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Companion of Muhammad (c. 603–679)
the companion of the Islamic prophet Muhammad

Abū Hurayra ʿAbd al Raḥmān ibn Ṣakhr al Dawsī al Zahrānī (أبُو هُرَيْرَة عَبْد ٱلرَّحْمَٰن بْن صَخْر ٱلدَّوْسِيّ ٱلزَّهْرَانِيّ; c. 603–679), commonly known as Abū Hurayra (أبُو هُرَيْرَة; ), was a companion of the Islamic prophet Muhammad and the most prolific hadith narrator in Sunni Islam. Born in al Jabur, Arabia to the Banu Daws clan of the Zahran tribe, he was among the first people to accept Islam, and later became a member of the Suffah after the migration of Muhammad. Under the reign of the Rashidun caliph Umar, he also served as a scholar, hadith narrator, military governor of Bahrain, and soldier. Acknowledged by Muslim scholars for his notable photographic memory, he memorized massive numbers of over 5,000 hadiths, which later produced more than 500,000 narrator chains, making him an example followed by Hadith scholars today.

Abu Hurairah's personal name (ism) is unknown, and so is his father's. The most popular opinion, voiced by Al Dhahabi and Ibn Hajar al Asqalani, is that it was 'Abd al Raḥmān ibn Ṣakhr (عبد الرحمن بن صخر). According to Al Dhahabi, Abu Hurairah hailed from the prominent Banu Daws clan of the Arab tribe of Zahran, and was born in the region of Al Bahah. Al Qalqashandi reported the Zahran as a descendant of Khalid ibn Nasr, while Ibn Hazm reported Zahran was a descendant of Malik ibn Nasr, a Qahtanite. Hadith narrations record Muhammad as having a favorable view of the Banu Daws, who viewed them on par with his tribe, the Quraysh, the Ansar of Medina, and Banu Thaqif.

Abu Hurairah embraced Islam through Tufayl ibn 'Amr, the chieftain of his tribe. Tufayl had returned to his village after meeting Muhammad in Mecca and converting to Islam in its early years. 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). and went on expeditions and journeys with him. Abu Hurairah was recorded as having participated in the Expedition of Dhat al Riqa, which took place in Najd in the year 4 AH or 5 AH. The consensus of Muslim scholars considers Abu Hurairah's military career as having begun after the Battle of Khaybar, after which he was present in the Battle of Mu'tah, during the Conquest of Mecca, at Hunayn, and in the Expedition of Tabuk. Later, Abu Hurairah were sent as a muezzin to al Ala al Hadhrami in Bahrayn. After Abu Bakr's death, during Umar's reign, Abu Hurairah actively participated in the Muslim conquest of Persia. Later, he became governor of Bahrayn. After leaving the governorship, Abu Hurairah returned to Medina and worked as a qadi (judge), issuing fatāwā ( fatwa). Abu Hurairah died in the year 679 (59 AH) at the age of 76 and was buried at al Baqi'. His funeral prayer was led by Al Walid ibn Utba, who was the governor of Medina, and was attended by Abd Allah ibn Umar and Abu Sa'id al Khudri. Following the 1948 Arab–Israeli War, the mausoleum was designated a shrine for Jews dedicated to Gamaliel II by the Israeli government, although neither Abu Hurairah nor Gamaliel II are likely to have been buried in the tomb.

The hadith reported by Abu Hurairah are diverse, being used by Islamic scholars specializing in hadith, 'aqīdah, fiqh (Islamic jurisprudence), ijtihād, tafsīr (Quranic exegesis), and Islamic eschatology. In his Kitab al Iman, a book on 'aqīdah, Ibn Taymiyyah (d. 1328) uses hadith narrations from Abu Hurairah to study tawḥīd. Ibn Kathir uses Abu Hurairah's narrations in Al Nihāyah fī al Fitan wa al Malaḥim, a work on Islamic eschatology. References to Abu Hurairah's narrations can be found in Al Tabari's Tafsir al Tabari, Ibn Kathir's Tafsir Ibn Kathir, Al Mahalli and al Suyuti's collaborative Tafsir al Jalalayn,

Abu Hurairah was among the few companions of Muhammad who issued jurisprudential rulings or fatāwā ( fatwa), and he was personally requested by his contemporary companion Ibn Abbas to do so. Taqi al Din al Subki compiled the fatāwā of Abu Hurairah in his book, Fatawa Abu Hurairah. Abu Hurairah was one of the six prominent companions of Muhammad involved in jurisprudential rulings during the Rashidun era, the others being Ali, Sa'd ibn Abi Waqqas, Abu Darda, Saʽid al Khudri, and Abu Shafiah. Abd al Rahman Jaziri, a professor at Al Azhar University, has concluded that on certain issues, the four madhahib reached ijmā' (consensus) on Abu Hurairah's ruling. The four major Sunni madhahib, have all used hadith narrated by Abu Hurairah in major jurisprudential decisions. Muwatta Imam Malik, the hadith collection of the founder of the Maliki madhhab, Malik ibn Anas, contains various hadiths narrated by Abu Hurairah wherein they form the basis for jurisprudential rulings. Bulugh al Maram, a hadith collection by Ibn Hajar al Asqalani pertaining to the Shafi'i madhhab also contains many hadith narrated by Abu Hurairah. Al Nawawi's Al Arba'ūn an Nawawiyyah also contain narrations from Abu Hurairah. According to Muhammad ibn al Uthaymeen in his commentary of Al Nawawi's Riyāḍ as Ṣaliḥīn, Abu Hurairah's ijtihad formed the basis for Al Nawawi's rulings of wudu. Bilal Philips, a Salafi preacher from Canada who was known for his preaching activity to three thousand US army veteran of the first Gulf War after the successful victory of Saudi US coalition, also listed several quotations from Abu Hurairah in his earlier work, Salvation Through of Repentance , regarding various matters of Islamic teaching, included Qadr Night and Friday prayers. Meanwhile, Ministry of Religious Affairs (Indonesia) and Indonesian Ulema Council has issued a ruling for the cleansing protocol to manage COVID 19 pandemic Muslim victims dead bodies based on the fatwa verdict of Abu Hurairah when managing dead bodies. The same council worked together with Ministry of Health to issue formal decree of the obligation for Hajj pilgrims to undergo Meningitis vaccination, on the basis of their ruling from Hadith of Abu Hurairah. Saleh Al Fawzan, member of Council of Senior Scholars (Saudi Arabia) and Permanent Committee for Scholarly Research and Ifta and one of the most senior scholar Has listed most of his thoughts regarding Fiqh jurisprudence based on hadiths narrated by Abu Hurairah.

Shaykh Mahmud Abu Rayyah (d.1970), the youngest brother of Hassan al Banna and 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. According to Yasin Jibouri, several Shia scholars such as Ja'far al Iskafi regarded Abu Hurayra as telling lies. Same goes with Abu Rayyah, independent writer from Egypt who quoted medieval Shia source in his report regarding Abu Hurairah. Certain Shia writers are known for doubting his authority as a narrator. However, researchers have found that the Sunni scholarly 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 in Kutub al Sittah and 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 as Mudallis (defected or untrustworthy narrators) according to Jarh wa Ta'dil (biographical evaluation study) and Asbab wurud (chronological study of Hadith). Particularly from anonymous writer who has pen name "O. Hashem" who write his criticism towards Abu Hurairah in his book, Saqifah. 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, and Al Dhahabi criterion of biography evaluation, while also questioning O. Hashim scholarly credibility as they though O. Hashem were driven by Shiite biased view on his critics. 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". According to Burhanuddin from Indonesia's Ministry 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 of Goldziher. 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 of Biographical evaluation traditions and accusing Abu Rayyah relying on single source of 12th AD twelver Shia scholar, Allamah Al Hilli. 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. 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.