Companions Part 7: Other innovations and negligence of the Sunnah
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It was the Sunnat of the prophet to offer the prayers of Eid al fitr and al-adha, then give the khutbat (sermon). The following is a narration from Sahih al-Bukhari (Volume 2, Book 15, Number 77 - The Two Festivals):
Narrated Abdullah bin Umar: Allah's Apostle used to offer the prayer of Eid-al-Adha and Eid-al-Fitr and then deliver the Khutba after the prayer.
حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، قَالَ حَدَّثَنَا أَنَسٌ، عَنْ عُبَيْدِ اللَّهِ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ،. أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يُصَلِّي فِي الأَضْحَى وَالْفِطْرِ، ثُمَّ يَخْطُبُ بَعْدَ الصَّلاَةِ. Sahih Bukhari (Volume 2, Book 15, Number 78 - The Two Festivals): Narrated Ibn Juraij: Ata' said: "Jabir bin Abdullah said: 'The Prophet went out on the Day of Eid-al-Fitr and offered the prayer before delivering the Khutba, Ata told me that during the early days of Ibn Az-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the Eid Prayer was never pronounced (in the life time of Allah's Apostle) and the Khutba used to be delivered after the prayer. Ata told me that Ibn Abbas and Jabir bin Abdullah, had said, there was no Adhan for the prayer of Eid-ul-Fitr and Eid-al-Fitr." Ata said, "I heard Jabir bin Abdullah saying, 'The Prophet stood up and started with the prayer, and after it he delivered the Khutba. When the Prophet of Allah finished (the Khutba), he went to the women and preached to them, while he was leaning on Bilal's hand. Bilal was spreading his garment and the ladies were putting alms in it.' " I said to Ata, "Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?" Ata' said, "No doubt it is incumbent on Imams to do so, and why should they not do so?"
حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، قَالَ أَخْبَرَنَا هِشَامٌ، أَنَّ ابْنَ جُرَيْجٍ، أَخْبَرَهُمْ قَالَ أَخْبَرَنِي عَطَاءٌ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ سَمِعْتُهُ يَقُولُ إِنَّ النَّبِيَّ صلى الله عليه وسلم خَرَجَ يَوْمَ الْفِطْرِ، فَبَدَأَ بِالصَّلاَةِ قَبْلَ الْخُطْبَةِ. قَالَ وَأَخْبَرَنِي عَطَاءٌ، أَنَّ ابْنَ عَبَّاسٍ، أَرْسَلَ إِلَى ابْنِ الزُّبَيْرِ فِي أَوَّلِ مَا بُويِعَ لَهُ إِنَّهُ لَمْ يَكُنْ يُؤَذَّنُ بِالصَّلاَةِ يَوْمَ الْفِطْرِ، إِنَّمَا الْخُطْبَةُ بَعْدَ الصَّلاَةِ. وَأَخْبَرَنِي عَطَاءٌ، عَنِ ابْنِ عَبَّاسٍ، وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالاَ لَمْ يَكُنْ يُؤَذَّنُ يَوْمَ الْفِطْرِ وَلاَ يَوْمَ الأَضْحَى. وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ سَمِعْتُهُ يَقُولُ إِنَّ النَّبِيَّ صلى الله عليه وسلم قَامَ فَبَدَأَ بِالصَّلاَةِ، ثُمَّ خَطَبَ النَّاسَ بَعْدُ، فَلَّمَا فَرَغَ نَبِيُّ اللَّهِ صلى الله عليه وسلم نَزَلَ فَأَتَى النِّسَاءَ، فَذَكَّرَهُنَّ وَهْوَ يَتَوَكَّأُ عَلَى يَدِ بِلاَلٍ، وَبِلاَلٌ بَاسِطٌ ثَوْبَهُ، يُلْقِي فِيهِ النِّسَاءُ صَدَقَةً. قُلْتُ لِعَطَاءٍ أَتَرَى حَقًّا عَلَى الإِمَامِ الآنَ أَنْ يَأْتِيَ النِّسَاءَ فَيُذَكِّرَهُنَّ حِينَ يَفْرُغُ قَالَ إِنَّ ذَلِكَ لَحَقٌّ عَلَيْهِمْ، وَمَا لَهُمْ أَنْ لاَ يَفْعَلُوا Sahih Bukhari (Volume 2, Book 15, Number 79 - The Two Festivals): Narrated Ibn Abbas: I offered the Eid prayer with Allah's Apostle, Abu Bakr, Umar and 'Uthman and all of them offered the prayer before delivering the Khutba.
حَدَّثَنَا أَبُو عَاصِمٍ، قَالَ أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ أَخْبَرَنِي الْحَسَنُ بْنُ مُسْلِمٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ شَهِدْتُ الْعِيدَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ـ رضى الله عنهم ـ فَكُلُّهُمْ كَانُوا يُصَلُّونَ قَبْلَ الْخُطْبَةِ.
Sahih Bukhari (Volume 2, Book 15, Number 80 - The Two Festivals): Narrated Ibn Umar: Allah's Apostle, Abu Bakr and Umar used to offer the two Eid prayers before delivering the Khutba.
حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا أَبُو أُسَامَةَ، قَالَ حَدَّثَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَبُو بَكْرٍ وَعُمَرُ ـ رضى الله عنهما ـ يُصَلُّونَ الْعِيدَيْنِ قَبْلَ الْخُطْبَةِ.
So the Sunnat of the prophet about the two Eids consisted to offer the prayers without any Adhan and before the delivery of the sermons. However, this Sunnat was altered during the time of some of the companions such as ibn Abbas, Jabir ibn Abdullah and Abu Sae'id Al-Khudri. The following is a narration from Sahih Bukhari (Volume 2, Book 15, Number 76 - The Two Festivals):
Narrated Abu Sae'id Al-Khudri: The Prophet used to proceed to the Musalla on the days of Eid-al-Fitr and Eid-al-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Eid-al-Adha or Ei-al-Fitr.
When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Sae'id! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer." حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ أَخْبَرَنِي زَيْدٌ، عَنْ عِيَاضِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي سَرْحٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَخْرُجُ يَوْمَ الْفِطْرِ وَالأَضْحَى إِلَى الْمُصَلَّى، فَأَوَّلُ شَىْءٍ يَبْدَأُ بِهِ الصَّلاَةُ ثُمَّ يَنْصَرِفُ، فَيَقُومُ مُقَابِلَ النَّاسِ، وَالنَّاسُ جُلُوسٌ عَلَى صُفُوفِهِمْ، فَيَعِظُهُمْ وَيُوصِيهِمْ وَيَأْمُرُهُمْ، فَإِنْ كَانَ يُرِيدُ أَنْ يَقْطَعَ بَعْثًا قَطَعَهُ، أَوْ يَأْمُرَ بِشَىْءٍ أَمَرَ بِهِ، ثُمَّ يَنْصَرِفُ. قَالَ أَبُو سَعِيدٍ فَلَمْ يَزَلِ النَّاسُ عَلَى ذَلِكَ حَتَّى خَرَجْتُ مَعَ مَرْوَانَ وَهْوَ أَمِيرُ الْمَدِينَةِ فِي أَضْحًى أَوْ فِطْرٍ، فَلَمَّا أَتَيْنَا الْمُصَلَّى إِذَا مِنْبَرٌ بَنَاهُ كَثِيرُ بْنُ الصَّلْتِ، فَإِذَا مَرْوَانُ يُرِيدُ أَنْ يَرْتَقِيَهُ قَبْلَ أَنْ يُصَلِّيَ، فَجَبَذْتُ بِثَوْبِهِ فَجَبَذَنِي فَارْتَفَعَ، فَخَطَبَ قَبْلَ الصَّلاَةِ، فَقُلْتُ لَهُ غَيَّرْتُمْ وَاللَّهِ. فَقَالَ أَبَا سَعِيدٍ، قَدْ ذَهَبَ مَا تَعْلَمُ. فَقُلْتُ مَا أَعْلَمُ وَاللَّهِ خَيْرٌ مِمَّا لاَ أَعْلَمُ. فَقَالَ إِنَّ النَّاسَ لَمْ يَكُونُوا يَجْلِسُونَ لَنَا بَعْدَ الصَّلاَةِ فَجَعَلْتُهَا قَبْلَ الصَّلاَةِ.
Sahih Muslim (Book 4, Hadith 1931, Book of the two Eids): Abu Sae'ed al-Khudri reported that the Messenger of Allah (may peace be upon him) used to go out on the day of Adha and on the day of Fitr and commenced the prayer. And after having observed his prayer and pronounced the salutation, he stood up facing people as they were seated at their places of worship. And if he intended to send out an army he made mention of it to the people, and if he intended any other thing besides it, he commanded them (to do that). He used to say (to the people): Give alms, give alms, give alms, and the majority that gave alms was of women. He then returned and this (practice) remained (in vogue) till Marwan b. al- Hakam (came into power). I went out hand in hand with Marwan till we came to the place of worship and there Kathir b. Salt had built a pulpit of clay and brick. Marwan began to tug me with his hand as though he were pulling me towards the pulpit, while I was pulling him towards the prayer. When I saw him doing that I said: What has happened to the practice of beginning with prayer? He said: No, Abu Sae'ed, what you are familiar with has been abandoned. I thereupon said (three times and went back): By no means, by Him in Whose hand my life is, you are not doing anything better than what I am familiar with. Then he (Abu Sae'ed) left.
حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ دَاوُدَ بْنِ قَيْسٍ، عَنْ عِيَاضِ بْنِ عَبْدِ اللَّهِ بْنِ سَعْدٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَخْرُجُ يَوْمَ الأَضْحَى وَيَوْمَ الْفِطْرِ فَيَبْدَأُ بِالصَّلاَةِ فَإِذَا صَلَّى صَلاَتَهُ وَسَلَّمَ قَامَ فَأَقْبَلَ عَلَى النَّاسِ وَهُمْ جُلُوسٌ فِي مُصَلاَّهُمْ فَإِنْ كَانَ لَهُ حَاجَةٌ بِبَعْثٍ ذَكَرَهُ لِلنَّاسِ أَوْ كَانَتْ لَهُ حَاجَةٌ بِغَيْرِ ذَلِكَ أَمَرَهُمْ بِهَا وَكَانَ يَقُولُ " تَصَدَّقُوا تَصَدَّقُوا تَصَدَّقُوا " . وَكَانَ أَكْثَرَ مَنْ يَتَصَدَّقُ النِّسَاءُ ثُمَّ يَنْصَرِفُ فَلَمْ يَزَلْ كَذَلِكَ حَتَّى كَانَ مَرْوَانُ بْنُ الْحَكَمِ فَخَرَجْتُ مُخَاصِرًا مَرْوَانَ حَتَّى أَتَيْنَا الْمُصَلَّى فَإِذَا كَثِيرُ بْنُ الصَّلْتِ قَدْ بَنَى مِنْبَرًا مِنْ طِينٍ وَلَبِنٍ فَإِذَا مَرْوَانُ يُنَازِعُنِي يَدَهُ كَأَنَّهُ يَجُرُّنِي نَحْوَ الْمِنْبَرِ وَأَنَا أَجُرُّهُ نَحْوَ الصَّلاَةِ فَلَمَّا رَأَيْتُ ذَلِكَ مِنْهُ قُلْتُ أَيْنَ الاِبْتِدَاءُ بِالصَّلاَةِ فَقَالَ لاَ يَا أَبَا سَعِيدٍ قَدْ تُرِكَ مَا تَعْلَمُ . قُلْتُ كَلاَّ وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَأْتُونَ بِخَيْرٍ مِمَّا أَعْلَمُ . ثَلاَثَ مِرَارٍ ثُمَّ انْصَرَفَ .
Is it not clear that Marwan al-Hakam deliberately abandoned the Sunnat of the prophet, just like many others before him have done?? Is it not clear that Marwan al-Hakam did not give a wit about the Sunnat of the prophet? Is it not clear that he preferred his own opinion to the Sunnat of the prophet? Is it not clear that he did not listen to the prominent companion? Imam al-Shafi'i recorded in his book al-Um the following testimony from Abdullah ibn al-Zubayr, after recording many narrations attesting to the fact that the prophet used to offer the prayers of the two Eids before giving his sermon: ...Wahab ibn Keesan said: "I saw ibn Zubayr offering the prayer before the Khuttbat, then he said: "All the Sunan of the prophet have been changed, even the prayer."
أن يبدأ بالصلاة قبل الخطبة أخبرنا الربيع قال أخبرنا الشافعي قال أخبرنا سفيان عن أيوب السختياني قال سمعت عطاء بن أبي رباح يقول سمعت { ابن عباس يقول : أشهد على رسول الله صلى الله عليه وسلم أنه صلى قبل الخطبة يوم العيد ثم خطب فرأى أنه لم يسمع من النساء فأتاهن فذكرهن ووعظهن ، وأمرهن بالصدقة ومعه بلال قائل بثوبه هكذا فجعلت المرأة تلقي الخرص والشيء } أخبرنا الربيع قال أخبرنا الشافعي قال أخبرنا إبراهيم بن محمد قال حدثني أبو بكر بن عمرو بن عبد العزيز عن سالم بن عبد الله عن ابن عمر { أن النبي صلى الله عليه وسلم وأبا بكر وعمر كانوا يصلون في العيدين قبل الخطبة } أخبرنا الربيع قال أخبرنا الشافعي قال أخبرنا إبراهيم قال حدثني عمر بن نافع عن أبيه عن ابن عمر { أن النبي صلى الله عليه وسلم وأبا بكر وعمر وعثمان يصلون في العيدين قبل الخطبة } أخبرنا الربيع قال أخبرنا الشافعي قال أخبرنا إبراهيم قال أخبرنا محمد بن عجلان عن عياض بن عبد الله بن سعد بن أبي سرح أن أبا سعيد قال : أرسل إلي مروان ، والي رجل قد سماه فمشى بنا حتى أتى المصلى فذهب ليصعد فجبذته إلي فقال : يا أبا سعيد ترك الذي تعلم ، قال أبو سعيد فهتفت ثلاث مرات فقلت : والله لا تأتون إلا شرا منه أخبرنا الربيع قال أخبرنا الشافعي قال أخبرنا إبراهيم قال حدثني داود بن الحصين عن عبد الله بن يزيد الخطمي { أن النبي صلى الله عليه وسلم وأبا بكر وعمر وعثمان كانوا يبتدئون بالصلاة قبل الخطبة حتى قدم معاوية فقدم الخطبة } أخبرنا الربيع قال أخبرنا الشافعي قال أخبرنا إبراهيم قال حدثني زيد بن أسلم عن عياض بن عبد الله بن سعد أن أبا سعيد الخدري قال { كان النبي صلى الله عليه وسلم يصلي يوم الفطر ، والأضحى قبل الخطبة } أخبرنا الربيع قال : أخبرنا الشافعي قال أخبرنا إبراهيم عن وهب بن كيسان قال : رأيت ابن الزبير يبدأ بالصلاة قبل الخطبة ثم قال : كل سنن رسول الله صلى الله عليه وسلم قد غيرت حتى الصلاة .
Sahih Muslim (Book 1, Hadith 275, Kitab al-Iman)
Hudhaifa reported: We were in the company of the Messenger of Allah (may peace be upon him) when he said. Count for me those who profess al-Islam. We said: Messenger of Allah, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength). He (the Holy Prophet) remarked: You don't perceive; you may be put to some trial, He (the narrator) said: We actually suffered trial so much so that some of our men were constrained to offer their prayers in concealment.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، وَأَبُو كُرَيْبٍ - وَاللَّفْظُ لأَبِي كُرَيْبٍ - قَالُوا حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ حُذَيْفَةَ، قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ " أَحْصُوا لِي كَمْ يَلْفِظُ الإِسْلاَمَ " . قَالَ فَقُلْنَا يَا رَسُولَ اللَّهِ صلى الله عليه وسلم أَتَخَافُ عَلَيْنَا وَنَحْنُ مَا بَيْنَ السِّتِّمِائَةِ إِلَى السَّبْعِمِائَةِ قَالَ " إِنَّكُمْ لاَ تَدْرُونَ لَعَلَّكُمْ أَنْ تُبْتَلَوْا " . قَالَ فَابْتُلِينَا حَتَّى جَعَلَ الرَّجُلُ مِنَّا لاَ يُصَلِّي إِلاَّ سِرًّا .
Abu Hudhaifa testified that the companions suffered trial (after the prophet) so much that had to offer their prayers in concealment. What kind of trial did the companions undergo?? Were they threatened to be punished if they prayed in the open just as Umar threatened to punish those who performed Muta'a al-Nikah or Muta'a al-Hajj?? Musnad ibn Hanbal: Abdullah ibn Masu'ud narrated that the prophet said: "There will be Imams after me who will delay the prayers from its due time, don't wait for them and make your prayers with them like a Nafila (additional prayer)"
حدثنا عبد الله حدثني أبي حدثنا محمد بن عبيد حدثنا محمد يعني ابن اسحاق عن عبد الرحمن بن الأسود عن أبيه قال:
-دخلت أنا وعلقمة على عبد الله بن مسعود بالهاجرة فلما مالت الشمس أقام الصلاة وقمنا خلفه فأخذ بيدي وبيد صاح صاحبي فجعلنا عن ناحيته وقام بيننا ثم قال: هكذا كان رسول الله صلى الله عليه وسلم يصنع إذا كانوا ثلاثة ثم صلى بنا فلما انصرف قال: إنها ستكون أئمة يؤخرون الصلاة عن مواقيتها فلا تنتظروهم واجعلوا الصلاة معهم سبحة .
Abdul Razzaq al-Sana'ani in al-Mussannaf: ...From Qattada and others from Muttarrif ibn Abdullah who said: "I prayed with I'imran ibn Hussayn in Kufa behind Ali ibn Abu Talib, and he used to say Takbeer whenever he did the Ruku'u and whenever he prostrated (sujud). When we left, I'imran said to me: 'I have not prayed for a while a prayer more resembling to the prayer of the prophet than this prayer, that is the prayer of Ali.'"
أخبرنا عبد الرزاق قال أخبرنا معمر عن قتادة وغيره عن مطرف بن عبد الله بن الشخير قال صليت أنا وعمران (1) بن حصين بالكوفة خلف علي بن أبي طالب يكبر هذا التكبير حين يركع وحين يسجد فيكبره كله فلما انصرفنا قال لي عمران ما صليت منذ حين أو منذ كذا وكذا أشبه بصلاة رسول الله صلى الله عليه وسلم من هذه الصلاة يعني صلاة علي
The same fact was recorded in Muwwatta Imam Malik: And in the two Sahih from I'imran ibn Hussayn that he prayed behind Ali ibn Abu Talib in Bassra and said: "This man reminded us of the prayer of the messenger of Allah, so he mentioned that Ali used to say the Takbeer every time he lowered (for the Ruku'u)
...From Qattada and others from Muttarrif ibn Abdullah who said: "I prayed with I'imran ibn Hussayn in Kufa behind Ali ibn Abu Talib, and he used to say Takbeer whenever he did the Ruku'u and whenever he prostrated (sujud). When we left, I'imran said to me: 'I have not prayed for a while a prayer more resembling to the prayer of the prophet than this prayer, that is the prayer of Ali.'
The same thing was mentioned by Abu Musa al-Asha'ari recorded by Ahmad and al-Tahhawi, as well as ibn Umar as recorded by ibn Hanbal and al-Nisa'i, and ibn Zayd as recorded by Sae'ed ibn Mansur and Wa-il ibn Hujr as recorded by ibn Hibban, and Jabir as recorded by al-Bazzar and many others as recorded by other scholars." وفي "الصحيحين"، عن عمرانَ بن حُصين أنه صلّى خلف علي بن أبي طالب بالبصرة، فقال: ذكَّرنا هذا الرجل صلاةَ رسول الله صلّى الله عليه وسلّم، فذكر أنه كان يكبِّر كلما رفع وكلما خفض، وفي الباب عن أبي موسى عند أحمد والطحاوي، وابن عمر عند أحمد والنسائي، وعبد الله بن زيد عند سعيد بن منصور، ووائل بن حُجْر عند ابن حِبَّان، وجابر عند البزار، وغيرهم عند غيرهم
The same narration is found in Sunan Abu Dawud, Sunan al-Nisa'i, Sahih al-Bukhari, Sahih Muslim, Umdat al-Qari by Badriddeen al-A'ayni, Musnad Ahmad ibn Hanbal, Mu'ujam al-Kabeer by al-Tabarani, and others as well. The following is the version found in Sahih Muslim (Book 4, Hadith 36, Kitab al-Salat): Mutarrif reported: I and 'Imran b. Husain said prayer behind 'Ali b. Abu, Talib. He recited takbir when he prostrated, and he recited takbir when he raised his head and he recited takbir while rising up (from the sitting position at the end of two raka'a). When we had finished our prayer, 'Imran caught hold of my hand and said: He (Hadrat Ali) has led prayer like Muhammad (may peace be upon him) or he said: He in fact recalled to my mind the prayer of Muhammad (may peace be upon him.)
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَخَلَفُ بْنُ هِشَامٍ، جَمِيعًا عَنْ حَمَّادٍ، - قَالَ يَحْيَى أَخْبَرَنَا حَمَّادُ بْنُ زَيْدٍ، - عَنْ غَيْلاَنَ، عَنْ مُطَرِّفٍ، قَالَ صَلَّيْتُ أَنَا وَعِمْرَانُ بْنُ حُصَيْنٍ، خَلْفَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَكَانَ إِذَا سَجَدَ كَبَّرَ وَإِذَا رَفَعَ رَأْسَهُ كَبَّرَ وَإِذَا نَهَضَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ فَلَمَّا انْصَرَفْنَا مِنَ الصَّلاَةِ - قَالَ - أَخَذَ عِمْرَانُ بِيَدِي ثُمَّ قَالَ لَقَدْ صَلَّى بِنَا هَذَا صَلاَةَ مُحَمَّدٍ صلى الله عليه وسلم . أَوْ قَالَ قَدْ ذَكَّرَنِي هَذَا صَلاَةَ مُحَمَّدٍ صلى الله عليه وسلم
The same is found in Sahih al-Bukhari: حدثنا أبو النعمان قال حدثنا حماد عن غيلان بن جرير عن مطرف بن عبد الله قال صليت خلف علي بن أبي طالب رضي الله عنه أنا وعمران بن حصين فكان إذا سجد كبر وإذا رفع رأسه كبر وإذا نهض من الركعتين كبر فلما قضى الصلاة أخذ بيدي عمران بن حصين فقال قد ذكرني هذا صلاة محمد صلى الله عليه وسلم أو قال لقد صلى بنا صلاة محمد صلى الله عليه وسلم
In al-Muwatta as well, Umdat al-Qari by Badriddeen al-A'ayni, Fat-hul Bari by ibn Hajar al-Asqalani (he said the narration was recorded by al-Tahhawi and Imam Ahmad with an authentic Isnad): It was recorded that Abu Musa said: "Ali reminded us the prayer we used to pray with the prophet, which we either forgot or abandoned deliberately, as he used to say the Takbeer whenever he did the Ruku' and the Sujud."
وأخرج عن أبي موسى، قال: ذكَّرنا عليٌّ صلاةً كنّا نصلّيها مع رسول الله صلّى الله عليه وسلّم إما نسيناها، وإما تركناها عمداً، كان يكبِّر كلّما خفض ورفع، وكلَّما سجد
Imam al-Qurtubi in al-Jami'i Li Ahkam al-Qur-an: al-Bukhari wrote the narration of Muttarif ibn Abdullah who said: "I prayed behind Ali ibn Abu Talib, with I'imran ibn Hussayn, and whenever Ali prostrated he recited the Takbeer and whenever he lifted his head he also recited the Takbeer, and whenever he stood up from the two Raka'at and did the same. When he completed the prayer, I'imran took me by the hand and said: 'He reminded me of the prayer of Muhammad, or he said Ali prayed the prayer of Muhammad.'"
And the narration of I'ikrima who said: "I saw a man who used to recite to Takbeer everytime he lowered and raised his head, everytime he stood up...I told this to ibn Abbas who then said: 'O who does not have a mother, is this not the prayer of the prophet?'" Abu Ishaq al-Subaye'e from Yazid ibn Abi Mariam from Abu Musa al-Asha'ari that he said: "Ali lead the prayers on the Day of al-Jamal and with that prayer he reminded us the prayer of the messenger of Allah. Ali used to recite the Takbeer everytime he lowered and rised, everytime he went down and came up." Abu Musa said: "We either forgot about it or we abandoned it deliberately." وقد ترجم البخاري رحمه الله (باب إتمام التكبير في الركوع والسجود) وساق حديث مُطرّف بن عبدالله قال: صليت خلف علي بن أبي طالب أنا وعمران بن حصين، فكان إذا سجد كبر، وإذا رفع رأسه كبر، وإذا نهض من الركعتين كبر، فلما قضى الصلاة أخذ بيدي عمران بن حصين فقال: لقد ذكرني هذا صلاة محمد صلى الله عليه وسلم، أو قال: لقد صلى بنا صلاة محمد صلى الله عليه وسلم. وحديث عكرمة قال: رأيت رجلا عند المقام يكبر في كل خفض ورفع، وإذا قام وإذا وضع، فأخبرت ابن عباس فقال: أو ليس تلك صلاة النبي صلى الله عليه وسلم لا أُمّ لك فدلّك البخاري رحمه الله بهذا الباب على أن التكبير لم يكن معمولا به عندهم. روى أبو إسحاق السبيعي عن يزيد بن أبي مريم عن أبي موسى الأشعري قال: صلى بنا علي يوم الجمل صلاة أذكرنا بهذا صلاة رسول الله صلى الله عليه وسلم، كان يكبر في كل خفض ورفع، وقيام وقعود، قال أبو موسى: فإما نسيناها وإما تركناها عمدا.
So clearly, some of the companions such as Imran ibn Hussayn and Abu Musa al-Asha'ari forgot to perform the exact prayer of the prophet. Abu Musa testified that they either forgot it or they deliberately abandoned the details! It is of no wonder Anas ibn Malik complained that the prayer of the messenger was lost! Sahih Bukhari (Volume 1, Book 10, Number 507 - Mawaqueet al-Salat):
Narrated Ghailan: Anas said, "I do not find (now-a-days) things as they were (practiced) at the time of the Prophet." Somebody said "The prayer (is as it was.)" Anas said, "Have you not done in the prayer what you have done?
Narrated Az-Zuhri that he visited Anas bin Malik at Damascus and found him weeping and asked him why he was weeping. He replied, "I do not know anything which I used to know during the life-time of Allah's Apostle except this prayer which is being lost (not offered as it should be)." حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا مَهْدِيٌّ، عَنْ غَيْلاَنَ، عَنْ أَنَسٍ، قَالَ مَا أَعْرِفُ شَيْئًا مِمَّا كَانَ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم. قِيلَ الصَّلاَةُ. قَالَ أَلَيْسَ ضَيَّعْتُمْ مَا ضَيَّعْتُمْ فِيهَا. حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، قَالَ أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ وَاصِلٍ أَبُو عُبَيْدَةَ الْحَدَّادُ، عَنْ عُثْمَانَ بْنِ أَبِي رَوَّادٍ، أَخِي عَبْدِ الْعَزِيزِ قَالَ سَمِعْتُ الزُّهْرِيَّ، يَقُولُ دَخَلْتُ عَلَى أَنَسِ بْنِ مَالِكٍ بِدِمَشْقَ وَهُوَ يَبْكِي فَقُلْتُ مَا يُبْكِيكَ فَقَالَ لاَ أَعْرِفُ شَيْئًا مِمَّا أَدْرَكْتُ إِلاَّ هَذِهِ الصَّلاَةَ، وَهَذِهِ الصَّلاَةُ قَدْ ضُيِّعَتْ. وَقَالَ بَكْرٌ حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرٍ الْبُرْسَانِيُّ أَخْبَرَنَا عُثْمَانُ بْنُ أَبِي رَوَّادٍ نَحْوَهُ. Do you see now that even the prayers could not be preserved? The prayers were not only delayed, they were changed. Details were left out, such as the Takbeer as described in the narrations above. Things were so changed and neglected that Anas could not find anything that was practiced at the time of the prophet!! Not even the regular prayers. If Umar and Uthman introduced innovations into Islam and disallowed the writing and narrations of the Sunnat of the prophet, is it an exageration to say that many others have made other changes, thus losing much of the Sunnat of the prophet, and even deliberately abandoned some of it?? al-Shukani in Nayl al-Awttar (in the chapter of Abwab Sifat al-Salat): وقد روى أحمد عن عمران بن حصين أن أول من ترك التكبير عثمان حين كبر وضعف صوته ، وهذا يحتمل أنه ترك الجهر وروى الطبراني عن أبي هريرة أن أول من ترك التكبير معاوية ، وروى أبو عبيد أن أول من تركه زياد . وهذه الروايات غير متنافية لأن زيادا تركه بترك معاوية وكان معاوية تركه بترك عثمان Things have changed so much that the new Muslims (al-Tabe'een and others) as well as the scholars started differing about the legitimacy of the Takbeer! In the same book, al-Shukani continues: A group of scholars held that it was okay to say the Takbeer with a low voice, and al-Tahhawi said that Bani Umayya abandoned the Takbeer as a whole, and this is not the first Sunnat they abandoned. The people have differed about the legitimacy of the Takbeer...
وقد حمل ذلك جماعة من أهل العلم على الإخفاء ، وحكى الطحاوي أن بني أمية كانوا يتركون التكبير في الخفض دون الرفع ، وما هذه بأول سنة تركوها . وقد اختلف القائلون بمشروعية التكبير ،
Even though it was per the Sunnat of the prophet to say the Takbeer loudly, some people preferred to follow the innovation of Uthman! Read the following narration found in Sahih Bukhari to show you how the true Sunnat of the prophet was strange to the people: I'ikrima said: "I said to ibn Abbas that I prayed the noon prayer at al-Batt-ha' behind a lunatic old man and he recited the Takbeer 22 times. He was reciting it whenever he prostrated it and lifted his head. ibn Abbas said: 'Such is the prayer of Abul Qasim.'" This was recorded by al-Bukhari and Ahmad. Ahmad and al-Tabarani also recorded that I'ikrima prayed behind Abu Huraira as well.
His saying 'Is this not the prayer of Abul Qasim?' and in the narration of al-Bukhari: 'Is this not the prayer of the prophet, O who does not have a mother?' and in another wording: 'May your mother lose you, this is the Sunnat of the prophet'... وعن عكرمة قال : { قلت لابن عباس صليت الظهر بالبطحاء خلف شيخ أحمق فكبر ثنتين وعشرين تكبيرة يكبر إذا سجد وإذا رفع رأسه . فقال ابن عباس : تلك صلاة أبي القاسم صلى الله عليه وسلم } رواه أحمد والبخاري ...ولأحمد والطبراني عن عكرمة أنه قال : " صلى بنا أبو هريرة " . قوله : ( تلك صلاة أبي القاسم ) في لفظ للبخاري : أوليس تلك صلاة أبي القاسم لا أم لك ، وفي لفظ له : { ثكلتك أمك ، سنة أبي القاسم صلى الله عليه وسلم } والحديث يدل على مشروعية تكبيرة الانتقال وقد تقدم الخلاف فيه . The people have differed about the Basmala (saying Bismillah in the beginning of the prayer)! A paper was dedicated to this topic in the chapter titled Differences in Common Practices and the e-paper is titled Bismillah. The following are few narrations related to this topic. In Nassbul Rayat Fi Takhreej Ahadeeth al-Hidayat by Al-Haffedh Jamaluddeen Abu Muhammad Abdullah Ibn Yusuf Al-Zaylae'i Al-Hanafi: al-Hakim recorded a narration from Anas who said: "I prayed behind the prophet, Abu Bakr, Umar, Uthman and Ali, and they all recited loudly Bismillah.
روى الحاكم عن أنس قال: صليت خلف النبي (ص) وأبي بكر، وعمر، وعثمان، وعلي، فكانوا يجهرون ببسم الله
Kanz al-U'ummal by al-Muttaqi al-Hindi (volume 8, #22177): al-Sha'abi said: I saw Ali and I prayed behind him and I heard him say loudly Bismillah
عن الشعبي قال: رأيت علي بن أبي طالب، وصليت وراءه فسمعته يجهر ببسم الله Kanz al-U'ummal by al-Muttaqi al-Hindi (volume 8, #22182): Abdullah ibn Abi Bakr ibn Hafss ibn Umar ibn Sa'ad narrated that Mua'awiya led the prayer in Medina, but he did not recite Bismilah al-Rahman al-Raheem and he did not recite some of the Takbeer. When he completed the prayer and started off, those from the Muhajireen and the Ansars who heard him caught with him and said: 'O Mua'awiya, did you steal something from the prayer or did you forget? Where is Bismilah al-Rahman al-Raheem and the Takbeer when you prostrate?' After this, he did not repeat it.
عن عبد الله بن أبي بكر بن حفص بن عمر بن سعد أن معاوية صلى بالمدينة للناس العتمة، فلم يقرأ بسم الله الرحمن الرحيم، ولم يكبر بعض هذا التكبير الذي يكبر لنا، فلما انصرف ناداه من سمع ذلك من المهاجرين والأنصار، فقالوا: يا معاوية أسرقت الصلاة أم نسيت أين بسم الله الرحمن الرحيم والله أكبر حين تهوي ساجدا؟ فلم يعد معاوية لذلك بعد Fakhrul Razzi wrote in his Tafseer al-Kabeer: Ali used to overstate his loud recitation of Bismilah. When the reign of Bani Umayya came about, they overdid the prohibition of reciting it loudly for the sake of the abolition of tradition of Ali, and probably Anas was afraid from them...
إن عليا كان يبالغ في الجهر بالتسمية، فلما وصلت الدولة إلى بني أمية بالغوا في المنع من الجهر سعيا في إبطال آثار علي (ع) فلعل أنسا خاف منهم... Indeed, Bani Umayya played a trememdous role in abolishing the Sunnat of the prophet and fabricating narrations! al-Suyuti recorded in al-Khassa'iss the following narration: al-Bayhaqi and Abu Nae'em recorded the following narration from ibn Masu'ud that the prophet said: "There will come after me commanders who will take charge of your affairs, they will extinguish my Sunnat and they will proclaim al-Bida'at.
أخرج البيهقي، وأبو نعيم عن ابن مسعود (مرفوعا): " سيلي أموركم بعدي أمراء يطفئون السنة، ويعلنون البدعة al-Suyyuti in his book Ziyadat al-Jami'i al-Sagheer recorded: U'ubadat ibn Samett narrated that the prophet said: "Some men will take charge of your affairs after me, they will tell you what your do not accept and they will refuse what you know. There is no obediance to whoever disobeys Allah, so do not stray away from Allah."
إنه سيلي أموركم بعدي رجال يعرفونكم ما تنكرون وينكرون عليكم ما تعرفون فلا طاعة لمن عصى الله فلا تضلوا بربكم.
ibn Majat recorded the following in his Sunan (chapter 2, #2865): Abdullah ibn Masu'ud narrated that the prophet said: "Some men will take charge of your affairs after me, they will extinguish my Sunnat and they will perform Bida'at and they will delay the time for prayers." I asked him: "O messenger of Allah, if I live to see them, what do I do?" The prophet said: "Do you ask me what to do? There is no obediance to whoever disobeys Allah."
حدّثنا سُوَيْدُ بْنُ سَعِيدٍ. حدّثنا يَحْيى بْنُ سُلَيْمٍ . ح وَحَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ. حدّثنا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، قَالاَ: حدّثنا عَبْدُ اللهِ بْنُ عُثْمَانَ بْنِ خُثَيْمٍ عَنِ القَاسِمِ بْنِ عَبْدِ الرَّحْمنِ بْنِ عَبْدِ اللهِ ابْنِ مَسْعُدٍ، عَنْ أَبيهِ، عَنْ جَدِّهِ عَبْدِ اللهِ بْنِ مَسْعُودٍ؛ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ (سَيَلي أُمُورَكُمْ بَعْدِي رِجَالٌ يُطْفِئُونَ السُّنَّةَ وَيَعْمَلُونَ بَالْبِدعَةِ، ويُؤَخِّرُونَ الصلاةَ عَنْ مَواقِيتهَا
) فَقُلْتُ: يَا رَسُولَ اللهِ! إِنْ أَدْرَكْتُهُمْ، كَيْفَ أَفَعلُ؟ قَالَ (تَسْأَلُنِي يَابْنَ أُمِّ عَبْدٍ كَيْفَ
تَفْعَلُ؟ لاَ طَاعَةَ لِمَنْ عَصَى اللهَ
We know that Uthman deviated from the Sunnat regarding Salat al-Taqseer in Mina (please refer to the folder titled Uthman). He offered 4 Raka'at instead of 2. When Uthman fell ill, the people asked Imam Ali to lead the prayer, but when Imam Ali accepted on the condition that he followed the Sunnat of the prophet, they refused! The following narration was recorded by Abdul Razzaq al-Sana'ani in his book al-Amali Fi Athar al-Sahabat, as well as ibn Hazm in al-Muhalla: ibn U'uyayna from Ja'afar ibn Muhammad from his father who said: "Uthman fell ill while in Mina. So Ali was told: "Come lead the people in prayer." Imam Ali said: "Yes, if you wish so, I lead the prayer as the prophet did, that is two Rafa'at." The people said: "(No) the prayer of the commander of the faithful", that is four Raka'at. But Ali refused to lead the prayer.
أنا ابْنُ عُيَيْنَةَ ، ثنا جَعْفَرُ بْنُ مُحَمَّدٍ ، عَنْ أَبِيهِ ، قَالَ : " اعْتَلَّ عُثْمَانُ وَهُوَ بِمِنًى ، فَقِيلَ لِعَلِيٍّ : صَلِّ بِالنَّاسِ . قَالَ : نَعَمْ إِنْ شِئْتُمْ صَلَّيْتُ لَكُمْ صَلاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَعْنِي رَكْعَتَيْنِ قَالُوا : صَلاةَ أَمِيرِ الْمُؤْمِنِينَ ، يَعْنُونَ أَرْبَعًا ، قَالَ : فَأَبَى أَنْ يُصَلِّيَ بِهِمْ " .
Is this not amazing! Ali wanted to lead the prayer according to the Sunnat of the prophet, but the people refused and wanted to follow the way of Uthman! Do you see how the people left the Sunnat of the prophet behind to follow the Imams of misguidance!! Imam Ali wanted to show them how things were done according to the Sunnat of the prophet, but the people had no interest in that. Sahih Muslim (Book 4, Hadith 1479, Book: Salat of the travellers) Ibn 'Umar reported: The Messenger of Allah (may peace be upon him) prayed two raka'ats at Mina, so did Abu Bakr after him, and Umar after Abu Bakr, and Uthman at the beginning of his caliphate; then Uthman observed four raka'ats, and when Ibn 'Umar prayed with the Imam, he offered four raka'ats, but when he observed prayer alone, he offered two raka'ats.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم بِمِنًى رَكْعَتَيْنِ وَأَبُو بَكْرٍ بَعْدَهُ وَعُمَرُ بَعْدَ أَبِي بَكْرٍ وَعُثْمَانُ صَدْرًا مِنْ خِلاَفَتِهِ ثُمَّ إِنَّ عُثْمَانَ صَلَّى بَعْدُ أَرْبَعًا . فَكَانَ ابْنُ عُمَرَ إِذَا صَلَّى مَعَ الإِمَامِ صَلَّى أَرْبَعًا وَإِذَا صَلاَّهَا وَحْدَهُ صَلَّى رَكْعَتَيْنِ .
Were the people afraid to confront the innovations of the caliph? Did the caliph threatened them if they confronted him? It seems to be that the people followed the path of the caliph, except Imam Ali who resisted his deplorable innovations! These people even refused to let Imam Ali lead them in the prayer because he refused to abandon the Sunnat of the prophet. They wanted him to pray like the caliph did! What was wrong with them?? Here is another narration from Sahih Muslim (Book 4, Hadith 1477, Book: Salat of the travellers) Salim b. Abdullah (b. 'Umar) reported on the authority of his father that Allah's Messenger (may peace be upon him) observed the prayer of a traveller, i. e. two raka'ats in Mina, and other places; so did Abu Bakr and Umar, and Uthman too observed two raka'ats at the beginning of his caliphate, but he then completed four.
وَحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، وَهُوَ ابْنُ الْحَارِثِ عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ صَلَّى صَلاَةَ الْمُسَافِرِ بِمِنًى وَغَيْرِهِ رَكْعَتَيْنِ وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ رَكْعَتَيْنِ صَدْرًا مِنْ خِلاَفَتِهِ ثُمَّ أَتَمَّهَا أَرْبَعًا .
Another narration from from Sahih Muslim (Book 4, Hadith 1483, Book: Salat of the travellers) shows the reaction of Abdullah ibn Masu'ud to Uthman's alteration of the Sunnat of the prophet: Ibrahim reported: I heard Abdul-Rahman as saying; Uthman led us four raka'ats of prayer at Mina. It was reported to Abdullah b. Masu'ud and he recited:" Surely we are Allah's and to Him shall we return," and then said: I prayed with the Messenger of Allah (may peace be upon him) at Mina two raka'ats of prayer. I prayed along with Abu Bakr al-Siddiq two raka'ats of prayer at Mina. I prayed along with 'Umar b. Khattab two raka'ats of prayer at Mina. I wish I had my share of the two raka'ats acceptable (to God) for the four raka'ats.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، عَنِ الأَعْمَشِ، حَدَّثَنَا إِبْرَاهِيمُ، قَالَ سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ، يَقُولُ صَلَّى بِنَا عُثْمَانُ بِمِنًى أَرْبَعَ رَكَعَاتٍ فَقِيلَ ذَلِكَ لِعَبْدِ اللَّهِ بْنِ مَسْعُودٍ فَاسْتَرْجَعَ ثُمَّ قَالَ صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِمِنًى رَكْعَتَيْنِ وَصَلَّيْتُ مَعَ أَبِي بَكْرٍ الصِّدِّيقِ بِمِنًى رَكْعَتَيْنِ وَصَلَّيْتُ مَعَ عُمَرَ بْنِ الْخَطَّابِ بِمِنًى رَكْعَتَيْنِ فَلَيْتَ حَظِّي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ .
The sad thing is that Aisha, the wife of the prophet did as Uthman did, instead of confronting him for altering the Sunnat of the prophet!! Was she scared of confronting him?? Was she not more scared of Allah? The following narration is in Sahih Bukhari (Volume 2, Book 20, #196 - Shortening the Prayers): Narrated Aisha: "When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but the prayers for non-travellers were completed." Az-Zuhri said, "I asked 'Urwa what made Aisha pray the full prayers (in journey)." He replied, "She did the same as 'Uthman did."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا سُفْيَانُ عَنْ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ الصَّلَاةُ أَوَّلُ مَا فُرِضَتْ رَكْعَتَيْنِ فَأُقِرَّتْ صَلَاةُ السَّفَرِ وَأُتِمَّتْ صَلَاةُ الْحَضَرِ قَالَ الزُّهْرِيُّ فَقُلْتُ لِعُرْوَةَ مَا بَالُ عَائِشَةَ تُتِمُّ قَالَ تَأَوَّلَتْ مَا تَأَوَّلَ عُثْمَانُ
It is also found in Sahih Muslim (Book 004, #1460 - The Book of Prayers): A'aisha reported: The prayer was prescribed as consisting of two rak'ats, the prayer in travelling remained the same, but the prayer at the place of residence was completed. (Zuhri said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he replied that she interpreted the matter herself as 'Uthman did.)
و حَدَّثَنِي عَلِيُّ بْنُ خَشْرَمٍ أَخْبَرَنَا ابْنُ عُيَيْنَةَ عَنْ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ أَنَّ الصَّلَاةَ أَوَّلَ مَا فُرِضَتْ رَكْعَتَيْنِ فَأُقِرَّتْ صَلَاةُ السَّفَرِ وَأُتِمَّتْ صَلَاةُ الْحَضَرِ قَالَ الزُّهْرِيُّ فَقُلْتُ لِعُرْوَةَ مَا بَالُ عَائِشَةَ تُتِمُّ فِي السَّفَرِ قَالَ إِنَّهَا تَأَوَّلَتْ كَمَا تَأَوَّلَ عُثْمَانُ
We know well there is no Adhan for Salat of Eid al-Adhha and Eid al-Fitr. However, someone changed this practice! ibn Abi Shayba in al-Mussannaf: Wakee'e from Hisham from Qattada from ibn al-Musayyib who said: "The first one to innovate the Adhan for the two Eids is Mua'awiya."
Wakee'e from Abi A'assem ibn Sulayman from Abi Qilabat who said: "The first one to innovate the Adhan for the two Eids is ibn Zubayr." Abdul Wahab ibn A'atta' from ibn A'awn from Muhammad who said: "The first one to innovate the Adhan for the two Eids is Marwan (al-Hakam)." حَدَّثَنَا وَكِيعٌ عن هِشَامٍ عن قَتَادَةَ عن ابْنِ المُسَيَّبِ، قَالَ: أَوَّلُ مَنْ أَحْدَثَ الأَذَانَ فِي العِيدَيْنِ مُعَاوِيَةُ. حَدَّثَنَا وَكِيعٌ حَدَّثَنَا أَبِي عَاصِمُ بْنُ سُلَيْمَانَ، عَنْ أَبِي قِلاَبَةَ، قَالَ: أَوَّلُ مَنْ أَحْدَثَ الأَذَانَ فِي العِيدَيْنِ ابْنُ الزُّبَيْرِ. حَدَّثَنَا عَبْدُ الوَهَّابِ بْنُ عَطَاءٍ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدٍ، قَالَ: أَوَّلُ مَنْ أَحْدَثَ الأَذَانَ فِي الفِطْرِ وَالأَضْحَى مَرْوَانُ، ibn Hajar al-A'asqalani in Fat-hhul Bari: The people have differed about the person who innovated the Adhan (for the two Eids). ibn Abi Shayba recorded a narration with an authentic Isnad from Sae'ed ibn al-Muasayyib that it is Mua'awiya who first made the innovation. al-Shafi'i also recorded a similar narration from al-Zuhri and added: 'al-Hajjaj practiced this innovation when he ruled Madina'. ibn Mundhir recorded a narration from Hussayn ibn Abdul Rahman who said: 'The first one to innovate it in Bassrat was Ziyad.' al-Dawudi said: 'Marwan is the first one to make the innovation.' And all of this does not contradict the fact that Mua'awiya innovated it as he did with starting the sermon before the prayers.
واختلف في أول من أحدث الأذان فيها أيضا فروى ابن أبي شيبة بإسناد صحيح عن سعيد بن المسيب أنه معاوية، وروى الشافعي عن الثقة عن الزهري مثله وزاد: فأخذ به الحجاج حين أمر على المدينة.
وروى ابن المنذر عن حصين بن عبد الرحمن قال: أول من أحدثه زياد بالبصرة.
وقال الداودي: أول من أحدثه مروان.
وكل هذا لا ينافي أن معاوية أحدثه كما تقدم في البداءة بالخطبة.
The same as above was written by al-Sana'ani in his book Subul al-Salam Sharh Bulugh al-Maram
وعنه) أي ابن عباس (أن النبي صَلّى الله عَلَيْهِ وَسَلّم صلى العيد بلا أذان ولا إقامة. أخرجه أبو داود وأصله في البخاري) وهو دليل على عدم شرعيتهما في صلاة العيد فإنهما بدعة، وروى ابن أبي شيبة بإسناد صحيح عن ابن المسيب: "أن أول من أحدث الأذان لصلاة العيد معاوية"، ومثله رواه الشافعي عن الثقة وزاد "وأخذ به الحجاج حين أمر على المدينة"، وروى ابن المنذر: "أن أول من أحدثه زياد بالبصرة"، وقيل: أول من أحدثة مروان، وقال ابن أبي حبيب: أول من أحدثه عبد الله بن الزبير وأقام أيضاً
Mua'awiya also prohibited the recital of Labayka during the Day of Arafat. The following is a narration of ibn Abbas in Kanz al-U'ummal (vol 5, #12428): ibn Abbas said: 'May the curse of Allah be upon a certain person as he prohibited the talbiyat (the recital of Labayka) on that Day because Ali used to recite it on that day.
عن ابن عباس قال لعن الله فلانا أنه كان ينهى عن التلبية في هذا لأن عليا كان يلبي فيه، (رواه ابن جرير).
Mustadrak al-Hakim (vol 1, Awwal Kitab al-Manasek, #1706, authentic based on the criteria of Muslim and Bukhari): Sae'ed ibn Jubayr narrated: We were with ibn Abbas at Arafat. He said to me: 'Why am I not hearing the people recite Labayka?' I said to him: 'They are afraid of Mua'awiya.' So ibn Abbas came out of his tent and said: 'Labayka Allahumma Labayk! They have abandoned the Sunnat because of their hatred towards Ali.'
1706 / 98 -أخبرنا إسحاق بن محمد بن خالد الهاشمي بالكوفة، ثنا أحمد بن حازم بن أبي عزرة الغفاري، ثنا خالد بن مخلد القطواني. وأخبرني أبو سعيد عبد الرحمن بن أحمد المؤذن، ثنا محمد بن إسحاق الإمام، ثنا علي بن مسلم، ثنا خالد بن مخلد، ثنا علي بن مسهر، عن ميسرة بن حبيب، عن المنهال بن عمرو، عن سعيد بن جبير قال: كنا مع ابن عباس بعرفة. فقال لي: يا سيد، ما لي لا أسمع الناس يلبون؟ فقلت: يخافون من معاوية. قال: فخرج ابن عباس من فسطاطه، فقال: لبيك اللهم لبيك، فإنهم قد تركوا السنة من بغض علي - رضي الله عنه -. The same was recorded in the book Hashiyat al-Sindi A'ala al-Nisa'i (chapter 5, Kitab al-Manasek, #2997), then he made the following comment: ...'due to their hatred for Ali', means Ali used to adhere to the Sunan while the others abandoned them due this hatred they had against him
...من بغض علي" أي لأجل بغضه أي وهو كان يتقيد بالسنن فهؤلاء تركوها بغضا له. Obviously the same narration is found in Sunan al-Nisa'i. It is also found in Sahih ibn Khuzayma and Sunan al-Kubra by al-Bayhaqi. The following is the narration of al-Bayhaqi (Kitab al-Hajj, #8743): Sae'ed ibn Jubayr narrated: We were with ibn Abbas at Arafat. He said to me: 'O Sae'ed, why am I not hearing the people recite Labayka?' I said to him: 'They are afraid of Mua'awiya.' So ibn Abbas came out of his tent and said: 'Labayka Allahumma Labayk! O Allah, curse them for they have abandoned the Sunnat because of their hatred towards Ali.'
أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ الْحُسَيْنِ الْعَلَوِيُّ , أنبأ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ ابْنِ الشَّرْقِيِّ , ثنا عَلِيُّ بْنُ سَعِيدٍ النَّسَوِيُّ , ثنا خَالِدُ بْنُ مَخْلَدٍ , ثنا عَلِيُّ بْنُ صَالِحٍ , عَنْ مَيْسَرَةَ بْنِ حَبِيبٍ النَّهْدِيِّ , عَنِ الْمِنْهَالِ بْنِ عَمْرِو , عَنْ سَعِيدِ بْنِ جُبَيْرٍ , قَالَ : " كُنَّا عِنْدَ ابْنِ عَبَّاسٍ بِعَرَفَةَ , فَقَالَ : يَا سَعِيدُ ، مَالِي لا أَسْمَعُ النَّاسَ يُلَبُّونَ ؟ فَقُلْتُ : يَخَافُونَ مُعَاوِيَةَ ، فَخَرَجَ ابْنُ عَبَّاسٍ مِنْ فُسْطَاطِهِ , فَقَالَ : لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ ، وَإِنْ رَغِمَ أَنْفُ مُعَاوِيَةَ ، اللَّهُمَّ الْعَنْهُمْ ، فَقَدْ تَرَكُوا السُّنَّةَ مِنْ بُغْضِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ " It is certainly not a hidden fact that Bani Umayya, starting with Mua'awiya, had a great hatred for Ali in particular, and Ahlul Bayt in general. I say this: Hayyan al-Asadi narrated that he heard Ali say: "The prophet told me that this Ummah will turn disloyal to you after me, you will live my way (following Islam), and you fight for the same of my Sunnah. He who loves you loves me and he who hates you hates me..."
عن حيان الأسدي قال: سمعت عليا عليه السلام يقول: قال لي رسول الله صلى الله عليه وسلم: إن الأمة ستغدر بك بعدي، وأنت تعيش على ملتي، وتقتل على سنتي، من أحبك أحبني، ومن أبغضك أبغضني، وأن هذه ستخضب من هذا - يعني لحيته من رأسه And I say this as well: Abdullah ibn Masu'ud narrated that the prophet said: "He who loves me shall love Ali and he who hates Ali has hated me, and he who hates me has hates Allah who will throw him the Fire."
عن عبد الله بن مسعود قال: قال رسول الله صلى الله عليه وسلم: من أحبني فليحب عليا، ومن أبغض عليا فقد أبغضني، ومن أبغضني فقد أبغض الله عز وجل، ومن أبغض الله أدخله النار And this: ibn Abbas narrated that the prophet looked at Ali and said: "None will love you but a believer and none will hate you but a hypocrite. He who loves you loves me too and he who hates you hates me too..Wo to he who hates you after me."
عن ابن عباس قال: نظر رسول الله صلى الله عليه وسلم إلى علي عليه السلام، فقال: لا يحبك إلا مؤمن، ولا يبغضك إلا منافق، من أحبك فقد أحبني، ومن أبغضك فقد أبغضني، وحبيبي حبيب الله، وبغيضي بغيض الله، ويل لمن أبغضك بعدي al-Haffedh Shamsuddeen Muhammad ibn Abdul Rahman al-Sakhawi recorded in his book Istijlab Irtiqa' al-Ghuraf Fi Hubbi Aqriba' al-Rasul wa Dhawil Sharaf: The prophet said: "My Ahlul Bayt will be killed and displaced and the most hateful of the people to us are Bani Umayya, Bani Mugheera and Bani Makhzum.
ان اهل بيتي سيلقون بعدي من امتي قتلا وتشريدا وان اشد قومنا لنا بغضا بنو اميه وبنو المغيرة وبنو مخزوم It is clear that the companions (who were still alife at the time) were afraid of practicing the true Sunnat of the prophet during this oppressive time, except few such as ibn Abbas. But it is also their faults for not fully supporting Imam Ali against him! It is their fault for fighting Imam Ali on the Day of al-Jamal. It is also their fault for not supporting Imam Hasan against Mua'awiya and Imam Husain against Yazeed! Should they not have been afraid of Allah instead of being afraid of Mua'awiya?? Should they not have rised against him when he was altering the Sunnat of the prophet?? Did they not remember the Hadith of the prophet about those who hated Ahlul Bayt?? Alterations and innovations started mostly during the caliphate of Umar and Uthman, and never stopped since then! Besides the prohibition to write and narrate the Sunnat of the prophet, which started by Abu Bakr, the second and third caliphs, Umar and Uthman, have introduced many innovations into Islam. Umar altered the Adhan, he prohibited Muta'at al-Nisa' and Muta'at al-Hajj and threatened those who performed them, he started the wiping of al-Khuffayn, he is the author of Salat al-Taraweeh which has nothing to do with the Sunnat of the prophet, he altered the law of divorce, let alone his ignorance about many topics. As for Uthman, he followed the path of his predecessor and was worst. As for Imam Ali, he categorically refused to follow their path, but insisted to follow only the path of the prophet. Very often he opposed their innovations and never deviated from the Sunnat of the prophet. Salat al-Taraweeh was discussed in detail in Differences in Common Practices -> Taraweeh and it was proven that it was a Bida'a introduced by the second caliph and he was very proud it! al-Ya'aqubi wrote the following in his Tareekh about the innovation of al-Taraweeh: And in this year (that is 24 Hijri), Umar established (his sunnat) Qiyam Shahru Ramadan (in other words, the Taraweeh), then he wrote to his governors to establish the practice. He ordered Ubay ibn Ka'ab and Tammeem al-Dari to lead the prayer on the people. It was said to him: "The messenger of Allah did not do this, and neither did Abu Bakr." Umar responded: "Then let it be a Bida'at, and what a good Bida'at it is."
وفي هذه السنة سن عمر قيام شهر رمضان وكتب بذلك إلى البلدان ، وأمر أبيّ بن كعب وتميماً الداري أن يصليا بالناس ، قيل له في ذلك : إن رسول الله صلى الله عليه وآله لم يفعله ، وإن ابا بكر لم يفعله ، فقال : إن تكن بدعة فما أحسنها من بدعة ibn Qudama in al-Mughni wrote the following: The Taraweeh was attributed to Umar ibn al-Khattab because he gathered the people to pray behind Ubay ibn Ka'ab, and the latter used to lead this prayer on the people. Abdul Rahman ibn Abdul Qari said: "I went out with Umar on the night of Ramadan, and the people were divided in many groups, some prayed on their own while others prayed in group behind somebody's else prayer. Umar said: 'If I were to bring these people together to pray behind one person, it would be better'. He then decided to do it. So he gathered them all behind Ubay ibn Ka'ab. On another night, I was out with him again and the people were all praying behind one person. To this Umar said: 'What a great Bida'at this is.'"
ونسبت التراويح إلى عمر بن الخطاب رضي الله عنه ، لأنه جمع الناس على أبيّ بن كعب ، فكان يصليها بهم ، فروى عبد الرحمن بن عبد القاري قال : خرجت مع عمر ليله في رمضان فإذا الناس أوزاع متفرقون يصلي الرجل لنفسه ، ويصلي الرجل فيصلي بصلاته الرهط ، فقال عمر : اني أرى لو جمعت هؤلاء على قارئ واحد لكان أمثل ، ثم عزم فجمعهم على أبي بن كعب ، قال : ثم خرجت معه ليلة أخرى والناس يصلون بصلاة قارئهم ، فقال : نعمت البدعة هذه It is a fact that the prophet used to offer the night prayers of Ramadan alone. The people tried to sneak behind him to follow his prayers in congregation, but he instructed them not to do that, but to go home and perform their prayers individually. He told his companions: O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer.. As for Umar, instead of correcting the ways of the people by showing them the Sunnat of the prophet, he preferred to ignore that and come up with a Bida'at, as if the Sunnat of the prophet did not already address this issue!!! And he calls it What a great Bida'at. I have this to say: Jabir ibn Abdullah narrated that the prophet used to say in his sermon: "Whoever is guided by Allah cannot find deviation and whoever Allah causes deviation to cannot find guidance. The best of Hadith is the Book of Allah and the best of guidance is the one from Muhammad and the worst of matters is its innovation (Muhhdatha, origination of something that has no roots in religious Law) and each innovation (Muhhdatha) and every innovation is a Bida'at and every Bida'at is a deviation and every deviation leads to the Fire....
أخبرنا عتبة بن عبد الله قال أنبأنا بن المبارك عن سفيان عن جعفر بن محمد عن أبيه عن جابر بن عبد الله قال كان رسول الله صلى الله عليه وسلم يقول : في خطبته يحمد الله ويثني عليه بما هو أهله ثم يقول من يهده الله فلا مضل له ومن يضلله فلا هادي له إن أصدق الحديث كتاب الله وأحسن الهدى هدى محمد وشر الأمور محدثاتها وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار ثم يقول بعثت أنا والساعة كهاتين وكان إذا ذكر الساعة احمرت وجنتاه وعلا صوته واشتد غضبه كأنه نذير جيش يقول صبحكم مساكم ثم قال من ترك مالا فلأهله ومن ترك دينا أو ضياعا فألي أو علي وأنا أولى بالمؤمنين Yes, every innovation is a Bida'a and every Bida'at is DHALALA and every dhalala leads to the Fire! But of course, the staunch lovers of Umar had to find a way out to exhonorate Umar. So they came up with the concept of Bida'at Hasanat. Unbelievable what they would do to make him look like a rightly guided caliph! The prophet clearly said EVERY INNOVATION IS A BIDA'A, but these scholars found it okay to distort this explicit and self-explanatory Hadith. al-Haffedh al-Haythami in Majmau'ul Zawa'id (vol 2, #3337), al-Muttaqi al-Hindi in Kanz al-U'ummal (vol 8, #22470) and al-Haffedh al-Imam Abul Qasem Sulayman ibn Muhammad al-Tabarani in Mu'ujam al-Kabeer: U'urwat narrated that Tameem al-Dari told him that he performed two Raka'ats after the prohibition of Umar ibn al-Khattab of offering the prayer following that of al-A'assr. Umar came to him and hit him with his whip. While praying, Tameem gestured to Umar to sit. So Umar sat. When Tameem completed his prayer, he asked Umar: "Why did you hit me?" Umar responded: "Because you performed these two Raka'ats despite my prohibition of offering them." Tameem responded: "I used to offer them with the one who is better than you, the messenger of Allah." Then gave his reason...
وعن عروة قال: أخبرني تميم الداري - أو أُخبرت أن تميماً الداري - ركع ركعتين بعد نهي عمر بن الخطاب عن الصلاة بعد العصر ، فأتاه عمر فضربه بالدرة ، فأشار إليه تميم أن اجلس ـ وهو في صلاته ـ فجلس عمر ، ثم فرغ تميم من صلاته فقال تميم لعمر : لم ضربتني ؟ قال : لأنك ركعت هاتين الركعتين وقد نهيت عنها! قال : إني صليتهما مع من هو خير منك ، رسول الله صلى الله عليه وآله. فقال عمر : إنه ليس بي إثم أيها الرهط -، ولكني أخاف أن يأتي بعدي قوم يصلون ما بين العصر إلى المغرب حتى يمروا بالساعة التي نهى رسول الله صلى الله عليه وسلم أن يصلى فيها كما وصلوا ما بين الظهر والعصر. al-Mussannaf by Abdul Razzaq al-Sana'ani (chapter 1, #3977): Abdul Razzaq from Ma'amar from ibn Tawus from his father that before the reign of Umar, Abu Ayyub al-Ansari used to offer two Raka'at after the prayer of A'assr. However, when Umar became the caliph, he abandoned this practice and when Umar died, he offered the two Raka'ats again. Once he was asked about these two raka'ats and he said: "Umar used to beat the people if he saw them offering them." ibn Tawus said: "My father did not stop offering them."
عبد الرزاق عن معمر عن بن طاووس عن أبيه أن أبا أيوب الأنصاري كان يصلي قبل خلافة عمر ركعتين بعد العصر فلما استخلف عمر تركهما فلما توفي ركعهما فقيل له ما هذا فقال إن عمر كان يضرب الناس عليهما (5) قال بن طاووس وكان أبي لا يدعهما Umar also innovated the wiping over the Khuffayn! This was covered in the chapter of Differences in Common Practices -> Wudu -> Wiping over al-Khuffayn, a practice which Imam Ali and other companions rejected. Please refer back to the e-paper related to this topic. Innovations and alterations were not enough for the caliphs of the Muslims. As discussed in detail in the chapter titled Hadith History and Fabrications, Abu Bakr and Umar obliterated the Sunnat of the prophet. They did so by disallowing the verbal transmission of the Hadith of the prophet, by disallowing its writing, and punished those who did not comply with both policies, and finally by burning what was already written from the Sunnat! Yes, instead of protecting it and helping its transmission, they did exactly the opposite!!! The following are some of the narrations depicting their deplorable actions. al-Dhahabi in Tadhkiratul Huffadh: Abu Bakr said: "You are transmitting conflicting hadiths that clash with the sayings of the Prophet. The persons that come after you will be in a worse predicament. Transmit no hadiths from God’s messenger. Speak to those who would like you to transmit hadiths in the following way: "Behold! God’s book is with us, abide by what has been made lawful for you therein and avoid what has been prohibited."
In conformity to what the Caliph ordered the Muslims to do, the Hadith of the prophet were burnt with his (Abu Bakr's) permission, which he wrote himself. إنكم تحدثون عن رسول الله أحاديث تختلفون فيها، والناس بعدكم أشد اختلافا، فلا تحدثوا عن رسول الله شيئا فمن سألكم فقولوا: بيننا وبينكم كتاب الله فاستحلوا حلاله، وحرموا حرامه. ...والتزاما من الخليفة بما أمر المسلمين به قام بحرق الأحاديث التي سمعها من رسول الله بإذنه، وكتبها بخط يده al-Qasem ibn Muhammad ibn Abu Bakr narrated the following as recorded in Tabaqat ibn Sa'ad: Umar was informed that the people had in their hands some books. So he condemned it and hated it. He addressed the people: "I was informed that you had some books (written Hadith) in your hands, and I would like to validate them. So bring to me everything you have. I will look at them, and give my opinion." The companions thought that he was going to validate them and put them together so that people do not differ about it. They brought to him their written Hadith and he burned them...
قال القاسم بن محمد بن أبي بكر: " إن عمر بن الخطاب بلغه أنه قد ظهر في أيدي الناس كتب، فاستنكرها وكرهها وقال: أيها الناس إنه قد بلغني أنه قد ظهرت في أيديكم كتب، فأحبها إلى الله أعدلها وأقومها، فلا يبقين أحد عنده كتابا إلا أتاني به، فأرى فيه رأيي، فظنوا أنه يريد أن ينظر فيها ويقومها على أمر لا يكون فيه اختلاف، فأتوه بكتبهم فأحرقها بالنار ثم قال أمنية كأمنية أهل الكتاب " وفي بعض القول مثناة كمثناة أهل الكتاب.
Abdul Razzaq al-Sana'ani in al-Mussannaf (chapter 11, #20496): Abu Huraira narrated that when Umar became caliph, he told the people to lessen the reporting of the narrations from the prophet, except those narrations which can be applied. The Abu Huraira said: "If I were telling you these narrations while Umar was alive, by Allah he would have whipped me...
أخبرنا عبد الرزاق عن معمر عن الزهري قال قال أبو هريرة لما ولي عمر قال أقلوا الرواية عن رسول الله صلى الله عليه وسلم إلا فيما يعمل به قال ثم يقول أبو هريرة أفإنكنت محدثكم بهذه الأحاديث وعمر حي أما والله إذا لألفيت المخفقة ستباشر ظهر
يباب الخذف
in al-Bidayat wal-Nihayat by ibn Katheer: Abu Huraira used to say: "I have been narrating narrations which if were to narrate them during the reign of Umar or in his presence, he would have slashed my head."
Abi Salamat heard Abu Huraira say: "We could not say: 'The prophet said' until Umar passed away." Umar said: "Lessen your narrations from the prophet, except for those narrations you apply." Abu Huraira said: "If I were telling you these narrations while Umar was alive, by Allah he would have whipped me...and Umar used to say: 'Keep busy with the Quran, as it is the Word of Allah.'" When Umar sent Abu Musa to Iraq, he said to him: "You are going to a people with mosques which reverberate the reading of the Quran, so leave them alone and do not preoccupy them with the Hadith and I am your partner in this." And this is well-known about Umar. وقال ابن وهب: حدثني يحيى بن أيوب، عن محمد بن عجلان، أن أبا هريرة كان يقول: إني لأحدث أحاديث لو تكلمت بها في زمان عمر أو عند عمر لشج رأسي. وقال صالح بن أبي الأخضر، عن الزهري، عن أبي سلمة: سمعت أبا هريرة يقول: ما كنا نستطيع أن نقول: قال رسول الله صلى الله عليه وسلم حتى قبض عمر. وقال محمد بن يحيى الذهلي: ثنا عبد الرزاق، عن معمر، عن الزهري. قال: قال عمر: أقلوا الرواية عن رسول الله صلى الله عليه وسلم إلا فيما يعمل به. قال: ثم يقول أبو هريرة: أفكنت محدثكم بهذه الأحاديث وعمر حي؟ أما والله إذاً لأيقنت أن المحففة ستباشر ظهري، فإن عمر كان يقول: اشتغلوا بالقرآن فإن القرآن كلام الله. ولهذا لما بعث أبا موسى إلى العراق قال له: إنك تأتي قوماً لهم في مساجدهم دوي بالقرآن كدوي النحل، فدعهم على ما هم عليه، ولا تشغلهم بالأحاديث، وأنا شريكك في ذلك. هذا معروف عن عمر رضي الله عنه. Of course, Uthman followed the path of his predecessors (al-Tabaqat al-Kubra by ibn Sa'ad and Musnad Ahmad ibn Hanbal): Uthman said on the pulpit: "No one is permitted to narrate a Hadith from the prophet which was not narrated during the reigns of Abu bakr and Umar."
أن محمود بن لبيد قال سمعت عثمان على المنبر يقول : لا يحل لأحد أن يروي حديثاً عن رسول الله صلى الله عليه وآله لم يسمع به في عهد أبي بكر ولا عهد عمر
If his predecessors disallowed the verbal transmission of the Hadith and its writing, then obviously there is not much Sunnat to talk about now, is there?? In Kanz al-U'ummal by al-Muttaqi al-Hindi (vol 10, #29473): Mua'awiya ibn Abi Sufyan said in a sermon: "O people, make less your narrations from the prophet and when you are engaged hadith-talking, discuss only what was discussed during the reign of Umar, he used to instigate fear in the people from Allah."
عن ابن أبي سفيان أنه خطب فقال: يا ناس أقلوا الرواية عن رسول الله صلى الله عليه وسلم وإن كنتم تتحدثون فتحدثوا بما كان يتحدث به في عهد عمر كان يخيف الناس في الله. In Tareekh ibn Asakir: Abdullah ibn Amer heard Mua'awiya say the following in a sermon he gave in Dimashq: "I warn you about the Hadith from the messenger of Allah, except for the ones which used to be spoken about during the reign of Umar...."
أخبرتنا أم المجتبى فاطمة بنت ناصر قالت قرئ على إبراهيم بن منصور أنا أبو بكر بن المقرئ أنا أبو يعلى موسى بن محمد بن حيان نا عبد الرحمن يعني ابن مهدي عن معاوية بن صالح عن ربيعة بن يزيد عن عبد الله بن عامر اليحصبي قال سمعت معاوية يخطب على منبر دمشق يقول إياكم والأحاديث عن رسول الله صلى الله عليه وسلم إلا حديث ذكر على عهد عمر فإن عمر رحمه الله كان يخيف الناس في الله سمعت رسول الله صلى الله عليه وسلم يقول من يرد الله به خيرا يفقهه في الدين Such is the nature of these caliphs! And the people say they are the best of the people after the prophet! And the people take pride in them and praise them! For what??? For destroying Islam?? For obliterating the Sunnat of the prophet?? For innovating?? For violating the rights of Ahlul Bayt?? For disobeying the Sunnat of the prophet?? What have they offered to Islam besides its destruction and shattering??? Because of them, the Sunnat was not written for 100 years after the demise of the prophet!! It is because of them the Sunnat was lost and was polluted with fabrications and distortions. It is because of them we are all suffering today!!! Please refer back to chapter titled Hadith History and Fabrications to discover what these people did to Islam. It is well known that Imam Ali refused to follow the path of his predecessors. This was the condition given to him if he wanted to be the successor of Umar. But he categorically refused to follow their path, and said that he would only follow the Book of Allah and the Sunnat of His prophet. Here is what al-Ya'aqubi reported about this event in his Tarikh: Abdul Rahman ibn A'awf asked Ali: "If I have give you this caliphate, will you follow the Book of Allah, the Sunnah of his prophet and the ways of Abu Bakr and Umar?" Ali responded that he will only follow the Quran and the Sunnah of the ptophet. The same question was asked to Uthman and he responded that he will follow the path of the Quran, the prophetic Sunnah and the ways of Abu Bakr and Umar. Abdul Rahman asked them again the same question and he received the same answers. So Abdul Rahman picked Uthman as the next caliph after Umar because he agreed to follow the ways of Abu Bakr and Umar while Ali did not.
إن عبد الرحمن بن عوف قد خلا بعلي بن أبي طالب فقال: لنا الله عليك إن وليت هذا الأمر " الخلافة " أن تسير فينا بكتاب الله وسنة نبيه وسيرة أبي بكر وعمر. فقال علي أسير فيكم بكتاب الله وسنة نبيه ثم خلا بعثمان فقال له: لنا الله عليك إن وليت هذا الأمر أن تسير فينا بكتاب الله وسنة رسوله وسيرة أبي بكر وعمر، فقال عثمان: لكم أن أسير فيكم بكتاب الله وسنة نبيه وسيرة أبي بكر وعمر... وأعاد القول على الاثنين مرة ثانية فأجابا بمثل جوابهما أول مرة، فصفق عبد الرحمن على يد عثمان كناية على اختياره للخلافة لأن عثمان قد التزم بأن يعمل بكتاب الله وسنة رسول الله وسيرة أبي بكر وعمر، أما علي فقد التزم فقط بالعمل بكتاب الله وسنة رسول ولم يلتزم بالعمل بسيرة الشيخين أبي بكر وعمر لذلك صرفت عنه الخلافة. More of this can be found in the chapter of Hadith History and Fabrications under the paper titled Sunnah of the caliphs (part 2). |
These narrations do not contradict one another because Ziyad abandoned this practice because Mua'awiya did, and Mua'awiya abandoned it because Uthman did...