In Sunni Islam, Abū Hurayrah al-Dawsiyy al-Zahrāniyy (Arabic: أبو هريرة الدوسي الزهراني; 603–681), often spelled Abu Hurairah, was one of the sahabah (companions) of Muhammad and, according to Sunni Islam, the most prolific narrator of hadith. He was known by the kunyah Abu Hurayrah “Father of the Kitten”, in reference to his documented attachment to cats. However, his real name is differed upon, with the most popular opinion being that it was ‘Abd al-Raḥmān ibn Ṣakhr (عبد الرحمن بن صخر). Abu Hurayrah spent four years in the company of Muhammad and went on expeditions and journeys with him. It is estimated that he narrated around 5374 Ahadith.
Abu Hurairah, Tafsir Thana’i and 4:159
In Braheen e Ahmadiyya Vol. 5 (published after MGA died in 1908). MGA claims that in Tafsir Thana’i, it is confirmed that 4:159 means that Esa (as) hasn’t died yet. In fact, Abu Hurairah also confirms that 4:159 means that Esa (as) hasn’t died yet via Tafsir Thana’i. This is why MGA had to discredit Abu Hurairah as such. MGA wrote the word “Ghabi” in Urdu when describing Abu Hurairah, Ghabi means stupid in Arabic, Ahmadiyya editors have purposely mistranslated this part. The word Ghabi doesn’t even exist in the Urdu language.
Roohani Khazyian 21- Page 410 Braheen-e- Ahmadiyya part 5
In the online english translation (2018), Ahmadiyya editors have translated MGA’s comments on Abu Hurariah as follows, see pages 540-541:
“””””Hence, the correct translation of the above-mentioned verse I quoted is, ‘Every person from among the People of the Book will, before his death, believe in the Holy Prophet, may peace and blessings of Allah be upon him, or in Hadrat ‘Isa.’ The word مَوِْتهٖ [his death] refers to the People of the Book, and not Hadrat ‘Isa. This is why in another reading of this verse the words are مَوِْتهِمْ [‘their death’]. Why would مَوِْتهِمْ [‘their death’] be present in the other reading if it referred to Hadrat ‘Isa? See Tafsir Thana’i, for it strongly confirms my statement. It also says that Abu Hurairah, may Allah be pleased with him, gives the same interpretation, though the author qualifies that Abu Hurairah was deficient in his comprehension of the Holy Quran and many muhaddithin [scholars of hadith] have criticized the soundness of his understanding. Abu Hurairah had the aptitude to quote, but he was quite deficient in understanding and discernment. I contend that even if Abu Hurairah, may Allah be pleased with him, has interpreted it in this way, it has been a mistake on his part, as it has been proven by muhaddithin that in many instances Abu Hurairah ra is mistaken and stumbles in matters that pertain to understanding and discernment. It is an established norm that the opinion of just one Companion cannot be regarded as a valid argument per the law of the Shariah. The valid argument per the law of the Shariah is only the ijma‘ of the Companions ra, and I have
already explained, that consensus of the Companions ra occurred concerning the point that all Prophets had died.
Keep in mind that in view of the alternative reading of the verse [‘before his death’], i.e. قَبْلَ مَوْتِهِمْ [‘before their death’]—which, according to the norms held by the scholars of Hadith, is tantamount to an authentic hadith, i.e. it is such a hadith that stands proven to be from the Holy Prophet, may peace and blessings of Allah be upon him—the mere opinion of Abu Hurairah is worth rejecting as it is inconsequential and worthless when compared to the words of the Holy Prophet, may peace and blessings of Allah be upon him. To insist on it can lead one to disbelief. Not only that, the statement of Abu Hurairah necessitates repudiation of the Holy Quran because time and again the Holy Quran says that the Jews and the Christians will continue to exist till the Day of Judgment and they will not be wiped out completely, whereas Abu Hurairah says that the Jews will be wiped out completely, and this is in clear contradiction to the Holy Quran. Anyone who believes in the Holy Quran ought to discard the statement of Abu Hurairah as a thing of little value. In contrast, the alternative reading of the verse, according to the norms held by the scholars of Hadith, holds the status of an authentic hadith—and here the alternative reading of the verse قَبْلَ مَوْتِهٖ does exist, as قَبْلَ مَوْتِهِمْ , which has to be taken as an authentic hadith—so in this case the statement of Abu Hurairah is, in fact, in contravention of both the Holy Quran and Hadith. فلا شكّ اّنہ باطل ومن تبعہ فاّنہ مفسد بطّال۔ [No doubt he is in the wrong,
and anyone who follows him is a mischief-maker and a great liar].””””
Roohani Khazyian 19-Page 127 – Ijaz-i Ahmadi
In the english translation (2019), Ahmadiyya editors have translated it as, see pages 32-33:
“””It seems that one or two Companions, whose understanding was not perfect, used to believe—as they might have heard the statements made by the local Christians—that Jesus was alive in Heaven. One such person was Abu Hurairah, who was a man of poor understanding. However, when Hadrat Abu Bakrra, whom God had granted knowledge of the Quran, recited the above-mentioned verse, the Companions came to know for a certainty that all Prophets had died. As a result, the Companions were heartened by this verse, and the sense of grief that had overtaken them due to the death of their beloved Prophet was dispelled and they went about happily reciting the aforesaid verse in the streets of Madinah.”””
The word Ghabi as used by MGA in Nurul Haq (1894-1895)
MGAQ wrote: [Arabic] ((In their eyes [our opponents] the knowledgeable person is an ignorant and a “Ghabi” غبي)) – RK, Vol 8, Nur ul Haq, p3.
The scan from Nur ul Haq
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