1b]
at the timewhen the wind is blowing." [12]
In these instances, 'Umar did not have knowledge ofthese matters, until those who were not equal to him in terms of knowledge, conveyed it to him. In other instances, theaspect of the Sunnah (which he did not know of)was not conveyed to him and so he ruled or gave a verdict in opposition to it. This is such as when he gave a ruling concerning the blood tribute to be paid for the (loss of one’s) fingers; that they vary according to their uses. In spite of this, Abu Mûsâ andIbn 'Abbâs, who were much lower than him in knowledge, knew that the Prophet(saw) said:
"This and this are equal"
– meaning the thumb and the little finger. [13]
This aspect of the Sunnah was also conveyed to Mu'awiyah during his leadership and so he judged according to it, andthe Muslims found no other alternative but to follow that. So this hadîth was not a sign of deficiency in 'Umar, for thehadîth did not reach him.
Also, he as well as his son 'Abdullâh Ibn 'Umar and other righteous people used to forbid the muhrim (one in state of Ihrâm) from putting on perfume, before going into the stateof Ihrâm and before the Ifâdah to Makkah, after thecasting of the pebbles at 'Aqabah. And the hadîth of 'آ'ishah did not reach themin which she said:
"I perfumed the Messengerof Allâh(swt) for the occasion of his Ihrâm before he performed it andfor his hill (disembarking from the state of Ihrâm), before he did tawâf (circumambulating)." [14]
Likewise, he used to command the one who was wearing khuffs to wipe over them (during ablution), even if he had sandals on, without restricting a fixed period oftime for doing it. Many of the Salaf followed him in that matter and they werenot conveyed the ahâdîth in which the time period (for its validity) is mentioned. And these ahâdîth are authentically transmitted by some of the companions who were not of equivalent status to him in knowledge. Furthermore, information on this matter has been reported on the Messengerof Allâh(swt) through numerous authentic narrations. [15]
The same goes for 'Uthmân for he did not possess knowledge that the woman whose husband passed away wasto complete her 'iddah (waiting period) in her (deceased) husband's home. This was until he heard the hadîth of Furai'ah Bint Mâlik, the sister of Abu Sa'îd Al-Khudrî, in regards to hersituation when her husband died. And it was that the Prophet(saw) toldher:
"Remain in your (husband's) home until thefixed period of time has been completed."
So 'Uthmân based his opinion on this (hadîth). [16]
And one time he was given some hunting game,which was caught just for his purpose, as a gift. So hewas about to eat it, when 'Alî Ibn Abî Tâlib informed him that:
"The Prophet(saw) returned some meat that was presented to him as a gift." [17]
Similarly, 'Alî said:
"Whenever I heard a statement (hadîth) come from Allâh's Messenger, Allâh benefited me with what He willed for me to benefit from it. However, when I heard a statement come from anyone else, I would make him take an oath on it, so if he would swear on it to me, I would then believe him. And onceAbu Bakr related a hadîth to me, and he spoke truthfully…"
Then he mentioned the famous hadîth of the prayer of repentance. [18) ]
Also he, 'Ibn 'Abbâs and others declared the ruling that the woman whose husband dies while she was pregnant, had to complete the longer of thetwo waiting periods. And the Sunnah of the Messenger of Allâh(swt) concerning this matter in the case of Subai'ah Al-Aslamiyyah did not reach them. For when her husband, Sa'ad Ibn Khaulah, died, the Prophet(saw) ruled that
"her waiting period is to endure until she gives birth." [19]
Also, he along with Zaid, Ibn 'Umar and others ruledthat a women that is married to a man while being in another land, if her husband dies, that she receives no dowry. In this example, the Sunnah of the Messenger of Allâh(swt) concerning the case of Barwa' Bint Wâshiqdid not reach them. [20]
Discussion on this topic is extremely vast, such that the reports on the companions of the Messenger of Allâh(swt) concerning it are numerous and many. As for the reports concerning its occurrence with other than them, from those who came after them, then taking account of all of them is impossible, for verily they reach the level of thousands. And it must be kept in mind that these four companions were the most knowledgeable, the most understanding, the most submissive and fearing, as well as the most virtuous from the entire ummah. And those who came after them are much lower than them in this regard, thus, it is morelikely that some aspects of the Sunnah would be unknown to them. And this needs no explanation.
So whoever believes that every hadîth that was conveyed to one of the Imâms or to one specific Imâm, is authentic, :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
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