zuhrī, from Abū Salamah: I heard Abū Hurayrah say, “We were not able to say, ‘The Messenger of Allah ﷺ said…’ until ʿUmar had passed away (1).”

Muḥammad ibn Yaḥyā al-Dhuhlī said: ʿAbd al-Razzāq narrated to us, from Maʿmar, from al-Zuhrī, who said: ʿUmar declared, “Cut down your narration from the Messenger of Allah ﷺ except in matters that are to be acted upon.” Al-Zuhrī continued: After that Abū Hurayrah would say, “Would I have been relating these aḥādīth to you while ʿUmar was still alive? By Allah, had I done so I would have been certain that the mikhfaqa (the whip) (2) would have landed on my back.” [ʿUmar used to say, “Busy yourselves with the Qur’an, for the Qur’an is the speech of Allah.” Thus when he sent Abū Mūsā to Iraq he told him, “You are coming to a people whose mosques hum with the Qur’an like the buzzing of bees, so leave them to what they are doing and do not occupy them with aḥādīth; I share that view with you.” This is well known from ʿUmar (may Allah be pleased with him)] (3).

Imām Aḥmad said: Hushaym narrated to us, from Yaʿlā ibn ʿAṭāʾ, from al-Walīd ibn ʿAbd al-Raḥmān, from Ibn ʿUmar: He passed by Abū Hurayrah while he was narrating from the Prophet ﷺ that he said, “Whoever follows a funeral procession and then prays over it receives one qīrāṭ; if he also witnesses the burial he receives two qīrāṭs—the qīrāṭ is greater than Mount Uḥud.” Ibn ʿUmar said to him, “Abū Hur, be careful what you relate from the Messenger of Allah ﷺ.” Abū Hurayrah thereupon rose, took him to ʿĀʾishah, and said, “Mother of the Believers, I adjure you by Allah—did you hear the Messenger of Allah ﷺ say, ‘Whoever follows a funeral and prays over it will have one qīrāṭ; if he witnesses its burial he will have two qīrāṭs’?” She replied, “By Allah, yes.” Abū Hurayrah then said, “Nothing kept me away from the Messenger of Allah ﷺ—[neither the planting of al-wadi (4) nor trading in the markets; I sought from the Messenger of Allah ﷺ] (5) only a word he would teach me or a morsel he would feed me.” Ibn ʿUmar said to him, “Abū Hur, you were the most constant among us in keeping the company of the Messenger of Allah ﷺ and the most knowledgeable of his ḥadīth (6).”

Al-Wāqidī said: ʿAbd Allah ibn Nāfiʿ narrated to me, from his father: I was with Ibn ʿUmar at the funeral of Abū Hurayrah; he was walking in front of it, repeatedly invoking mercy for him, and saying, “He was one of those who preserved the ḥadīth of the Messenger of Allah ﷺ for the Muslims (7).”

It has also been reported that ʿĀʾishah interpreted many ḥadīth transmitted by Abū Hurayrah and considered him mistaken in some of them; the authentic sources record that she reproached him for relating too many ḥadīth in a single session.

(1) Ṣālih ibn Abī al-Akhdar is weak; he is cited by Ibn ʿAsākir in his Taʾrīkh Dimashq (vol. 19, p. 117, section B). (2) al-mukhafaqa: an implement used for striking, akin to a walking stick (sayr) or lash (dirra). The report appears in ʿAbd ar-Razzāq’s al-Muṣannaf (no. 20496). (3) Between the two parentheses, the letter b (bāʾ) is missing. (4) In some editions (printed and Wābīl), the word is corrupted to al-wādī. The correct term al-wuday (pl.) denotes young date palms; its singular form is wuday(a). (5) Between the two parentheses, the letter a (alif) is missing. (6) Its narrators are trustworthy (thiqāt). The hadith is found in Musnad Aḥmad (vol. 2, pp. 2–3) and is considered ṣaḥīḥ. The raised (marfūʿ) version is also recorded by al-Bukhārī (no. 47) and Muslim (no. 945). (7) In its isnād via al-Wāqidī, scholars unanimously agree on his weakness and decline to rely on his transmission.
وقال صالح بن أبي الأخضر: عن الزهري، عن أبي سلمة: سمعت أبا هريرة يقول: ما كنّا نستطيع أن نقول: قال رسول اللَّه ﷺ ، حتى قُبض عمر (١) . وقال محمد بن يحيى الذُّهلي: حدَّثنا عبد الرزاق، عن مَعْمر، عن الزُّهري قال: قال عمر: أَقِلُّوا الرواية عن رسول اللَّه ﷺ إلّا فيما يُعمل به. قال: ثم يقول أبو هريرة: أفكنتُ محدِّثَكم بهذه الأحاديث وعُمر حيّ؟ أما واللَّه إذًا لأيقنت أن المِخْفَقَة (٢) ستباشر ظهري. [فإن عمر كان يقول: اشتغلوا بالقرآن فإنَّ القرآن كلام اللَّه، ولهذا لما بعث أبا موسى إلى العراق قال له: إنك تأتي قومًا لهم في مساجدهم دويٌّ بالقرآن كدويِّ النحل، فدعهم على ما هم عليه ولا تَشْغلهم بالأحاديث، وأنا شريكك في ذلك. وهذا معروف عن عمر (رضي الله عنه) ] (٣) . وقال الإمام أحمد: حدَّثنا هُشَيم، عن يعلَى بن عطاء، عن الوليد بن عبد الرحمن، عن ابن عمر: أنه مرَّ بأبي هريرة وهو يحدِّث عن النَّبِيّ ﷺ أنه قال: "مَنْ تَبعَ جنازةً فصلَّى عليها فلَهُ قِيراط، فإنْ شَهِدَ دفنَها فلَهُ قيراطان، القيراطُ أعظمُ مِنْ أُحُد" فقال له ابن عمر: أبا هرّ انظر ما تحدِّث عن رسول اللَّه ﷺ ، فقام إليه أبو هريرة حتى انطلق به إلى عائشة فقال لها: يا أمَّ المؤمنين أَنشُدُكِ باللَّه أسمعتِ رسول اللَّه ﷺ يقول: "مَنْ تَبعَ جنازة فصلَّى عليها فلَهُ قيراط، فإنْ شَهِدَ دفنَها فلَهُ قيراطان" ؟ فقالت: اللهمَّ نعم. فقال أبو هريرة: إنه لم يكن يَشْغَلُني عن رسول اللَّه ﷺ [غرسُ الوَدِيّ (٤) ولا صَفْقٌ بالأسواق، إني إنما كنت أطلب من رسول اللَّه ﷺ ] (٥) كلمةً يعلِّمُنيها أو أكلةً يُطعمُنيها. فقال له ابن عمر: يا أبا هرّ كنتَ ألزَمَنا لرسول اللَّه ﷺ وأعلَمنا بحديثه (٦) . وقال الواقدي: حدّثني عبد اللَّه بن نافع، عن أبيه قال: كنت مع ابن عمر في جنازة أبي هريرة، وهو يمشي أمامَها ويكثر الترحُّم عليه ويقول: كان ممَّن يحفظ حديث رسول اللَّه ﷺ على المسلمين (٧) . وقد روي: أن عائشة تأوَّلت أحاديث كثيرة من رواية أبي هريرة، ووهَّمته في بعضها، وفي الصحيح أنها عابت عليه سرد الحديث والإكثار منه في الساعة الواحدة.
(١) صالح بن أبي الأخضر ضعيف. وأخرجه ابن عساكر في تاريخه (١٩/ ١١٧/ ب). (٢) المخفقة: شيء يضرب به نحو سير أو دِرَّة. والخبر في مصنف عبد الرزاق برقم (٢٠٤٩٦). (٣) ما بين حاصرتين سقط من ب. (٤) تحرفت في ط وب إلى: الوادي. "والودي": صغار النخل، واحدتها: ودية. (٥) ما بين حاصرتين سقط من أ. (٦) رجاله ثقات. وهو في مسند أحمد (٢/ ٢ - ٣) وهو حديث صحيح، وأخرج المرفوع منه البخاري رقم (٤٧) ومسلم (٩٤٥). (٧) في إسنادها الواقدي، وقد اتفقوا على ضعفه وعدم الاعتداد بروايته.

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