1 ‘Ab u Hurayra’ a Narrator of Had ith Revisited: An Examination into the Dichotomous Representations of an Important Figure in Had ith with special reference to Classical Islamic modes of criticism Submitted by Usman Ghani to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab & Islamic Studies In July 2011 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………….. 2 Acknowledgments I would like to begin by thanking Allah the Most Gracious the Most Merciful for his incalculable bounties, without which I would be in a state of loss. I thank him for giving me the ability and opportunity to continue my studies. Secondly, I would like to thank my parents for their continuous support and prayers to whom this piece of work is a testimony of their constant love, support and belief. I strongly believe that it is through their prayers and continuous love and support I was able to achieve and fulfil my ambitions. I would also like to thank my supervisor Professor Ian Netton for all his supervision and kindness who has been like a fatherly figure for me throughout my course of study. My thanks also go my second supervisor Professor Sajjad Rizvi and Mentor Dr. Clemence Albert-Yucel for their support and valuable suggestions for my thesis. My gratitude also extends to my work colleagues in the Department of Theology, Religious studies and Islamic Studies, University of Wales Trinity St David, in particular Dr. Mawil Izzidien, Dr. Catrin Williams, Dr Amjad Hussain and Dr. Martin O’Kane for their continuous support, encouragement and valuable suggestions in certain areas for my thesis. I would also like to thanks my colleagues at the Department of Arabic and Middle Eastern studies and the Lifelong Learning centre, University of Leeds where I was a member of staff from 2004 till 2010 prior to my appointment as a fulltime Lecturer in Arabic and Islamic Studies here at the University of Wales Trinity St David. My special thanks go to Dr Samar al-Afandi, Dr Zahia Salhi and Dr Hussein Abdul Rauf for encouraging me to continue with my studies. I would also like to thank my friends in particular Dr Gavin Picken and Professor Abdul Hakim al-Matroudi specially for encouraging me to continue my studies after having a stagnant period away from the academic field. My thanks also extend to my close friends Tajul Islam, Mustafa Sheikh for their constructive and valuable suggestions in my thesis and for giving me support when needed. Also, my thanks go to the library staff in both Universities for assisting me in obtaining relevant material for my thesis. Last but not least, I would like to thank all my friends and family for all their love and support which they have given me throughout in particular to my wife Shaheda to whom I 3 am greatly indebted. My three children, Umar, Zaynab and Hamza have always been a blessing for me; I would like to thank them for their patience, love and comfort they have provided me with over this strenuous period. May Allah safeguard them and keep them in His protection. Ameen. 4 Abstract The task of preserving the Had ith was undertaken, according to the classical Muslim view, by the Companions of the Prophet Mu hammad and, thereafter, the Tabi cun (Successors), and then from generation to generation. Thus, we find this great amount of Had ith in front of us today. From amongst these Had ith we find as it is alleged a great proportion narrated by the Companion Ab u Hurayra (d.57/58/59AH/681/682/683CE). He has narrated various kinds of narration, from those on creed to those on the ethics of Islam. However, his narrations have been looked upon with certain scepticism and criticism, as has his own personality, in both Classical Had ith scholarship and Modern Had ith scholarship. This research, entitled: ‘Ab u Hurayra’ a Narrator of Had ith Revisited: An Examination into the Dichotomous Representations of an Important Figure in Had ith with special reference to Classical Islamic modes of Criticism, will discuss specifically Ab u Hurayra the Companion of the Prophet Mu hammad and his alleged status as a prolific narrator of the Had ith. The aim of this study is to highlight how Ab u Hurayra is depicted and perceived by both Classical Had ith Scholarship and Modern Had ith Scholarship. Furthermore, the central argument of this thesis is that the charge of Ab u Hurayra being a Mukthir (a prolifically active narrator who embellished his reports) is unfair for the simple reason that those traditions he uniquely transmits are rather small in number. Most of the other traditions with which his name is associated have concomitant and parallel isn ads (Chains of Narration). This study therefore sets out to critically examine and analyse the life and narrations of Ab u Hurayra in view of the academic debates on the wider issues of the authenticity of the sources and how they affect the arguments put forward by this research. 5 Dedicated to: My Parents without whom after the countless blessings of Allah this would not have been possible. I supplicate for them continuously: “O my Lord! Bestow on them Your Mercy as they nurtured me when I was young.” (Al Qur’ an 17:24) 6 A Note on Transliteration Arabic English Arabic English d ﺽ a ﺃ t ﻁ b ﺏ z ﻅ t ﺕ c ﻉ th ﺙ gh ﻍ j ﺝ f ﻑ h ﺡ q ﻕ kh ﺥ k ﻙ d ﺩ l ﻝ dh ﺫ m ﻡ r ﺭ n ﻥ z ﺯ h ﻩ s ﺱ w ﻭ sh ﺵ y ﻱ s ﺹ .is denoted by ’ when not at the begi nning of a word ء ء .Is denoted by a, except in ida fa constructions where it will be denoted by t ﺓ ﺓ Short Vowels: is denoted by u ﹷ is denoted by I ﹻ is denoted by a ﹷ Long Vowels: is denoted by u ﻮ is denoted by i ﻲ are denoted by a ﺁ Dipthongs: is denoted by aw ﻮ is denoted by ay ﻲ .is denoted by the doubling of the letter ﹲ .is denoted al- in all cases ﺍﻝ The definite article The divine name (laf z al Jal ala) will be transliterated as ‘Allah’ in all cases. 7 Contents Acknowledgements 2-3 Abstract 4 Dedicated to 5 A Note on Transliteration 6 Table of Contents 7-9 Introduction 10-25 Methodology 19-20 Literature Review 20-25 Chapter 1: Biography of Ab u Hurayra 26-182 1.1 Ab u Hurayra’s Lineage 26-28 1.2 Ab u Hurayra’s Name 28-36 1.3 When did Ab u Hurayra accept Islam? 36-41 1.4 Ab u Hurayra’s place of residence in Medina 41-54 1.4.1 Had ith Stating the Virtues of the Ahl al-Suffa and Their Position According to the Prophet 55-62 1.5 The Pre-eminence of Ab u Hurayra as a transmitter and source for Prophetic traditions 62-63 1.5.1 Ab u Hurayra and Ab u Bakr 63 1.5.2 Ab u Hurayra and cUmar 64 1.5.3 Ab u Hurayra and Tal ha b. cUbayd Allah 64-66 1.5.4 Ab u Hurayra and Ubayy b. Ka cb 66 1.5.5 Ab u Hurayra and cAbd Allah b. cUmar 66-67 1.5.6 Ab u Hurayra and cAbd Allah b. cAbb as 67-70 1.5.7 Ab u Hurayra and Ab u Sa cid al-Khudr i. 70-71 1.5.8 Ab u Hurayra and J abir b. cAbd Allah al-An sa ri 71-72 1.5.9 Ab u Hurayra and Ab u Ayy ub al-An sa ri. 72-73 1.5.10 Ab u Hurayra and cAbd Allah b. al-Zubayr 73-74 1.5.11 The Image of Ab u Hurayra amongst the Tabi cun (Successors)74-77 8 1.5.12 The Image of Ab u Hurayra amongst the Followers of the Successors (Atb ac al-Tabi cin) 77-82 1.6 Teachers of Ab u Hurayra 82 1.7 Students of Abu Hurayra 82-83 1.8 The Most Authentic Chains from Ab u Hurayra 83-84 1.9 Ab u Hurayra and Ikth ar 84-87 1.9.1 The Implications of Ab u Hurayra’s Ikth ar 87-92 1.9.1.2 cUmar and Ab u Hurayra 92-95 1.9.1.3 The Mukthir un 96-102 1.9.1.4 Surge of Ab u Hurayra’s narrations 103-180 Section Summary 180-182 Chapter 2: Ab u Hurayra in Classical Had ith Criticism 183-214 2.1 How the companionship of Ab u Hurayra is highlighted in the biographical sources: A chronological listing of the various genres of rij al texts 183-187 2.2 The Mu ctazilites 188-192 2.2.1 Mutaw atir and Aha d in Had ith 192-193 2.2.2 The Mu ctazilites position regarding Mutaw atir and Aha d 193-194 2.2.3 Ibn Qutayba’s Ta’w il Mukhtalif al-Had ith 194-201 2.2.3.1 The Theological, Legal and Ritual implications of these reports 202-204 2.2.3.2 How have such traditions influenced the reception and promotion of ideas? 204-206 2.3 The distinction between Ahl al-Ray and Ahl al-Had ith 206-214 Section Summary 214 Chapter Three: The Corroborations and Isolated reports of Ab u Hurayra through the nine collections of Had ith 215-268 Charts, Diagrams & sample traditions Chapter Four: Ab u Hurayra in Modern Had ith Scholarship 269-345 4.1 Ma hmud Ab u Rayya (d.1970) & cAbd al-Husayn Sharaf al-Din (d.1957) 269-274 9 4.1.1 The Length of Ab u Hurayra’s Companionship 274-275 4.1.2 Ab u Hurayra’s Excessive Narrations 275-276 4.1.3 Analysis of Ab u Rayya’s Argument 276-282 4.1.4 ‘ Shaykh al-Mu di ra Ab u Hurayra awwal r awiyat uttuhim f i al-Isl am’ Shaykh al-Mu di ra Ab u Hurayra the first narrator in Islam to be slandered 282-284 4.1.5 Ab u Rayya’s Misconception 284-285 4.1.6 Why did Ab u Hurayra narrate many Had ith? 285-287 4.2 Ignaz Goldziher (d.1921) & Alfred Guillaume (d.1966) 288-293 4.3 F at ima Mernissi (b.1940) 293-307 4.4 Gautier Juynboll (d.2010) 307-309 Section Summary 310-311 Conclusion 312-318 Bibliography 319-345 10 Introduction “...People say, Ab u Hurayra has narrated many Had ith...” 1 Of the four main sources of Islamic Law, the Had ith occupies a place of importance second only to the Qur’ an.