HADITH RESEARCH -2

HADITH SPECIAL INFORMATION
COLLECTION STAGE - II

 

(1) Accuracy ensured in noting 

down Hadis

(1) CHAPTER.  “(0 you who believe) take not My enemies and your enemies (i.e.  disbelievers and polytheists) as friends...” (V.60:1)

Bukhari Volume 6, Book 65, Number 4890: [6259 Volume 8, No 6939 Volume 9]

Narrated Ali:

Allah's Apostle (s) sent me along with Az-Zubair and Al-Miqdad and said, "Proceed till you reach a place called Raudat-Khakh where there is a lady traveling in a howdah on a camel. She has a letter. Take the letter from her." So we set out, and our horses ran at full pace till we reached Raudat-Khakh, and behold, we saw the lady and said (to her), "Take out the letter!" She said, "I have no letter with me." We said, "Either you take out the letter or we will strip you of your clothes." So she took the letter out of her hair braid. We brought the letter to the Prophet (s) and behold, it was addressed by Hatib bin Abi Balta'a to some pagans at Mecca, informing them of some of the affairs of the Prophet (s). The Prophet (s) said, "What is this, O Hatib?" Hatib replied, "Do not be hasty with me, O Allah's Apostle (s)! I am an Ansari man and do not belong to them (Quraish infidels) while the emigrants who were with you had their relatives who used to protect their families and properties at Mecca. Therefore in order to compensate for not having blood relation with them.' I intended to do them some favor so that they might protect my relatives (at Mecca), and I did not do this out of disbelief or an inclination to desert my religion." The Prophet (s) then said (to his companions), "He (Hatib) has told you the truth." 'Umar said, "O Allah's Apostle (s)! Allow me to chop his head off?" The Apostle (s) said, "He is one of those who witnessed (fought in) the Battle of Badar, and what do you know, perhaps Allah looked upon the people of Badar (Badar warriors) and said, 'Do what you want as I have forgiven you.' "(Amr, a sub-narrator, said; This Verse was revealed about him (Hatib): 

'O’ you who believe; Take not My enemies and your enemies as friends or protectors.' (60.1) Narrated 'Ali: Sufyan was asked whether (the Ayah): 'Take not My enemies and your enemies...' was revealed in connection with Hatib. Sufyan replied, "This occurs only in the narration of the people. I memorized the Hadith from 'Amr, not overlooking even a single letter thereof, and I do not know of anybody who remembered it by heart other than me."

Utmost efforts made by companions to ensure the authenticity of Hadis

Bukhari Volume 3, Book 34, Number 2062:

Narrated 'Ubai bin 'Umar:

Abu Musa asked Umar to admit him but he was not admitted as 'Umar was busy, so Abu Musa went back. When 'Umar finished his job he said; "Didn't I hear the voice of 'Abdullah bin Qais? Let him come in." 'Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, "we were ordered to do so (i.e. to leave if not admitted after asking permission thrice).’Umar told him, "Bring witness in proof of your statement." Abu Musa went to the Ansar's meeting places and asked them. They said, "None amongst us will give this witness except the youngest of us, Abu Said Al-Khudri. Abu Musa then took Abu Said Al-Khudri (to 'Umar) and 'Umar said, surprisingly, "Has this order of Allah's Apostle (s) been hidden from me?" (Then he added), "I used to be busy trading in markets."

Bukhari Volume 4, Book 59, Number 3221:

Narrated Ibn Shihab:

Once Umar bin Abdul Aziz delayed the 'Asar prayer a little. 'Urwa said to him, "Gabriel descended and led the prayer in front of the Prophet (s)”. On that 'Umar said, "O Urwa! Be sure of what you say." "Urwa, "I heard Bashir bin Abi Masud narrating from Ibn Masud who heard Allah's Apostle (s) saying, 'Gabriel descended and led me in prayer; and then prayed with him again, and then prayed with him again, and then prayed with him again, and then prayed with him again, counting with his fingers five prayers."

Bukhari Volume 8, Book 79, Number 6245:

Narrated Abu Said Al-Khudri:

While I was present in one of the gatherings of the Ansar, Abu Musa came as if he was scared, and said, "I asked permission to enter upon 'Umar three times, but I was not given the permission, so I returned." (When 'Umar came to know about it) he said to Abu Musa, "why did you not enter?'. Abu Musa replied, "I asked permission three times, and I was not given it, so I returned, for Allah's Apostle said, "If anyone of you asks the permission to enter thrice, and the permission is not given, then he should return.' “‘Umar said, "By Allah! We will ask Abu Musa to bring witnesses for it." (Abu Musa went to a gathering of the Ansar and said). "Did anyone of you hear this from the Prophet (s)?" Ubai bin Ka'b said, "By Allah, none will go with you but the youngest of the people (as a witness)”. (Abu Said) was the youngest of them, so I went with Abu Musa and informed 'Umar that the Prophet (s) had said so. (See Vol. 3, Hadith No. 2062)

Bukhari Volume 9, Book 96, Number 7317-7318:

Narrated Al-Mughira bin Shu'ba:

'Umar bin Al-Khattab asked (the people) about the “Imlas” of a woman, i.e. a woman who has an abortion because of having been beaten on her abdomen, saying, "Who among you has heard anything about it from the Prophet (s)?" I said, "I did.'' He (s) said, "What is that?" I said, "I heard the Prophet (s) saying, "It's Diya (blood money) is either a male or a female slave.' "Umar said, "Do not leave till you present witness in support of your statement." So I went out and found Muhammad bin Maslama. I brought him, and he bore witness with me that he had heard the Prophet (s) saying, "It's Diya (blood money) is either a male slave or a female slave."

(22) CHAPTER. The refutation of the claim of those who say, "All the legal decisions and verdicts given by the Prophet (s) were apparent (i.e., known to all people)." And the fact that some of the Companions of the Prophet (s) did not witness certain deeds or did not hear certain sayings of the Prophet (s) and other Islamic matters.

Bukhari Volume 9, Book 96, Number 7353:

Narrated 'Ubai bin 'Umar:

Abu Musa asked permission to enter upon 'Umar, but seeing that he was busy, he went away. 'Umar then said, "Didn't I hear the voice of 'Abdullah bin Qais? Allow him to come in." He was called in and 'Umar said to him, "What made you do what you did." He replied, "We have been instructed thus by the Prophet (s)" (Note-1) 'Umar said, "Bring proof (witness) for this, otherwise I will do so-and-so to you." Then 'Abdullah bin Qais went to a gathering of the Ansar who then said, "None but the youngest of us will give the witness for it." So Abu Said Al-Khudri got up and said, "We used to be instructed thus (by the Prophet)." 'Umar said, "This tradition of the Prophet (s) remained hidden from me. Business in the market kept me busy."

Translator’s Note: to ask permission three times, and if not granted, one should leave.

Companions conscious about the authenticity of Hadis going for Jihad under Yazid bin Muawiya

Bukhari Volume 2, Book 21, Number 1185-1186:

Narrated Mahmud bin Ar-rabi' Al-Ansari,

That he remembered Allah's Apostle (s) and he also remembered a mouthful of water which he had thrown on his face, after taking it from a well that was in their house.

Mahmud said that he had heard Itban bin Malik, who was present with Allah's Apostle (s) in the battle of Badar saying, "I used to lead my people at Bani Salim in the prayer and there was a valley between me and those people. Whenever it rained it used to be difficult for me to cross it to go to their mosque. So I went to Allah's Apostle (s) and said, 'I have weak eye-sight and the valley between me and my people flows during the rainy season and it becomes difficult for me to cross it; I wish you would come to my house and pray at a place so that I could take that place as a praying place.' Allah's Apostle (s) said, 'I will do so.' So Allah's Apostle (s) and Abu Bakr came to my house on the (next) morning after the sun had risen high. Allah's Apostle (s) asked my permission to let him in and I admitted him. He did not sit before saying, 'Where do you want us to offer the prayer in your house?' I pointed to the place where I wanted him to pray. So Allah's Apostle (s) stood up for the prayer and started the prayer with Takbir and we aligned in rows behind him; he offered two Rakat and finished them with Taslim, and we also performed Taslim with him. I detained him for a meal called "Khazir" which I had prepared for him.-- ("Khazir" is a special type of dish prepared from barley flour and meat soup) --

When the neighbors got the news that Allah's Apostle (s) was in my house, they poured it till there were a great number of men in the house. One of them said, 'What is wrong with Malik, for I do not see him?' One of them replied, 'He is a hypocrite and does not love Allah and His Apostle. (s) ' On that Allah's Apostle (s) said, 'don’t say this. Haven't you seen that he said, 'None has the right to be worshipped but Allah for Allah's sake only?' The man replied, 'Allah and His Apostle (s) know better; but by Allah, we never saw him but helping and talking with the hypocrites.' Allah's Apostle replied, 'No doubt, whoever says. None has the right to be worshipped but Allah, and by that, he wants the pleasures of Allah, then Allah will save him from Hell." Mahmud added, "I told the above narration to some people, one of whom was Abu Aiyub, the companion of Allah's Apostle (s) in the battle in which he (Abu Aiyub) died and Yazid bin Mu'awiyya was their leader in Roman Territory. Abu Aiyub denounced the narration and said, 'I doubt that Allah's Apostle (s) ever said what you have said.' I felt that too much, and I vowed to Allah that if I remained alive in that holy battle, I would (go to Medina and) ask Itban bin Malik if he was still living in the mosque of his people. So when he returned, I assumed Ihram for Hajj or 'Umra, and then I proceeded on till I reached Medina. I went to Bani Salim and Itban bin Malik, who was by then an old blind man, was leading his people in the prayer. When he finished the prayer, I greeted him and introduced myself to him, and then asked him about that narration. He told that narration again in the same manner as he had narrated it the first time."

(2) Authenticity - Companions confirming
Ahadis by relating to seniors

Bukhari Volume 4, Book 61, Number 3567-3568:

Narrated 'Aisha:

The Prophet (s) used to talk so clearly that if somebody wanted to count the number of his words, he could do so. Narrated Urwa bin Az-Zubair:

'Aisha said (to me), "Don't you wonder at Abu so-and-so who came and sat by my dwelling and started relating the traditions of Allah's Apostle (s) intending to let me hear that, while I was performing an optional prayer. He (s) left before I finished my optional prayer. Had I found him still there, I would have said to him, 'Allah's Apostle (s) never talked so quickly and vaguely as you do.' "

(3) Additions by companions while
narrating to elaborate

(4) CHAPTER: At-Tauba (Lit. meaning; turning to Allah in repentance).

Qatada said, "...Turn to Allah with sincere repentance...' (66:8) means true and constructive repentance.”

Bukhari Volume 8, Book 80, Number 6308:

Narrated Al-Harith bin Suwaid:

'Abdullah bin Masud related to us two narrations: One from the Prophet (s) and the other from himself, saying: A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this." Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. (Ibn Masud added): Allah's Apostle (s) said, "Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding beast carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding beast gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, 'I will go back to my place.' He returns and sleeps again, and then (getting up), he raises his head to find his riding beast standing beside him."

Bukhari Volume 5, Book 64, Number 3976:

Narrated Abu Talha:

On the day of Badar, the Prophet (s) ordered that the corpses of twenty-four leaders of Quraish should be thrown into one of the dirty dry wells of Badar. (It was a habit of the Prophet (s) that whenever he conquered some people, he used to stay at the battlefield for three nights. So, on the third day of the battle of Badar, he ordered that his she-camel be saddled, then he set out, and his companions followed him saying among them." "Definitely he (i.e. the Prophet) is proceeding for some great purpose." When he halted at the edge of the well, he addressed the corpses of the Quraish infidels by their names and their fathers' names, "O so-and-so, son of so-and-so and O so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Apostle? We have found true what our Lord promised us. Have you too found true what your Lord promised you? "'Umar said, "O Allah's Apostle! You are speaking to bodies that have no souls!" Allah's Apostle (s) said, "By Him in Whose Hand Muhammad's soul is, you do not hear, what I say better than they do."

Qatada said, "Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and caused them to feel remorseful and regretful”.

(4) Age one could be a narrator of Hadis

(18) CHAPTER. At what age may a youth be listened to (i.e. quotation of the Hadith from a boy be acceptable)

Bukhari Volume 1, Book 3, Number 76:

Narrated Ibn 'Abbas:

Once I came riding a she-ass and had (just) attained the age of puberty. Allah's Apostle (s) was offering the prayer at Mina. There was no wall in front of him and I passed in front of some of the row while they were offering their prayers. There I let the she-ass loose to graze and entered the row, and nobody objected to it.

Bukhari Volume 1, Book 3, Number 77:

Narrated Mahmud bin Rabi:

When I was a boy of five, I remember, the Prophet (s) took water from a bucket (used for getting water out of a well) with his mouth and threw it on my face. 

(5) Ali narrated in a peculiar manner

(6) CHAFFER. Killing AI-Khawarij (some people who dissented from the religion and disagreed with the rest of the Muslims), and AI-Mulhidun (heretical) after the establishment of firm proof against them.

And the Statement of Allah; "And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid..." (9:115)

And Ibn 'Umar used to consider them (Al-Khawarij and Al-Mulhidun) the worst of Allah's   creatures and said, "These people took some Ayahs that had been revealed concerning the disbelievers and interpreted them as describing the believers.”

Bukhari Volume 9, Book 88, Number 6930:

Narrated 'Ali:

Whenever I tell you a narration from Allah's Apostle (s), by Allah, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadith) then it was indeed a trick (i.e. I may say things just to cheat my enemy). No doubt I heard Allah's Apostle (s) saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, wherever you find them, kill them, for whom-ever kills them shall have reward on the Day of Resurrection."

The decision to kill a foolish youngster whose “faith not beyond throat” ONLY by a Muslim government

(36) CHAPTER. The sin of the person who recites the Qur'an is to show off or to gain some worldly benefit, or to feel proud, etc.

Bukhari Volume 6, Book 66, Number 5057:

Narrated 'Ali:

I heard the Prophet (s) saying, "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection."

Note: To understand the true purport of this Hadis it must be read in conjunction with the Quran and Ahadis laying emphasis on coherence and unity in Muslim Ummah, adhering to the group, Jema’ah, and the role of the leader and ruler. If this is read in isolation it may sow the seeds of anarchy because at no time killing anyone can be given into the hands of the general public which will result in the phenomenon as faced in the early part 21^st century in the form of IS, Daish and Al-Qaida organizations funded and patronized by enemies of Islam.

Quranic Ayahs on the topic:

003:103
Maududi: “Hold fast together to Allah's cord⁸³ and Iet nothing divide you. Remember the favor of Allah upon you, when you were enemies to one another, then He united your hearts, and by His grace, you became like brothers, and you were on the brink of the abyss of Fire and He rescued you from it. ⁸⁴ Thus does Allah make His signs clear to you so that you may find the right path to true success by these? ⁸⁵ ”

003:110
Maududi: “Now you are the best community which has been raised up for the guidance of mankind: ⁸⁸ you enjoin what is right and forbid what is wrong and believe in Allah. Had these people of Book ⁸⁹ also believed, it would have surely been better for them. Though there are among them some believers, most of them are transgressors”.

004:059
Maududi: “O Believers obey Allah and obey the Messenger and those entrusted with authority from among you. Then if there arises any dispute about anything, refer it to Allah and the Messenger, ⁸⁹ if you truly believe in Allah and the Last Day. This is the only right way and will be best in regard to the end. ⁹⁰ ”

Ahadis on the topic:

(1) CHAPTER. The Statement of Allah; "(0 you who believe!) Obey Allah and obey the Messenger (Muhammad) and those of you (Muslims) who are in authority..." (V.4:59)

Bukhari Volume 9, Book 93, Number 7137:

Narrated Abu Huraira:

Allah's Apostle (s) said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me."

Bukhari Volume 9, Book 92, Number 7054:

Narrated Ibn 'Abbas:

The Prophet (s) said, "Whoever notices something which he dislikes done by his ruler, then he should be patient, for whoever becomes separate from A1-Jama'ah, the Muslim group, the company of the Muslims even for a span and then dies, he will die as those who died in the Pre-Islamic period of Ignorance (as rebellious sinners)

Bukhari Volume 9, Book 92, Number 7053:

Narrated Ibn Abbas:

The Prophet (s) said, "Whoever disapproves of something done by his (Muslim) ruler then he should be patient, for whoever disobeys (disunites and goes away from his) Muslim ruler even for a span will die as those who died in the Pre-Islamic Period of Ignorance. (i.e. as rebellious Sinners).

Bukhari Volume 4, Book 61, Number 3606:

Narrated Hudhaifa bin Al-Yaman:

The people used to ask Allah's Apostle (s) about good, but I used to ask him about evil for fear that it might overtake me. Once I said, "O Allah's Apostle (s)! We were in ignorance and in evil and Allah has bestowed upon us the present good; will there be any evil after this good?" He (s) said, "Yes." I asked, "Will there be good after that evil?" He said (s), "Yes, but it would be tainted with Dakhan (i.e. little evil)." I asked, "What will its Dakhan be?" He (s) said, "There will be some people who will lead (people) according to principles other than my tradition. You will see their actions and disapprove of them." I said, "Will there be any evil after that good?" He (s) said, "Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them)." I said, "O Allah's Apostle (s)! Describe those people to us." He said, "They will belong to us and speak our language," I asked, "What do you order me to do if such a thing should take place in my life?" He said (s), "Adhere to the group of Muslims and their Chief." I asked, "If there is neither a group (of Muslims) nor a chief (what shall I do)?" He (s) said, "Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state."

Note: Creating schism in any form is vehemently condemned by Allah & His Prophet (s)

006:159
Maududi: "You have nothing to do with those who have split up their religion and become sects. ¹⁴¹ Their case rests with Allah, and He Himself will let them know what they have done."

(6) Bukhari confirms details & his name
mentioned by latter compilers

Bukhari Volume 4, Book 56, Number 2816:

Narrated Jabir:

My father's mutilated body was brought to the Prophet (s) and was placed in front of him. I went to uncover his face but my companions forbade me. Then mourning cries of a lady were heard, and it was said that she was either the daughter or the sister of Amr. The Prophet (s) said, "Why is she crying?" Or said, "Do not cry, for the angels are still shading him with their wings." (Al-Bukhari asked Sadqa, a sub-narrator, "does the narration include the expression: 'Till he was lifted?' “The latter replied, "Jabir may have said it.")

(7) Abu Huraira keen to learn

Bukhari Volume 8, Book 81, Number 6570:Narrated Abu Huraira:

I said, "O Allah's Apostle (s)! Who will be the luckiest person who will gain your intercession on the Day of Resurrection?" The Prophet (s) said, "O Abu Huraira! I have thought that none will ask me about this Hadith before you, as I know your longing for the (learning of) Hadiths. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said, 'None has the right to be worshipped but Allah,' sincerely from the bottom of his heart."

(8) Why caution exercised by Companions
narrating Hadis

Bukhari Volume 1, Book 3, Number 108:

Narrated Anas:

The fact that stops me from narrating a great number of Hadiths to you is that the Prophet (s) said: "Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire."

(9) Companions preferred memory discouraged
making individual collection

Bukhari Volume 8, Book 78, Number 6117:

Narrated Abu As-Sawar Al-Adawi:

'Imran bin Husain said, "The Prophet (s) said, 'Haya' does not bring anything except good." Thereupon Bashir bin Ka'b said, 'It is written in the wisdom paper: Haya leads to solemnity; Haya leads to tranquility (peace of mind)." 'Imran said to him, "I am narrating to you the saying of Allah's Apostle (s) and you are speaking about your paper (wisdom book)?" 

HADITH RESEARCH - 1

AHADITH - PECULIAR
INFORMATION - I

Note: Such atypical Ahadith falling into the category of Sahih, authentic Ahadith, speak of the scrupulous and straightforward nature of the companions and the compilers, being the epitome of sincerity, courage, and probity, they never felt conscious about any question which might be raised about their narrations and recordings or the integrity of even their selves.

(1) Abdullah Bin Masud related from himself

Allah pleased with the repentance of His slave          

(4) CHAPTER. At-Tauba (turning to Allah in repentance);

Qatada said, "...Turn to Allah with sincere repentance...' (66:8) means true and constructive repentance.”

Bukhari Volume 8, Book 80, Number 6308:

Narrated Al-Harith bin Suwaid:

'Abdullah bin Masud related to us two narrations: One from the Prophet (s) and the other from himself, saying: A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this." Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. (Ibn Masud added): Allah's Apostle (s) said, "Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding beast carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding beast gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, 'I will go back to my place.' He returns and sleeps again, and then (getting up), he raises his head to find his riding beast standing beside him."

Bukhari Volume 8, Book 80, Number 6309:

Narrated Anas bin Malik:

Allah's Apostle (s) said, "Allah is more pleased with the repentance of His slave than anyone of you is pleased with finding his camel which he had lost in the desert."

Bukhari Volume 4, Book 60, Number 3470:

Narrated Abu Said Al-Khudri:

The Prophet (s) said, "Amongst the men of Bani Israel there was a man who had murdered ninety-nine persons. Then he set out asking (whether his repentance could be accepted or not). He came upon a monk and asked him if his repentance could be accepted. The monk replied in the negative and so the man killed him. He kept on asking till a man advised him to go to the such and such village. (So he left for it) but death overtook him on the way. While dying, he turned his chest towards that village (where he had hoped his repentance would be accepted), and so the angels of mercy and the angels of punishment quarreled amongst themselves regarding him. Allah ordered the village (towards which he was going) to come closer to him, and ordered the village (whence he had come), to go far away, and then He ordered the angels to measure the distances between his body and the two villages. So he was found to be one span closer to the village (he was going to). So he was forgiven."

(2) Abu Huraira stay with Prophet (s) 
only 3 Years 

Bukhari Volume 4, Book 61, Number 3591:

Narrated Abu Huraira:

I enjoyed the company of Allah's Apostle (s) for three years, and during the other years of my life, never was I so anxious to understand the (Prophet's) traditions as I was during those three years. I heard him saying, beckoning with his hand in this way, "Before the Hour you will fight with people who will have hairy shoes and live in Al-Bariz. (Note)" (Sufyan, the sub-narrator once said, "And they are the people of Al-Bazir.")

Note: Persians & Kurds (From Urdu translation)

(3) Abu Hurairah narrated maximum
number of Ahadis

(42) CHAPTER. (What is said regarding) the memorization of the (religious) knowledge.

Bukhari Volume 1, Book 3, Number 118: [7354]

Narrated Abu Hurairah:

People say that I have narrated many Ahadis (the Prophet's narrations). Had it not been for two Ayahs in the Qur'an, I would not have narrated a single Hadis, and the Ayahs are:

"Verily, those who conceal the clear proofs, and pieces of evidence and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful." (2:159-160)

And no doubt our Muhajirin (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). (Note) But I (Abu Hurairah) used to stick to Allah's Messenger, contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.

Note: Reason for little provocative comments about the Muhajirin & Ansar divulges that Abu Huraira was conscious of the fact that having stayed only 3 years in the company of the Prophet (s), narrating around 7500 Ahadith, much more than any other Sahaba, looks little odd.  

002: 159-160

Maududi: “Indeed Allah curses, and the cursers, too, curse those who conceal the clear teachings and guidance We have sent down after we have made these plain in the Book for the guidance of all mankind. ¹⁶⁰ I, however, will forgive those of them who repent of it, mend their ways, and make own what they were concealing: for I am very generous in accepting repentance and showing mercy.”

(4) Abu Hurairah narrates there are
TWO kinds of knowledge

Bukhari Volume 1, Book 3, Number 120:

Narrated Abu Hurairah:

I have memorized two kinds of knowledge from Allah's Messenger (s). I have propagated one of them to you and if I propagated the second, then my pharynx (throat) will be cut off (i.e. killed).

Note: Please see Understanding Hadith, (2) Searching for plausible rationale……

https://tariqr.blogspot.com/2022/04/hadith-requiring-research.html

(5) Abu Huraira accepted adding to
Ahadis from his own

(2) CHAPTER. It is obligatory to spend on one's wife and household.

Bukhari Volume 7, Book 69, Number 5355:

Narrated Abu Huraira:

"The Prophet (s) said, 'The best alms is that which is given when one is rich, and a giving hand is better than a taking one, and you should start first to support your dependents.' A wife says, 'You should either provide me with food or divorce me.' A slave says, 'Give me food and enjoy my service." A son says, "Give me food; to whom do you leave me?" The people said, "O Abu Huraira! Did you hear that from Allah's Apostle?" He said, "No, it is from my own self."

(6) Ali narrates in a peculiar manner

(6) CHAFFER. Killing AI-Khawarij (some people who dissented from the religion and disagreed with the rest of the Muslims), and AI-Mulhidun (heretical) after the establishment of firm proof against them.

And the Statement of Allah; "And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid..." (9:115)

And Ibn 'Umar used to consider them (Al-Khawarij and Al-Mulhidun) the worst of Allah's   creatures and said, "These people took some Ayahs that had been revealed concerning the disbelievers and interpreted them as describing the believers.”

Bukhari Volume 9, Book 88, Number 6930:

Narrated 'Ali:

Whenever I tell you a narration from Allah's Apostle (s), by Allah, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadith) then it was indeed a trick (i.e. I may say things just to cheat my enemy). No doubt I heard Allah's Apostle (s) saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, wherever you find them, kill them, for whom-ever kills them shall have reward on the Day of Resurrection."

The decision to kill foolish youngster whose “faith not beyond throat” ONLY by a Muslim governmen

(36) CHAPTER. The sin of the person who recites the Qur'an is to show off or to gain some worldly benefit, or to feel proud, etc.

Bukhari Volume 6, Book 66, Number 5057:

Narrated 'Ali:

I heard the Prophet (s) saying, "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection."

Note: To understand the true purport of this Hadis it must be read in conjunction with the Quran and Ahadis laying emphasis on coherence and unity in Muslim Ummah, adhering to the group, Jamat, and the role of the leader and ruler. If this is read in isolation it may sow the seeds of anarchy because at no time killing anyone can be given into the hands of the general public which will result in a phenomenon faced in the early part 21^st century in the form of unautorised militia groups like IS, Daish and Al-Qaida organizations funded and patronized by enemies of Islam.

Quranic Ayahs on the topic:

003:103
Maududi: “Hold fast together to Allah's cord⁸³ and Iet nothing divide you. Remember the favor of Allah upon you, when you were enemies to one another, then He united your hearts, and by His grace, you became like brothers, and you were on the brink of the abyss of Fire and He rescued you from it. ⁸⁴ Thus does Allah make His signs clear to you so that you may find the right path to true success by these? ⁸⁵ ”

003:110
Maududi: “Now you are the best community which has been raised up for the guidance of mankind: ⁸⁸ you enjoin what is right and forbid what is wrong and believe in Allah. Had these people of Book ⁸⁹ also believed, it would have surely been better for them. Though there are among them some believers but most of them are transgressors”.

004:059
Maududi: “O Believers obey Allah and obey the Messenger and those entrusted with authority from among you. Then if there arises any dispute about anything, refer it to Allah and the Messenger, ⁸⁹ if you truly believe in Allah and the Last Day. This is the only right way and will be best in regard to the end. ⁹⁰ ”

Ahadis on the topic:

(1) CHAPTER. The Statement of Allah; "(0 you who believe!) Obey Allah and obey the Messenger (Muhammad) and those of you (Muslims) who are in authority..." (V.4:59)

Bukhari Volume 9, Book 93, Number 7137:

Narrated Abu Huraira:

Allah's Apostle (s) said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me”.

Bukhari Volume 9, Book 92, Number 7054:

Narrated Ibn 'Abbas:

The Prophet (s) said, "Whoever notices something which he dislikes done by his ruler, then he should be patient, for whoever becomes separate from A1-Jama'ah, the Muslim group, the company of the Muslims even for a span and then dies, he will die as those who died in the Pre-Islamic period of Ignorance (as rebellious sinners)

Bukhari Volume 9, Book 92, Number 7053:

Narrated Ibn Abbas:

The Prophet (s) said, "Whoever disapproves of something done by his (Muslim) ruler then he should be patient, for whoever disobeys (disunites and goes away from his) Muslim ruler even for a span will die as those who died in the Pre-Islamic Period of Ignorance. (i.e., as rebellious Sinners).

Bukhari Volume 4, Book 61, Number 3606:

Narrated Hudhaifa bin Al-Yaman:

The people used to ask Allah's Apostle (s) about good, but I used to ask him about evil for fear that it might overtake me. Once I said, "O Allah's Apostle (s)! We were in ignorance and in evil and Allah has bestowed upon us the present good; will there be any evil after this good?" He (s) said, "Yes." I asked, "Will there be good after that evil?" He said (s), "Yes, but it would be tainted with Dakhan (i.e. little evil)." I asked, "What will its Dakhan be?" He (s) said, "There will be some people who will lead (people) according to principles other than my tradition. You will see their actions and disapprove of them." I said, "Will there be any evil after that good?" He (s) said, "Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them)." I said, "O Allah's Apostle (s)! Describe those people to us." He said, "They will belong to us and speak our language," I asked, "What do you order me to do if such a thing should take place in my life?" He said (s), "Adhere to the group of Muslims and their Chief." I asked, "If there is neither a group (of Muslims) nor a chief (what shall do)?" He (s) said, "Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state."

Note: Creating schism in any form is vehemently condemned by Allah & His Prophet (s)

006:159
Maududi: "You have nothing to do with those who have split up their religion and become sects. ¹⁴¹ Their case rests with Allah, and He Himself will let them know what they have done."

(7) Age Ibn Abbas was born
1 year after Hijrah

(25) CHAPTER. Teaching the Qur'an to the children;

Bukhari Volume 6, Book 66, Number 5035:

Narrated Said bid Jubair:

Those Surahs which you people call the Mufassal are the Muhkam. And Ibn 'Abbas said, "Allah's Apostle (s) died when I was a boy of ten years, and I had learned the Muhkam (of the Qur'an).

Bukhari Volume 6, Book 61, Number 5036:

Narrated Said bin Jubair:

Ibn 'Abbas said, "I have learned all the Muhkam Surahs during the lifetime of Allah's Apostle (s)." I said to him, 'What is meant by the Muhkam?" He replied, "The Mufassal." (From Surah No. 49 to 114)

(8) Companions having doubts in such clear
matters as Sai’i between
Safa & Marwah

Bukhari Volume 5, Book 63, Number 3847:

Narrated Ibn 'Abbas:

To run along the valley between two green pillars of Safa and Marwah (mountains) was not Sunnah, but the people in the pre-Islamic period of ignorance used to run along it, and used to say: "We do not cross this rain stream except running strongly.”

Translator’s note; this statement of Ibn 'Abbas is wrong as most religious scholars consider it As-Sunnah of the Prophet (s)

Note: A clear Quranic Ayah in this regard clarifies any doubt.

002:158
Maududi: Indeed Safa and Marwah are among the emblems of Allah: it is, therefore, no sin for him, who performs Hajj or `Umra ¹⁵⁷ to the House of Allah, to run between the two hills; ¹⁵⁸ and Allah know and appreciates him who does any good with a willing heart. ¹⁵⁹.

(9) Companion’s special care – Hadis dealing
with Shariah esp. Hadood

Bukhari Volume 9, Book 96, Number 7317-7318:

Narrated Al-Mughira bin Shu'ba:

'Umar bin Al-Khattab asked (the people) about the “Imlas” of a woman, i.e. a woman who has an abortion because of having been beaten on her abdomen, saying, "Who among you has heard anything about it from the Prophet (s)?" I said, "I did.'' He said, "What is that?" I said, "I heard the Prophet (s) saying, "It's Diya (blood money) is either a male or a female slave.' "Umar said, "Do not leave till you present witness in support of your statement." So I went out and found Muhammad bin Maslama. I brought him, and he bore witness with me that he had heard the Prophet (s) saying, "It's Diya (blood money) is either a male slave or a female slave."

UNDERSTANDING HADITH - I

 Why Revisiting Hadith Literature 
is becoming a vital necessity
with time

Note; dark blue is the notes while black is copied from translations of Ahadith and red is basically for Quranic Ayahs and is also used at places to highlight certain parts of notes and the translation of “Sahih Bukhari” by Dr. Muhammad Mohsin Khan. 

Preamble: 

Great emphasis was laid on checking every Hadith of the Prophet (s) both for the Chain of Narrators (Asnad) and the Text. (Matan) called Jirah o Tadeel. Strict criteria can be traced back to the earliest compilers, Muhadiseen and most of these exponents exercised an extremely cautious approach to the extent that many useful Ahadith have been left out because the contents of some Hadith could not be fully comprehended by most of the companions; fourteen hundred years from now, when Hadith of the Prophet (s) was being transmitted by Sahaba, companions to their followers, Tabyien, and Tabyien to their followers, Tab-e-Tabyien.

However, revisiting Ahadis literature prepared over some 1200 years ago is becoming a vital necessity for the logical expounding of a certain vacuum created due to limited scientific knowledge on the part of some of the narrators, i.e., companions to their followers and the "followers of the followers", Tabyien and Tab-e-Tabyien. Abu Huraira felt uncomfortable narrating Ahadis dealing with such KNOWLEDGE. However, a sincere search led to a Hadis related to a highly scientific REALITY, narrated by Ibn-e-Abbas, quoted by acclaimed scholar, Sayed Abul Ala Maududi in Tafhim al-Qur'an (The Meaning of the Quran). The same is confirmed from the works of the classical commentators of the Quran, like Ibn Kathīr and Tabari. With the help of computers and hi-tech resources, such extensive research work is becoming easier and possible today, and we must continue the process of concurring and collaborating different Ahadith with the Quran, for understanding the  Hadith literature, which can become elusive at times due to a lack of sincere longing for learning on our part. However, such efforts would go a long way in ensuring the inherent dynamism of Islam as "the" Religion. We take Abu Huraira’s Hadith about the kinds of knowledge as an example here for this purpose. 

Abu Hurairah narrates that there are TWO kinds of knowledge  

Bukhari Volume 1, Book 3, Number 120: 

Narrated Abu Hurairah:

I have memorized two kinds of knowledge from Allah's Messenger (s). I have propagated one of them to you, and if I propagate the second, then my pharynx (throat) will be cut off (i.e., killed).

Note 2: This is the reason the Prophet (s) laid emphasis on conveying every word of his Hadith.

Convey even one sentence & stories of Bani Israel

Bukhari Volume 4, Book 60, STORIES OF THE PROPHETS, Number 3461:

Narrated 'Abdullah bin 'Amr:

The Prophet (s) said, "Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire."

Note 3: Normal practice of companions was to take it as an obligation to convey any Hadith coming into their knowledge – Seeking knowledge & Paradise:

Bukhari Volume 1, Book 3, Knowledge, Page number 96:

(10) CHAPTER. It is essential to know a thing first before saying or acting upon it.

According to the Statement of Allah:

"So know (O’ Muhammad) that "La ilaha illallah... (none has the right to be worshipped but Allah)," (47:19)

So Allah stated that one should acquire knowledge first. And religious scholars are the inheritors of the Prophets, i.e., they inherit knowledge. And whoever gains knowledge is lucky and gains a great thing. And whoever followed a certain way to seek (religious) knowledge, Allah will make easy for him the way to Paradise. Allah said,

"...It is only those who have knowledge among His slaves that fear Allah..." (35:28)

And Allah said, "...But none will understand them except those who have knowledge." (29:43).

(And also Allah's Statement)"And they will say: Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire." (67:10)

And Allah also said, "...Are those who know equal to those who know not' ..... (V.39:9)

And the Prophet (s) said, "If Allah wants to do good to a person, He makes him comprehend the religion, and verily, knowledge is attained by learning”. Abu Dhar, pointing towards his neck, said, "If you put the sword on this (my neck to kill me) and then I think that, before this sword could work, I can say even one sentence which I heard from the Prophet (s), I would surely say it. (Indicating that one should convey the knowledge one has acquired to the others)."

Note 4: Prophet (s) in his profound perception and wisdom had complete awareness of this problem of comprehension of the people of that time regarding secular knowledge, and for this reason laid special emphasis on conveying each and every word of his Hadith expecting the coming generations to have enriched comprehension because of a natural exfoliation of the SEED of KNOWLEDGE imbued in mind of Adam: Annexure A

Quran & importance of knowledge:

Adam was granted the seed of knowledge
After this, Allah taught Adam the names of all things; ⁴² (2:31)

Explanation ⁴²: Nomenclature is the means by which the human mind grasps the knowledge of things. Hence, the whole information of man, in fact, consists of assigning names to things. Thus, teaching Adam the names of all things was meant to impart their knowledge to him. (THE SEED of KNOWLEDGE)

Note 5: Prophet (s) stressed in his Last Sermon, (Hajj-tul-Wida) that coming generations might comprehend better;

Please also note Ayah 7 of Surah 3 is also pointing toward this great reality, a proof of the TRANSCENDENT nature of the Quran and the Religion of Islam. RULES regarding such Ayahs and Mutshabihat are given below with detailed treatment at  Annexure B 

Prophet (s) putting requisite emphasis that coming generations might comprehend better: (Meant such Ahadith as relating to scientific knowledge) 

(9) CHAPTER. The Statement of the Prophet (s); It is probable that a person who receives a piece of information indirectly "may comprehend it better than he who has heard it directly from its source."

Bukhari Volume 1, Number 67

……..It is incumbent upon those who are present to inform those who are absent because those who are absent might comprehend (what I have said) better than the present audience."

Bukhari Volume 2, Book 25, Number 1741:

Narrated Abu Bakra:

…….So it is incumbent upon those who are present to convey it (this information) to those who are absent because the informed one might comprehend it (what I have said) better than the present audience, who will convey it to him…...

Bukhari Volume 5, Book 64, Number 4406:

Narrated Abu Bakra:

……..Maybe some of those to whom it will be conveyed will understand it better than those who have actually heard it”…

Note 6: Knowledge plays a pivotal role in elaborating the raison d’être of religion, i.e., providing precise guidance for mankind to transcend to the great reality of an Omniscient and Omnipotent CREATOR, manifest in the vast vistas of the most intricate realms of the cosmos. Quran fervently invites its reader to ponder over the panoramic marvels of nature all around for this specific purpose. (2:164)

002:163-164
Maududi: Your Deity is Allah alone: there is no deity save the All-Beneficent and All-Merciful Allah. (If they want a sign for the perception of this Reality) surety there are countless signs for those who use their common sense; 162 they can see the alternation of the night and day, in the ships that sail the ocean laden with cargoes beneficial to mankind, and in the rain-water which Allah sends down from the sky and thereby gives life to the earth after its death and spreads over it all kinds of animate creatures, in the blowing of the winds and in the clouds which obediently wait for orders between the sky and the earth. (2:163-164)

Note 7: In the process of investigation for the ongoing work on Hadis-REVISITED-21 Century, requisite research was carried out to understand the underlying connotation and true purport of above mentioned Hadith number 120 by Abu Hurairah. Strange explanations of Hadith 120 by Abu Hurairah were discovered on the internet. (Annexure A)
These explanations put forward by the latter scholars further complicated the matter, creating more snags and inconsistencies instead of clarifying the reason for a well-known narrator of Hadith like Abu Hurairah feeling afraid, preferring to hide some information received from the Prophet (s), that too on a topic like knowledge. However, during these consistent efforts to unearth this enigma, one Hadith of great value on this topic is found.

Hadith about SEVEN earths narrated by Ibn-e-Abbas - 65:12 

During this search, one Hadith of great value was discovered. Maududi, a genius Islamic scholar in the explanation of Ayah 12 of Surah 65 quotes a Hadis from an exponent Companion like Ibne Abbas; the same was confirmed by a team of scholars who have prepared a unique "Study of the Quran", containing references of almost all authentic work of explanation carried out by acclaimed commentators of Quran, Muffussereen.  

065:012
Maududi: Allah is He Who created seven heavens and of the earth also their like. 23 His Command descends among them. (This you are being told) so that you may know that Allah has power over everything and that Allah's knowledge encompasses all. (65:12)

Excerpts from Note 23 by Maududi mention the Hadith of Ibn-e Abbas:

 …….Among the earliest commentators, Ibn 'Abbas is the one who expressed this truth in the period when man was not even prepared to imagine that in the universe there are other habitats also, apart from the earth, where rational creatures live. That is why Ibn Abbas felt hesitant about whether he should say such a thing before the common people or not, because he feared it might affect their faith. However, Ibn Jarir, Ibn Abi Hatim, Hakim, and Baihaqi in Shu'ab al-Iman and Kitab al-Asma' wass Sifat have cited, on the authority of Abud-Doha, this 'commentary from Ibn 'Abbas in different words: "In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus."…….. 

Hadith Ibn-e-Abbas: Quoted in "The Study Quran: A New Translation and Commentary"

God it is Who created the seven heavens and from the earth the like thereof. The Command descends among them that you may know that God is Powerful over all things and that God has encompassed all things in knowledge. (65.12)

Explanation: Ayah 65:12 the creation of seven heavens is referred to elsewhere (e.g., 2:29; 17:44; 23:86; 41:12; 67:3; 71:15; 78:12), but this is the only verse that alludes to seven earths or lands, which is supported by a ḥadīth: “Whosoever usurps a span of land unjustly; it will encircle his neck on the Day of Resurrection from the seven earths” (Qurṭubī). When viewed in light of this ḥadīth, this verse is understood to mean seven lands “one upon another” (Māwardī, Qurṭubī), just as the seven heavens are described in 67:3 and 71:15. But the seven earths or lands can also be understood as a reference not to seven levels, but to seven lands spread across the earth (Qurṭubī), hence to the seven continents or climes. 

Ibn ʿ Abbas reportedly said regarding this verse 65:12: 

“Were I to tell you of the interpretation of it, you would disbelieve, and your disbelief would be your denial of it” (Tabari). He is also reported to have said, “Seven lands: in each land, there is a prophet like your prophet, and an Adam like Adam, and a Noah like Noah, and an Abraham like Abraham, and a Jesus like Jesus” (Ibn Kathīr, Tabari). In this sense, the Command descends among them can be seen as an allusion to the universality of revelation, as in 16:36: We indeed sent a messenger unto every community.

Note 8: A Brief investigation reveals many practical facets of this enigma;

(A) Why was knowledge of such a vital value put under mysterious obscurity?

1. Scholars feared that common people might go astray in their faith by listening to such inconceivable information. Although Ibne Abbas had received this Information direct from Prophet (s) yet he was doubtful about the possible reaction of the common people. 

2. Such information could be taken by some followers as undermining the overly perceived status of the last Prophet Muhammad (s).  

3. Companions might be conscious of the possibility that enemies of Islam could exploit such information in their propaganda against the Prophet (s) 

(B) If all such information provided by the Prophet (s) is brought into the limelight, it deserves;

1. It will go a long way in correcting many misconceptions in religious philosophy, such as Wahdet Al-Wajood”,i.e. Pantheism, besides strengthening the relationship of the creation with the Omnipotent CREATOR and certitude in the UNITY, ONENESS of God Almighty. 

2. In all likelihood, there must have been many such pearls of wisdom and treasures of knowledge shared by the Prophet (s) with his astute companions at different times. We firmly believe what has happened is the Wise Wisdom & Will of God Almighty however it’s time now in 21 century that the requisite attention is given to such Ahadith not coming to the limelight for certain reasons but we are lucky that great scholars like Imam Bukhari when scrutinized 600,000 Ahadith and selected only 7,397 this genius exponent of Hadith collection and compilation must have not thrown away the rest, 592,603 Ahadith collected through rigorous endeavors, traveling thousands of miles, almost half of his life in the collections called Al-Mawḍū’āt, one such rendering is A Great Collection of Fabricated Traditions, (Arabic: الموضوعات الكبرى, romanized: Al-Mawḍū‘āt al-Kubrā), is a collection of fabricated hadith collected by Abu'l-Faraj ibn al-Jawzi (d.1201) for criticism. 

https://wikiislam.github.io/wiki/List_of_Fabricated_Hadith.html  

3. Staunch believers having certitude of Tauhid, the Unity of Allah, would feel strengthened in their faith, and such knowledge will go a long way in bringing to an end the polytheistic trends stemming out from misunderstanding the creed of Islam, having no place for drawing a parallel between Allah and His venerated prophets. Let’s remember Allah, even after descending down to the lowest heavens is Great, while the Prophet (s), even after ascending to Sidratul Muntiha, remains a humble servant and slave of Allah.  

4. If such treasures of wisdom are sagaciously propagated, could greatly help bring back to the right path those of the followers of other religions who have committed preposterous excesses in their belief about prophets.

5. Above all, this is reminding Muslims of a solemn responsibility incumbent upon Muslims, called Middle Nation, Ummat ul Wast, the custodian of the last Divine guidance, the Quran. The following Ayahs of the Quran lucidly remind Muslims of this duty. 

002:143
Maududi: “And it is thus that We appointed you to be the community of the middle way so that you might be witnesses to all mankind and the Messenger might be a witness to you…” (2:143)

022:078
Maududi: “… so that the Messenger may be a witness in regard to you and you may be witnesses in regard to the rest of mankind….. ¹³³” (22:78).
This status of being a witness over other nations (Ummah) is a highly sublime status, as per the Quran all prophets (p.b.u.them all) will be witnesses over their Nations, and the last Prophet Muhammad (pbuh) will be a witness against them all.

004:041
Maududi: “Just imagine how they will fare when We shall bring forward a witness from every community and raise you (O Muhammad) as a witness in regard to these people.” ⁶⁴ (4:41)

Annexure A
Strange explanation of the hadith of Abu Hurairah: 

(I) have memorized 2 kinds of knowledge.....) given at the website, IslamQA.org

https://www.ummah.com/forum/forum/islam/general-islamic-topics/134308-explanation-of-hadith-of-abu-hurairah-i-have-memorized-2-kinds-of-knowledge

Narrated Abu Huraira:

I have memorized two kinds of knowledge from Allah's Apostle. I have propagated one of these to you, and if I propagated the second, then my pharynx (throat) would be cut (i.e., killed). [Bukhari, Book 1, Volume 3, Hadith120]

Hafiz Ibn Hajar al Asqalani (rahimahu Allah) said in his book "Fath al-Bari", in the explanation of this hadith:

The scholars took this type of knowledge that he (Abu Hurairah) didn't transmit & spread, to mean the hadiths that show the names of the Amirs (leaders) of evil, their conditions and era, and the period. And Abu Hurairah used to point to some of it without declaration, fearing for himself from them, like his saying: I seek refuge to Allah from the head of the sixty, and the leadership of the youth, pointing to the Khilafah of Yazid bin Muawiya, because it was in the year sixty after Hijrah. And Allah answered the duaa of Abu Hurairah, so he died a year before it...

Ibn al Munir (683 A.H.) said: that the Batiniyyah made this hadith as a means to making their falsehood correct, in which they believed that the Shariah has a dhahir (apparent meaning knowledge) and batin (hidden, inner, secret meaning, knowledge), and the result of that batin is the dissolution of the deen.

He said: Abu Hurairah meant by his saying: "would be cut " meaning: the people of injustice would cut his head off if they heard his criticizing, finding fault with their actions ....., and what supports this is that the written hadiths, if they were from ahkam (rulings), he wouldn't be able to conceal it, because of what he mentioned in the first hadith of the ayah that condemns who conceals knowledge.

Indeed Allah curses, and the cursers, too, curse those who conceal the clear teachings and guidance We have sent down after We have made these plain in the Book for the guidance of all mankind. ¹⁶⁰ (2:159)

Note 9: There are many Ahadis from the companions, criticizing and finding faults with the unjust rulers and their rulings.[Ahadis about Yazid bin Muawiya narrated with no such apprehension, Noted by Bukhari; 4827, 1406, 1660, 1662-3, 1750, Fighting between Hajjaj & Ibn Az-Zubair. 1806-7]

And al-Imam Ibn Battal (449 A.H.) -rahimahu Allah- mentioned in his sharh (explanation) of this hadith in sahih al Bukhari, that the knowledge that Abu Hurairah didn't spread was related to fitan (trials).

Also, a similar explanation is found by Imam adh Dhahabi (rahimhu Allah) in his book "as Siyar".

... So basically, the knowledge that was not revealed is related to things in the future, and trials (fitan), it has nothing to do with rulings in Shariah, which is guidance to mankind that every Muslim needs to know, and is not allowed for one to conceal. And others said: it could mean things related to signs of the hour, the changing of conditions, and the fierce battles at the end of time, so then the ones who are not familiar with it would reject it...)  

Note 10: There are many Ahadith narrated about Signs of the hours and future battles, a complete chapter, FITAN is noted in almost all Hadis collections. 

Annexure B
Coming generations might comprehend better

Understanding the Hadith of the Prophet (s) on Hajj-tul-Wida, “….coming generations might comprehend better…” along with Ayah 7 of Surah 3 elucidate how Quran & Hadith concur & collaborate with each other. Quran has Ayahs referred to as Muhkimat, the basic & fundamentals, besides some Ayahs are called Mutshabihat of an Allegorical nature: (3:7)

Quran collaborating & strengthening Hadith about the comprehension of coming generations:  

Research for establishing correlations between Ahadis which are supporting and explaining each other is a great need of the day and truly scholastic endeavors can bring the requisite clarity to the message of Islam, which is getting tainted by pseudo-scholars giving a false image of Islam, especially when addressing prophetic literature, “Ahadith” which is to explain and substantiate the message contained in Quran, not to create dark corridors full of doubts creating an ever-growing predicament in this regard; this is the raison d’ etre of Ayah 7 of Surah 3 Ale Imran.

Bukhari Volume 6, Book 65, Book of Tafseer, Number 4547:

Narrated 'Aisha:

Allah's Apostle (s) recited the Ayah:

“This is Allah Who has sent down to thee the Book: In it are verses basic or fundamental “Muhkimat” (of established meaning); they are the foundation of the Book “Ummul Kitab”: others are allegorical “Mutshabihat”. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord “Fitna”, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say:” We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.” (3:7)

Then Allah's Apostle (s) said, "If you see those who follow thereof that is allegorical (not entirely clear), then they are those whom Allah has named [those in whose hearts is perversity as seeking discord [“Fitna”] 'So beware of them."

This Hadis could be better understood when read in light of other Ahadis dealing with the scientific phenomenon, so often invited by The Creator to ponder and reflect upon to keep increasing the knowledge of coming generations; given below in full for the benefit of the reader. Ayah 7 of Surah Ale Imran mentioned in the above Hadis lays down the difference between clear ordains “Muhkimat” and the allegorical “Mutshabihat”. Examples of clearly laid down ordain are mostly of a statutory nature, such as matters regarding marriage and divorce, inheritance, and many more Ayahs dealing with duties such as Ibadah, worship, Salah, Fasting, Zakah, and Hajj. Allegorical Ayahs can be divided further into two types, such as permanent, like Allah Himself, Paradise, Hell, angels, and many Ayahs dealing with eschatology. The second type is those Ayahs which point and hint towards realities that are left for the believers to ponder, but must not try to explain as long as these are made manifest by The Creator; caution is duly given in this Hadis and Ayah. Some examples of this second type of Ayahs are biological realities about the stages of development of a child in the womb of the mother and other scientific realities; gradually comprehended by a modern man with advancement in scientific realities, Dr. Keith L. Moor an embryologist accepts the accuracy of the Quran about stages of development of a child in the womb of the mother.

https://www.youtube.com/watch?v=J_Dllu42eEA&t=50s

Another example taken here is the 36^th Ayah of the 36^th Surah. It is also worth noting here that this Ayah mentions that every created thing is in pairs while this Surah and Ayah in itself is a pair, i.e. Surah 36 Ayah 36.

Quran hinting at scientific phenomena:  

“Glory to Allah, Who created in pairs of all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.”  (36:36)

Such Ayahs were allegorical as long as mankind did not grow in knowledge, such as the discovery of the electron and proton. 

However, this allegorical Ayah has become a great reality with advancements in science. There are many more such Ayahs of the Quran, especially about embryology understood over time, not quoted here for sake of brevity as this is not the topic under discussion, the aim is to only make it clear that Ayahs of allegorical nature must not be pursued unless solid knowledge and evidence could support and till such time must be taken as laid in Quran without unnecessary rhetoric as clearly warned in following Ayah by The Creator.

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Maududi: “Lo! Those who wrangle concerning the revelations of Allah without a warrant having come unto them, there is naught else in their breasts save pride which they will never attain. So take thou refuge in Allah. Lo! He, only He, is the Hearer, the Seer.” (40:56)

Another reason for exercising great caution regarding allegorical Ayahs is to guard against going astray, resulting in schism, damaging the raison d’être of Islam. Interpreting and trying to rationalize an allegorical Ayah about some reality not yet made manifest by The Creator not only leads one astray but lays the foundation for different schools of thought and offshoots in religion, causing disputation, debate, and disagreement, endangering the very purpose of religion. An example of such a mistake is declaring the pharaoh a “friend of God” by the mystic philosopher Ibn Arabi, about 7 centuries ago, while trying to explain Ayah 92 of Surah 10, given below.

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Maududi: “Now this day We will preserve your dead body ⁹² only to be a sign of warning for the succeeding generations, though there are many people who give no heed to Our Signs." ⁹³ ” (10:92)

Body of Remises II 

Found out in the last century is alluded to in above Ayah 10:92 by The Creator but an endeavor to explain a great reality before it had to be made manifest in the grand design of The Creator made some scholars go wrong while interpreting “saving body” being a favor to the pharaoh. (Page No. 116. 2^nd paragraph from Book Fusus-al-Hikam, the Bezels of Wisdom by Ibn e Arabi.)

http://www.sufi.ir/books/download/english/ibn-arabi-en/fusus-al-hikam-en.pdf

Allegorical Ayahs: This example makes the point clear as to why the Creator warned of the dangerous consequences of explaining such Ayahs: 

Allegorical Ayahs, if interpreted without a solid foundation using mere conjecture, can lead one go wrong. This point is further confirmed & made clear with a Hadith by Ibn e Abass quoted by Maududi in Tafhim ul Quran while explaining Ayah 12 of Surah 65 given below towards the end.

However, a subtle point must not be misunderstood here that Quran is not putting a barrier to inquiry and research in the learning process, which is a different topic, greatly emphasized in Quran, Prophet (s) specially ordered to pray.

“O my Lord! Increase me in knowledge.” (20:114)

This great emphasis on learning is the reason behind great philosophers and scientists, a few to mention, like Ghazali, Ibne Rushed better known as Averroes, and Ibne Sina as Avicenna in the western world having imbibed greatly from such scholars of Islam.

Ahadis clearly emphasize that the coming generation will have vast comprehension faculties in certain fields of knowledge. (Repeated for clarity)

(9) CHAPTER. The Statement of the Prophet (s): It is probable that a person who receives a piece of information indirectly "may comprehend it better than he who has heard it directly from its source."

Bukhari Volume 1, Number 67

Narrated 'Abdur Rahman bin Bakara’s……. because those who are absent might comprehend (what I have said) better than the present audience."

Bukhari Volume 2, Book 25, Number 1741:

Narrated Abu Bakra:

The Prophet (s) delivered to us a sermon on the Day of Nahr. He said, …….So it is incumbent upon those who are present to convey it (this information) to those who are absent because the informed one might comprehend it (what I have said) better than the present audience, who will convey it to him. 

Bukhari Volume 5, Book 64, Number 4406:

Narrated Abu Bakra:

The Prophet (s) said……. Maybe that some of those to whom it will be conveyed will understand it better than those who have actually heard it." 

Hadith explains scientific realities in the Quran over 1400 years ago

065.012
MAUDUDI: [12] Allah is He Who created seven heavens and of the earth also of their like. ²³ His Command descends among them. (This you are being told) so that you may know that Allah has power over everything and that Allah's knowledge encompasses all.

Note: 23 "Also their like” does not mean that Allah created as many piles of the earth as the heavens, but it means that He has also created several piles of the earth as He has created several heavens. "Of the earth- mean that just as this earth, which is inhabited by man, is serving as bed and cradle for the creatures living on it, so has Allah made and set other piles of the earth also in the universe, which serve as beds and cradles for the creatures living on them. Moreover, there are clear pointers in the Qur'an to the effect that living creatures are not found only on the earth but also in the heavens. (For instance, see. Surah Ash-Shura: 29 and E.N. SO on it). In other words! The countless stars and planets seen in the sky are not all lying desolate, but like the Earth, many among them are inhabited.

From among the earliest commentators, Ibn 'Abbas is the one who expressed this truth:

In a period when man was not even prepared to imagine that in the universe there are other habitats also, apart from the Earth, where rational creatures live. Even the scientists of today are yet in doubt about this being a reality, nothing to say of the people living 1500 years ago. That is why Ibn 'Abbas felt hesitant about whether he should say such a thing before the common people are not because he feared it might affect their faith. Mujahid says that when he was asked the meaning of this Ayah, he said: "If I give you the commentary of this verse, you will turn disbelievers, and your disbelief will be that you will deny it." Almost the same thing has been related by Sa'id bin Jubair, saying; 'Ibn 'Abbas said: What can be the guarantee that if I tell you its meaning, you would not turn disbelievers?" (lbn Jarir, 'Abd bin Humaid). However, Ibn Jarir, Ibn Abi Hatim, Hakim, and Baihaqi in Shu'ab al-Iman and Kitab al Asmaa was Sifat have cited, on the authority of Abud-Doha, this 'commentary from Ibn 'Abbas in different words: "In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus." This tradition has been related by Ibn Hajar in Fath al-Bari and by Ibn Kathir in his Commentary, and Imam Dhahbi says: "It has been reported authentically, but in my knowledge, none apart from Abud-Doha has related it; therefore, it is an uncommon and rare tradition." 

Hadith Ibn-e-Abbas;
The Study Quran: A New Translation and Commentary.

God it is Who created the seven heavens and from the earth the like thereof. The Command descends among them that you may know that God is Powerful over all things and that God has encompassed all things in knowledge. (65.12)

Explanation: The creation of seven heavens is referred to elsewhere (e.g., 2:29; 17:44; 23:86; 41:12; 67:3; 71:15; 78:12), but this is the only verse to allude to seven earths or lands, which is supported by a ḥadīth: “Whosoever usurps a span of land unjustly, it will encircle his neck on the Day of Resurrection from the seven earths” (Qurṭubī). ............. In this vein, Ibn ʿ Abbas reportedly said regarding this verse,  “Were I to tell you of the interpretation of it, you would disbelieve, and your disbelief would be your denial of it” (Ṭabarī). He is also reported to have said, “Seven lands: in each land, there is a prophet like your prophet, and an Adam like Adam, and a Noah like Noah, and an Abraham like Abraham, and a Jesus like Jesus” (Ibn Kathīr, Ṭabarī ). In this sense, the Command descends among them can be seen as an allusion to the universality of revelation, as in 16:36: We indeed sent a messenger unto every community.