Blindspot!
From Issue: 670 [Read full issue]
Hadith Forgery
Signs of Forgery: Forgery in Text
[continued from previous issue]
c) Statements that stand in clear opposition to the Quran in such a way that no reasonable compromise and interpretation can be attempted are usually rejected. The so-called hadith, for example, that "The offspring of zina shall not enter Paradise down to seven generations" was rejected by the Prophet's widow, Aisha, as it violated the clear text of the Quran that " no soul shall carry the burden of another soul" (Al-Anam, 6: 164). Similarly the report "whoever begets a child and names him Muhammad, he and his offspring shall go to Paradise" is clearly in conflict with numerous Quranic promises of reward for good work and punishment for corruption and evil. Another example is the so-called hadith that specifies the lifespan of the world at 7,000 years, which stands in contrast to the Quranic declaration: "God only knows the time of the day of resurrection" (Luqman, 31:34).
d) A report may be unhistorical and fail to pass the test of historical reality. The hadith, for example, which is transmitted by Sad bin Muadh and Muawiya that "the Prophet imposed the jizya (poll tax) on the Jews of Khaybar and relieved them of hardship (prospects of war)" is discredited on account of historical facts that jizya was not known at that time and that the Quranic ruling on it was only revealed in the year of the Tabuk, and that Sad bin Muadh had died before this last event. In yet another report Anas bin Malik has stated that "I entered the public bath and saw the Prophet wearing a wrapper and said: O Anas, I have forbidden entry to the public bath without a wrapper." The facts of history show on the other hand that the Prophet never entered a public bath and that they did not exist in Madina at the time.
e) When the hadith smacks of scholastic fanaticism such as the report by Hibban bin Juwayn that "I heard Ali saying that I and the Prophet worshipped God six or seven years before anyone of this umma." It is known on the other hand that Hibban was a fanatical Shii and careless in the treatment of hadith.
[to be continued ...]
Compiled From:
"A Texbook of Hadith Studies" - Mohammad Hashim Kamali, pp. 77 - 78