Islamophobes often cite a statement attributed to Abu Hurayrah (رضي الله عنه): “I used to accompany Allah’s Apostle to fill my stomach”, claiming this proves he followed the Prophet Muhammad (ﷺ) for material benefit and was therefore a hypocrite. This argument collapses once the historical context, Arabic usage, and Islamic definition of hypocrisy are understood.

First, the statement itself is authentic and appears in collections such as Sahih al-Bukhari and Sahih Muslim, but authenticity does not mean the hostile interpretation is correct. Abu Hurayrah (رضي الله عنه) was describing his state of extreme poverty, not his motive for faith. He was one of the Ahl al-Ṣuffah, companions who were homeless, jobless, and lived in the mosque with little to no food. Hunger was their daily reality.[1]

Second, in classical Arabic, the phrase “to fill my stomach” is not a confession of greed or opportunism. It is a plain, self-deprecating expression meaning: “I was poor and hungry.” Arabs frequently used bodily expressions to describe hardship. Abu Hurayrah (رضي الله عنه) was openly acknowledging his vulnerability, not revealing an ulterior motive.

Third, the Islamic definition of hypocrisy (nifāq) is not poverty or dependence. A hypocrite is someone who outwardly professes Islam while inwardly disbelieving. Abu Hurayrah’s (رضي الله عنه) life contradicts this completely. He endured hunger, mockery, and hardship for years after the Prophet’s (ﷺ) death, continuing to teach hadith without gaining wealth or power. Hypocrites abandon hardship once material benefit disappears; Abu Hurayrah (رضي الله عنه) remained steadfast.[2]

Fourth, his very honesty undermines the accusation. Hypocrites conceal motives; they do not publicly admit weakness. Abu Hurayrah (رضي الله عنه) repeatedly narrated his own hunger, fainting from starvation, and tying stones to his stomach. This transparency is the opposite of hypocrisy and reflects sincerity and humility, traits praised in Islam.

Fifth, Abu Hurayrah (رضي الله عنه) did not gain materially from his companionship. He died without wealth, lived simply, and never used hadith narration to secure status. Yet he became the most prolific transmitter of hadith, preserving thousands of narrations for the Ummah. The Prophet Muhammad (ﷺ) himself prayed for Abu Hurayrah’s (رضي الله عنه) memory, a prayer that scholars across all schools accepted as fulfilled. It is inconceivable that the Prophet (ﷺ) would pray for, trust, and publicly affirm a hypocrite.

Finally, the accusation reflects a modern bias, not an ancient one. In today’s world, poverty is often stigmatized. In early Islam, however, poverty was common among the most righteous companions. Hunger did not invalidate faith; it often proved its sincerity. Following the Prophet while hungry, homeless, and powerless is evidence of devotion, not deceit.

The story of Marwān b. al-Hakam testing Abu Hurayrah’s (رضي الله عنه) memory

One well-known account from early Islamic history illustrates how Abu Hurayrah’s (رضي الله عنه) sincerity and dedication to transmitting the Prophet’s (ﷺ) teachings went far beyond any worldly incentive. [3]

According to reliable historical reports, Marwān b. al-Hakam, a senior figure in the early Muslim community, once wanted to put Abu Hurayrah’s (رضي الله عنه) memory to the test. Marwān had Abu Hurayrah (رضي الله عنه) sit in a room and, without Abu Hurayrah (رضي الله عنه) knowing, placed a scribe behind a curtain to record everything Abu Hurayrah (رضي الله عنه) narrated. Marwān then secretly documented a number of hadiths as Abu Hurayrah (رضي الله عنه) related them.

After about a year, Marwān brought Abu Hurayrah (رضي الله عنه) back and asked him to recount the exact same narrations he had spoken the year before. To everyone’s amazement, Abu Hurayrah (رضي الله عنه) repeated them verbatim, not a single word forgotten.

This incident is significant because it happened long after the Prophet’s (ﷺ) passing and well beyond any earlier hardships. If Abu Hurayrah (رضي الله عنه) had been motivated by food or material benefit in the Prophet’s (ﷺ) lifetime alone, he would not have demonstrated such painstaking recall year after year, especially when there was no apparent worldly gain in doing so.

In conclusion, the claim that Abu Hurayrah (رضي الله عنه) followed the Prophet (ﷺ) “only for food” is a deliberate distortion. His statement describes poverty, not motive; honesty, not hypocrisy. Far from exposing a flaw, it highlights his humanity and sincerity. The accusation collapses under even minimal historical and theological scrutiny.

References and footnotes:

[1] Ibn Ḥajar, Fatḥ al-Bārī, on Ahl al-Ṣuffah.

[2] Muslim, Ṣaḥīḥ, on the Prophet’s (ﷺ) supplication for Abu Hurayrah’s (رضي الله عنه) memory.

[3] The account of Marwān b. al-Hakam testing Abu Hurayrah’s (رضي الله عنه) memorization ability, where Abu Hurayrah (رضي الله عنه) repeated the same narrations after one year without omission, is documented in classical sources such as Sharh al-Arba‘in al-Nawawiyya and is summarized in the IslamOnline biography of Abu Hurairah (رضي الله عنه), as well as in modern academic discussion on his transmission of hadith.