[size=15pt]Narration of Holy Prophet to follow Sunnah of Rightly Guided Caliphs[/size]

There is a Narration in Musnad Ahmad, 28/373

17144 – حَدَّثَنَا الضَّحَّاكُ بْنُ مَخْلَدٍ، عَنْ ثَوْرٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ، عَنْ عِرْبَاضِ بْنِ سَارِيَةَ، قَالَ: صَلَّى لَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْفَجْرَ، ثُمَّ أَقْبَلَ عَلَيْنَا، فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً، ذَرَفَتْ لَهَا الْأَعْيُنُ ، وَوَجِلَتْ مِنْهَا الْقُلُوبُ، قُلْنَا أَوْ قَالُوا: يَا رَسُولَ اللهِ، كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ، فَأَوْصِنَا. قَالَ: ” أُوصِيكُمْ بِتَقْوَى اللهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ كَانَ عَبْدًا حَبَشِيًّا، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ يَرَى بَعْدِي اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ، فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ “

‘Abd Allah – my father – al-Dahhak b. Mukhalad – Thawr – Khalid b. Ma’dan – ‘Abd al-Rahman b. ‘Amr al-Sulami – ‘Irbad b. Sariyah:

The Messenger of Allah, peace be upon him, led us in salat al-fajr. Then, he faced us and delivered an eloquent sermon to us, which caused the eyes to shed tears and also caused fear in the hearts. We said or they said, “O Messenger of Allah, this is a farewell sermon. So, give us instructions.” He said, “I instruct you to fear Allah, and to listen and obey your ruler even if he is an Ethiopian slave. For, whoever lives among you shall witness after me several disagreements. Therefore, follow my Sunnah and thesunnah of the khulafa, who are rashidun and mahdiyun. Bite onto it with your molar teeth. And beware of innovated matters. For, verily, every innovation is a bid’ah; and verily, every bid’ah is misguidance.”

Sheikh Shoaib al-Arnawut terms the Narration Authentic

Also, This Narration is present in Sunan Abi Daood, 4/200, Narration 4607; and Sheikh Albany termed it Authentic

Tirmidhi also mentioned this Narration in His Sunan, 5/44; and termed it Hasan Saheeh.

This riwayah tells us a number of crucial facts:

1. The Prophet, peace be upon him and his family, was aware that disagreements would arise soon after his death, during the lifetimes of his Sahabah.

2. He ordered his Sahabah to follow his Sunnah and the sunnah of the khulafa after him. He used the singular “sunnah,” and not the plural “sunan,” apparently to emphasize that all these Khulafau would have a single, uniform sunnah. It was not possible for one of them to have a sunnah which would be different from the sunnah of another. The sunnah of all the Khulafa, whatsoever their number, would be one and the same in all cases and circumstances.

To further re-emphasize the point, he used the singular pronoun “it” to refer to his Sunnah and the sunnah of these khulafa jointly. This then establishes that the Sunnah of Muhammad and the sunnah of the khulafa are so perfectly identical and uniform that they are in essence one and the same entity.

The Messenger also described the khulafa as rashidun and mahdiyun. What do these terms mean? Shaykh Dr. al-Fawzan explains in His Sharah Aqeeda Wastia, page 165:

الراشد هو من عرف الحق وعمل به، وضده الغاوي، وهو من عرف الحق ولم يعمل به .وقوله : (المهديين) أي: الذين هداهم الله إلى الحق .

The rashid is he who knows the truth and practises it. His opposite is the deviant, and that is he who knows the truth but does not practise it. His statement (mahdiyin) means those whom Allah guided to the truth.

So, these khulafa know and practise the truth, and are guided to it by Allah Himself. When there are disagreements within the Ummah, everyone must follow these khulafa, because they have only one sunnah among themselves; and their sunnah is also uniform with Sunnah of the Prophet.

Secondly, Abu Bakr, ‘Umar and ‘Uthman did NOT have a single, uniform “sunnah.” In fact, each one of them contradicted the other “severely.” This was why Imam Ibn Hazm got confused and mentioned in His book, al-Ahkam fi Usool-al-Ahkam, 6/76:

وأما قوله صلى الله عليه و سلم عليكم بسنتي وسنة الخلفاء الراشدين فقد علمنا أنه صلى الله عليه و سلم لا يأمر بما لا يقدر عليه ووجدنا الخلفاء الراشدين بعده صلى الله عليه و سلم قد اختلفوا اختلافا شديدا

As for his statement, peace be upon him {follow my Sunnah and the sunnah of thekhulafa who are rashidun}, we know already that he, peace be upon him, never commanded the impossible. Yet, we find that the Rightly Guided Caliphs after him, peace be upon him, had severedisagreements among themselves.

Written by Abu Fatima Muhammadi

Uthman b. Affan, a golden Example

As we have proven already that the "Khulafau Rashidun (rightly guided caliph)" should and can never oppose the Sunnah of the holy Prophet, under what prove can a Khalifah who oppose the Sunnah of the Prophet can ever be among "Rightly guided Khalifahs" foretold by the Prophet?

Imam Ahmad documents:

Abd Allāh (b. Aḥmad) – my father (Aḥmad b. Ḥanbal) – Muḥammad b. Ja’far – Shu’bah – al-Ḥakam – ‘Alī b. al-Ḥusayn – Marwān b. alḤakam:

I witnessed ‘Alī and ‘Uthmān, may Allāh be pleased with them both, between Makkah and Madīnah. ‘Uthmān was forbidding (people) from Ḥajj al-Tamattu’, and from joining them both (Ḥajj and ‘Umrah) together (during the Ḥajj season). When ‘Alī, may Allāh be pleased with him, said that, he took the iḥrām for both of them (i.e. Ḥajj and ‘Umrah), and said, “Labaik bi ‘Umrah wa Ḥajj”. So, ‘Uthmān, may Allāh be pleased with him, said, “You saw me forbidding the people from it, and yet you are performing it.” He (‘Alī) replied, “I will never abandon the Sunnah of the Messenger of Allāh, peace be upon him, on the word of anyone from mankind."

Ref: Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) annotator: Shu’ayb al-Arnāūṭ], vol. 1, p. 135, # 1139.
https://sunnah.com/nasai/24

* Online Reference:
Reference : Sunan an-Nasa'i 2723
In-book reference : Book 24, Hadith 0
English translation : Vol. 3, Book 24, Hadith 2724
https://sunnah.com/nasai/24



Umar b. al-Khattab

# Imam al-Nasa'i documents:

Ibn Abbas narrated: I heard Umar saying, "By Allah! I forbid you from Mut'ah, and while it is in the book of Allah and the Messenger of Allah did it too.” He meant the performance of ‘Umrah during Ḥajj"

Allamah al-Albani comments: Sahih

Ref: Sahih Sunan al-Nasai (al-Riyadh Edition)[annotator: Nasir din al-Albani], vol. 2, p.268

* Online reference:
Grade : Sahih (Darrusalam)

Reference : Sunan an-Nasa'i 2736
In-book reference : Book 24, Hadith 0
English translation : Vol. 3, Book 24, Hadith 2737
https://sunnah.com/nasai/24



# Imam Ibn Kathir also documents:

From Umar who said: By Allah! I forbid you from Mut'ah while it is revealed in the Book of Allah and the Messenger of Allah did it too.

Al-Hafiz ibn Kathir comments: The chain of narrator is good.

Ref: Al-Bidaya wa al-Nihaya (Aalam al-Kutub Institutions)[annotator: Dr. Al-Turkiy], vol. 7, p. 460.

# Allamah al-Wadi'i, a renowned Yemeni Salafi scholar also documents the hadith under the headings:

"Desirability that opposes the Quran and Sunnah"

Chapter: "Umar's forbidding of Mut'ah was desirability from him (his own view)"

Ref: al-Jaamia al-Sahih mima laysa fi Sahihain (Dar al-Athar), vol. 2, p. 390

Empiree

Thannks

BID'AH OF UMAR CONTINUES

Imam Muslim documents:

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to 'Umar and said:

I am (at times) affected by seminal emission but find no water. He ('Umar) told him not to say prayer. 'Ammar then said. Do you remember, O Commander of the Faithful, when Iand you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (s ) said: It was enough for you to strike the ground with your hands and then blow (the dust)
and then wipe your face and palms. Umar said: 'Ammar, fear Allah. He said: If you so like, I would not narrate it. A
hadith like this has been transmitted with the same chain of transmitters but for the words: 'Umar said: We hold you
responsible for what you claim."

Reference : Sahih Muslim 368 c
In-book reference : Book 3, Hadith 141
USC-MSA web (English) reference : Book 3, Hadith 718
https://sunnah.com/muslim/3/141



# Sheik al-Uthaymin offers an excuse for Umar's wrong judgement:

So 'Umar had forgotten that the Prophet allowed tayammum for the one in the state of janābah, just as it is allowed for the one who is in the state of minor defilement.
'Abdullāh Ibn Mas'ūd agreed with 'Umar in this issue. A dispute on this subject broke out between him and Abū Mūsa. During this dispute Abū Mūsa mentioned 'Ammār's statement to 'Umar, upon which Ibn Mas'ūd said: "Did you not see that 'Umar was not convinced with ‘Ammār’s statement." To which Abū Mūsa replied:

"Put aside 'Ammār's statement, what is your reply to this verse?" At that, Ibn Mas'ūd remained silent.

Source: Muhammad ibn Sālih ‘Uthaymīn, Differences of Opinion Amongst the Scholars: Their Causes & Our Position Towards Them (Birmingham: Al-Hidāyah Publishing and Distribution Ltd; Second Edition, 2007), pp. 24-25




* If indeed he had forgotten, why then did he not alter his stance when he was reminded?

Moreover, how did ‘Umar also forget this verse:


"And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in sexual intercourse with women (i.e. in Janābah) and you find no water, perform tayammum with clean earth and rub therewith your faces and hands. Truly, Allāh is Ever Oft-Pardoning, Oft-Forgiving." Qur'an 5:6; Quran 4:43.



# Imam Muslim gave us the bad effect of Umar's ruling:

Shaqiq reported:

I was sitting in the company of Abdullah and Abu Musa when Abu Musa said: O 'Abd al-Rahman (kunya of 'Abdullah b. Mas'ud), what would you like a man to do about the prayer if he experiences a seminal emission or has sexual intercourse but does not find water for a month? 'Abdullah said: He should not perform tayammum even if he does not find water for a month. 'Abdullah said:

Then what about the verse in Sura Ma'ida:" If you do not find water, betake yourself to clean dust"? 'Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves. Abu Musa said to Abdullah: You have not heard the words of 'Ammar: The Messenger of Allah (s) sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah (s ) then and made a mention of that to him and he (the Holy Prophet) said: It would have been enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face.

'Abdullah said: Didn't you see that Umar was not fully satisfied with the words of 'Ammar only?

Source: Reference : Sahih Muslim 368 a
In-book reference : Book 3, Hadith 139
USC-MSA web (English) reference : Book 3, Hadith 716
https://sunnah.com/muslim/3/139



* Sheik al-Uthaymin for once could not hide but to admit the truth but yet paint it:

"There is NO DOUBT, that the CORRECT OPINION is with the group who hold that the one in a state of janābah performs tayammum, just as the one who is in a state of minor defilement performs tayammum.

The point of all this is that a person can forget, whereby he becomes oblivious to the correct legal judgment and therefore gives an incorrect judgment, which he is excused for. However, the one who is aware of the evidence is not excused."

Source: Muhammad ibn Sālih ‘Uthaymīn, Differences of Opinion Amongst the Scholars: Their Causes & Our Position Towards Them (Birmingham: Al-Hidāyah Publishing and Distribution Ltd; Second Edition, 2007), p. 25


This Salafī Shaykh behaves as though ignorance is an excuse in creating bid’ahs! Of course, bid’ahs are not justifiable on any ground. Moreover, ‘Umar was CERTAINLY aware of the verses in the Qur’ān and was reminded of the Sunnah. Yet, he turned against Allāh and His Messenger, and forged ahead with his bid’ah. He cannot be excused. He was an innovator. So, how is it fit to claim Umar Ibn al-Khattab is/was among the Khulafah Rashidun Madiyin (Rightly Guided Caliphs)

The Qur’ān has some final words on what ‘Umar did:

And whosoever does not give rulings in accordance with what Allāh revealed (i.e. the Qur’ān and Sunnah), such are the disbelievers. (Qur'an 5:44)

# To be continue in sha Allah

THEY CHANGED SALAT AS ESTABLISHED BY THE PROPHET

So, we ask, how can they be counted and be recognised as "rightly guided" and having same Sunnah as that of Nabi when they keep on changing Allah and His Messenger's Sunnah?

* Just within 28 - 30 years of Abubakr, Umar and Uthman's reign, Salat was destroyed. Only Ali was left REMINDING the senior sahabah of how Nabi used to pray.


FEW EXAMPLES

# Imam Bukhari and Muslim document:

Narrated Matraf b. ‘Abd Allāh:

I offered Salāh behind ‘Alī b. Abī Tālib, may Allāh be pleased with him, together with ‘Imrān b. Hasīn. Whenever he prostrated, he did takbīr. Whenever he raised his head, he did takbīr. Whenever he rose from ruku’, he did takbīr. When he finished the Salāh, ‘Imrān b. Hasīn held my hand and said, “This man REMINDED me of the Salāh of
Muhammad, peace be upon him. He has led us in the Salāh of Muhammad, peace be upon him”.

Source: Abū ‘Abd Allāh Muhammad b. Ismā’īl al-Bukhārī al-Ju’fī, Sahīh (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H)
[annotator: Dr. Mustafā Dīb al-Baghā], vol. 1, p. 272, # 753; Abū al-Husayn Muslim b. al-Hajjāj al-Naysābūrī al-
Qushayrī, Sahīh (Beirut: Dār Ihyā al-Turāth al-‘Arabī) [annotator: Muhammad Fuād ‘Abd al-Bāqī], vol. 1, p. 295,
# 393
https://sunnah.com/bukhari/10/181


# Imam Bukhari also documents:

Narrated `Imran bin Husain:

I offered the prayer with `Ali in Basra and he made us remember the prayer which we used to pray with Allah's Messenger (s). `Ali said Takbir on each rising and bowing.

Reference : Sahih al-Bukhari 784
In-book reference : Book 10, Hadith 179
USC-MSA web (English) reference : Vol. 1, Book 12, Hadith 751
https://sunnah.com/bukhari/10/179


Narrated Mutarrif:

`Imran and I prayed behind `Ali bin Abi Talib and he said Takbir on prostrating, on rising and on getting up after the two rak`at (i.e. after the second rak`a). When the prayer was finished, `Imran took me by the hand and said, "He (`Ali) has prayed the prayer of Muhammad" (or said, "He made us remember the prayer of Muhammad)


Reference : Sahih al-Bukhari 826
In-book reference : Book 10, Hadith 220
USC-MSA web (English) reference : Vol. 1, Book 12, Hadith 789
https://sunnah.com/bukhari/10/220


# Imam Bukhari also documents:

Narrated al-Zuhrī:

I entered upon Anas b. Mālik in Damascus and found him wīping. So, I said, “Why are you wīping?” He replied, “I do NOT recognize ANYTHING from what I used to know except this Salāh, and even the Salāh has been changed!

Source: Abū ‘Abd Allāh Muhammad b. Ismā’īl al-Bukhārī al-Ju’fī, Sahīh (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H)
[annotator: Dr. Mustafā Dīb al-Baghā], vol. 1, p. 198, # 499, # 507
https://sunnah.com/bukhari/9/8
https://sunnah.com/bukhari/9/9

# Imam Bukhari again:

Narrated Umm al-Dardā:

I entered upon Abū al-Dardā and found him angry. I said, “Why made you angry?” He replied, “By Allāh, I do NOT recognize ANYTHING from the Ummah of Muhammad, peace be upon him, except that they pray Salāh in congregation."

The commentator, Dr. Mustafā Dīb al-Baghā, says:

(I do not recognize) [means] I do not recognize anything from the Shari’ah that was not changed from what he (i.e. the Prophet) was upon.

Source: Abū ‘Abd Allāh Muhammad b. Ismā’īl al-Bukhārī al-Ju’fī, Sahīh (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H)
[annotator: Dr. Mustafā Dīb al-Baghā], vol. 1, p. 232, # 613, #622

To be continue in sha Allah

Surah Yunus, Verse 35:

Say: Is there any of your associates who guides to the truth? Say: Allah guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?

AlBaqir:
Surah Yunus, Verse 35:

Say: Is there any of your associates who guides to the truth? Say: Allah guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?

shaykhalislaam

# You wish to know standard in identifying true Islam? We have given excellent presentations on this thread.

AlBaqir:
Surah Yunus, Verse 35:

Say: Is there any of your associates who guides to the truth? Say: Allah guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?

....

Do we have wrongly guided khalifa?