A group of Jewish people invited the messenger of Allah to a house. When he came, they asked him: O Abu Qasim, one of our men committed adultery with a woman, what is your judgment against him? So they placed a pillow and asked the messenger of Allah to set on it. Then the messenger of Allah proceeded to say: bring me the Torah. When they brought it, he removed the pillow from underneath him and placed the Torah on it and said: I believe in you and in the one who revealed you, then said: bring me one of you who have the most knowledge. So they brought him a young man who told him the story of the stoning. (Book 38.4434)
وقال أبو داود: حدثنا أحمد بن سعيدالهمداني، حدثنا ابن وهب، حدثنا هشام بن سعد أن زيد بن أسلم حدثه عن ابن عمر قال: أتى نفر من اليهود فدعوا رسول الله صلى الله عليه وسلم إلى القف، فأتاهم في بيت المدارس، فقالوا: ياأبا القاسم، إن رجلاً منا زنى بامرأة فاحكم. قال: ووضعوا لرسول الله صلى الله عليه وسلم وسادة فجلس عليها، ثم قال «ائتوني بالتوراة، فأتي بها، فنزع الوسادة من تحته ووضع التوراة عليها، وقال «آمنت بك وبمن أنزلك» ثم قال «ائتوني بأعلمكم» فأتي بفتى شاب ثم ذكر قصة الرجم نحو حديث مالك عن نافع.
How is this hadith viewed in the Ummah? Naturally it is rejected, as it is dissimilar and theological embarrassment to the mainstream dogma. The issue is pinpointed with a transmitter Hishām ibn Sa’ad Al-Madanī. Hāfith Ibn Hajr says about him in his Taqrīb, that he was "Honest" though had "mistakes, and delved into Shi'ism." Thus, once again, we find that even those who we were not Shi`ah themselves found Jewish Muhammad traditions from amongst the school of the Ahl al-Bayt. While many of the most anti-Jewish polemicists in Islamicate scholarship seem to detest him, Abu Zura’ah said, "His status is honesty" and Al-`Ijlī said, "His hadīth are permitted, and are Hasan Al-Hadīth." (Entry 7294 of Tahrīr Taqrīb published by Mu’assasat al-Risālah 1997)
No comments:
Post a Comment