History and Context
7. Careless Religious Zeal
Another category of fabricated hadith is associated with the religious zeal of individuals whose devotion to Islam led them to careless ascription of hadith to the Prophet. This is illustrated by the forgeries committed by one Nuh bin Abi Maryam on the virtues of the various suras of the Quran. He is said to have later regretted what he did and explained that he fabricated such hadith because he saw people who were turning away from the Quran and occupying themselves with the fiqh of Abu Hanifa and the battle stories of Muhammad bin Ishaq and that he did so as part of carrying out hisba, that is promoting good and forbidding evil, and that he "lied for the Prophet and not against him". This is considered as one of the worst forms of forgery as it almost succeeds to be convincing and becomes difficult to isolate. Numerous other names occur in the relevant literature, including those of Ghulam Khalil and Ibn Abi Ayyash of Baghdad, who were both known as pious individuals, but who invented hadith on devotional matters. Other examples of this kind include the so-called hadith that "the superiority of Rajab over other months is like the superiority of the Quran over other speech, and the superiority of Shaban over other months is like that of mine over other Prophets, and the superiority of the month of Ramadan is like that of God over His servants."
Yunus (Jonah) - Chapter 10: Verse 58
"Say, 'In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate.'"
We must learn to remedy our sorrows with joy and good cheer. There are so many things that we can rejoice in. We should rejoice in our very humanity, knowing that Allah has so honoured the human being.
Usayd's mother said: 'I said to Abu Qatadah: "Why do you not narrate the Prophet's hadiths as other people do?" He said: "I heard God's Messenger (peace be upon him) say: 'Whoever attributes something false to me prepares for himself a position in hell to recline upon'. As the Prophet said this, he smoothed the ground with his hand".' [Bukhari]
This hadith states why many of the Prophet's companions were especially reluctant to quote him, fearing that they might replace a word here or there, or misquote him in some other way. If they were to attribute it to the Prophet and state that he said this, they feared that it might be counted as a lie. This would, then, put them in the position the Prophet warned against. Needless to say, God knows that they intended no such a thing, and if they erred, it would have been a genuine mistake. We know that God would not punish anyone for a genuine mistake, as the Prophet himself made clear. Nevertheless, these companions remained reluctant to quote the Prophet for fear of making a mistake. Some of them would quote him only very sparingly, as in the case of Abu Qatadah, who would have reported several times as many hadiths as are related through him. Others would qualify any quotation they made from the Prophet by adding the phrase, 'or he might have said something similar to this'.
How the Hameids are saving the world
Evil In the World
When the Prophet saw people severely tried, he made the supplication: "Praise be to [God] who has given me well-being such that I was not tried like these people. And He has preferred me over so much of his creation." Compassion for those in tribulation and gratitude for well-being is how the Prophet responded when he witnessed people in difficulty.
What comes to a person in his or her life may help a person move closer to God when the response is right. Ibn Abbas said that if a person is tested with a tribulation, he will find in it three blessings: first, the tribulation could have been worse; second, it was in worldly matters and not in spiritual ones; and third, it came in the finite world and not the infinite one. All three are reasons to thank God even for tribulations.