You claim that Abu Hurayrah narrates too many hadiths from the Messenger of Allah ﷺ. Allah is the appointed reckoner. I was a poor man who stayed close to the Messenger of Allah ﷺ just to fill my stomach. The Muhajirun were preoccupied with their trading in the markets, and the Ansar were preoccupied with tending to their properties.I was present at a gathering of the Prophet ﷺ when he said, "Who will spread out his cloak until I finish what I have to say, then gather it back to himself, so that he will never forget anything he has heard from me?"So I spread out a cloak I had on until he finished his speech, then I gathered it back to myself. By the One in whose hand is my soul, I have not forgotten a single thing I heard from him after that.
حدثنا سفيان عن الزهري عن عبد الرحمن الأعرج قال سمعت
إنكم تزعمون أن أبا هريرة يكثر الحديث على رسول الله ﷺ والله الموعد إني كنت امرأ مسكينا ألزم رسول الله ﷺ على ملء بطني وكان المهاجرون يشغلهم الصفق بالأسواق وكانت الأنصار يشغلهم القيام على أموالهم فحضرت من النبي ﷺ مجلسا فقال من يبسط رداءه حتى أقضي مقالتي ثم يقبضه إليه فلن ينسى شيئا سمعه مني وبسطت بردة علي حتى قضى حديثه ثم قبضتها إلي فوالذي نفسي بيده ما نسيت شيئا بعد أن سمعته منه
Its chain of transmission is sahih. Aaraj is Abdul-Rahman bin Hurmuz, whose reliability has already been established at 6163, and we add here that Ibn Abu Hatim recorded his biography in Al-Jarh wal-Tadil 2/2/297, and Ibn Saad in Al-Tabaqat 5:209. Bukhari narrated this hadith at 13:271-272, from Ibn Madini, from Sufyan bin Uyayna, with this same chain. Muslim likewise narrated it at 2:261, through the route of Sufyan, with similar wording. It will come again at greater length at 7691, through the narration of Mamar from Zuhri. See also the two hadiths that follow this one. See also 8390 and 10733. See also what has already passed in the Musnad of Abdullah bin Umar at 4453.The addition placed between brackets [Allah is the appointed meeting place... etc.] was mistakenly dropped by the copyists in versions h and m. In its place, the copy k has written, "I was a man who stayed close to the Messenger of Allah," but the copyist of that manuscript then struck it out, and recorded in the margin the text we have adopted, marking it with the sign of correctness. We therefore judged this to be the correct reading, both for that reason and because it matches Bukhari's narration from Ibn Madini from Sufyan, with this same chain, word for word.As for his saying, "Allah is the appointed meeting place," with fatha on the mim, sukun on the waw, and kasra on the ayn, Qadi Iyad said in Al-Mashariq 2:290, that it means, "with Allah is the gathering," or, "to Him is the return," meaning that the appointed meeting is Allah's appointed meeting. That is, there all hidden matters become clear, meaning each person is repaid according to what he said, and justice is rendered between the two parties. It is also possible that by saying "Allah is the appointed meeting," he meant, "His recompense," or, "meeting Him."Hafiz said in Al-Fath 5:21, commenting on Bukhari's narration of this hadith through the route of Ibrahim bin Saad from Zuhri, at greater length, that there is an ellipsis here, its implied meaning being, "and with Allah is the appointed meeting," because "the appointed meeting" is either a verbal noun, or an adverb of time, or an adverb of place, and in every case it is something reported concerning Allah, Exalted is He. His intended meaning is that Allah, Exalted is He, will call him to account if he deliberately lied, and will call to account whoever thought ill of him.As for his saying, "with my stomach filled," with kasra on the mim, sukun on the lam, then a single hamza, Hafiz said in Al-Fath 4:247, that it means, "content with mere sustenance," meaning he had no need to be absent from him for that reason. As for "trading in the marketplaces," its meaning has already been explained in the hadith of Abdullah bin Umar at 4453.