The Innovations of the Early Caliphs

Subject: The Personality of Uthman (Part 1: Was there no better man?)
The ahaadith in this article have been taken from:
The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara
Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)
Call Number(In library of Waterloo university): BP135.A124E54
There is a rule among Sunni people that:
Those who have participated in Hudaibiyah are saved forever.
They will not lie on prophet, and they will not do great sins.
The same is sometimes told upon those who participated on the battle
of Badr. Let us accept these two rules as long as you are reading this
articles.
(Fascinating!: As if they are sinless people.)
Utman, the third Caliph after the death of the prophet,
1)- did not participate in the battel of Badr,
2)- fled away in the battle of Uhud,
3)- failed to attend the Ar Ridwan Pledge (Hudaibiya Plege) and did not
witness it.
Begin (the algorithm)
1)- If you think that the address of this hadith is not correct,
or it is twisted, or it has been intentionally mistranslated,
Please bring your version of the hadith, and your translation
along with your address of the ahadith. Thanks.
2)- Please read the following hadith. The same is also narrated in
Volumn 5, Hadith number 395. Please read this hadith carefully, and
tell us if you are satisfied with the answers of Ibn-Umar in this
hadith.
In any case (Yes/No), please evaluate the position of Uthman
among the sahabah of the prophet. For example, how do you
compare Uthman with those who actually participated in the
battle of Badr, who did not fly away in Uhud, and who
participated in Hudaibyiah. Please give me your explanations
such that I understand your feelings toward him.
3)- Please name all of the sahabah who did all the following three
things at the same time:
a)- They did participate in Badr,
b)- They did not fly away in Uhud,
c)- They participated in Hudaibiyah.
(I know how many participated in one of them individually. But there
are only a few who did all three together. Please name them, and bring
your references as well. Thanks.)
4)- Were the people of [3] alive in the time Umar was killed or not?
If yes, which one would you have chosen as your caliph?
5)- End of the algorithm.
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5. 48:
-------
Narrated 'Uthman:
(the son of Muhib) An Egyptian who came and performed the Hajj to the
Kaba saw some people sitting. He enquire, "Who are these people?"
Somebody said, "They are the tribe of Quraish." He said, "Who is the
old man sitting amongst them?" The people replied, "He is 'Abdullah
bin 'Umar." He said, "O Ibn Umar! I want to ask you about something;
please tell me about it. Do you know that 'Uthman fled away on the day
(of the battle) of Uhud?" Ibn 'Umar said, "Yes." The (Egyptian) man
^^^^
said, "Do you know that 'Uthman was absent on the day (of the battle)
of Badr and did not join it?" Ibn 'Umar said, "Yes." The man said, "Do
^^^^^
you know that he failed to attend the Ar Ridwan pledge and did not
witness it (i.e. Hudaibiya pledge of allegiance)?" Ibn 'Umar said,
"Yes." The man said, "Allahu Akbar!" Ibn 'Umar said, "Let me explain
to you (all these three things). As for his flight on the day of Uhud,
I testify that Allah has excused him and forgiven him; and as for his
absence from the battle of Badr, it was due to the fact that the
daughter of Allah's Apostle was his wife and she was sick then.
Allah's Apostle said to him, "You will receive the same reward and
share (of the booty) as anyone of those who participated in the battle
of Badr (if you stay with her).' As for his absence from the Ar-Ridwan
pledge of allegiance, had there been any person in Mecca more
respectable than 'Uthman (to be sent as a representative). Allah's
Apostle would have sent him instead of him. No doubt, Allah's Apostle
had sent him, and the incident of the Ar-Ridwan pledge of Allegiance
happened after 'Uthman had gone to Mecca. Allah's Apostle held out his
right hand saying, 'This is 'Uthman's hand.' He stroke his (other)
hand with it saying, 'This (pledge of allegiance) is on the behalf of
'Uthman.' Then Ibn 'Umar said to the man, 'Bear (these) excuses in
mind with you.'
Subject: Re: Uthamn
> Article: 7342 of soc.religion.islam
> From: hareb@spot.Colorado.EDU (HAREB SAEED ALI)
> The fascinating thing to me is that you distrbute (sinless
> attribute) on whom you like and do not accept that those
> sahabah whom Allah (JWA) himself pardoned (look Surah
> Ali Imran) and/or was pleased with - look surah Muhammad and
> altaubah as well as others, mau go to Jannah on Allah's
> promise. Mind you , Jannah is not only for a sinless person.
2)- This aayah referred by Sunni brothers several times. The aayah is
perfect as it was revealed by Allah, but YOUR understanding from the
^^^^^^^^^^^^^
aayah has so many BUGs which need at least three 300-lines articles to
cover. Sorry that I am not going to do that right now. You want the
heaven, you go ahead and find out about it.
3)- You say that the sahabah are not sinless. This is a point which I
would like to address:
Since they are not sinless, would you be kind to answer the following
questions:
1)- Had they ever lied on behalf of the prophet?
2)- Had they ever done great sins such as killing, Zina,
and so on.
3)- Had they ever been treacherous to the prophet?
4)- Had they ever added to islamic laws?
5)- Had they ever prohibited islamic laws?
My answers to the above questions will be with references. I would
like you to show me your evidences if you want to say NO to any part.
Please support your answers. Thanks. Please give us some examples to
realize what you mean by "sinless".
>
> >Utman, the third Caliph after the death of the prophet,
>
> >1)- did not participate in the battel of Badr,
>
> You already put the answer to this at the bottom of you article
> (albeit unhighlighted).
I see that you and others have some little problem to understand the
questions in the hadith. Let me first analyze them for you. Then I
will give a reference to see the positive sentence as well.
1)- Do you know that 'Uthman fled away on the day (of the battle) of
Uhud? Ibn 'Umar said, "Yes."
What do you understand from this conversation? The a person asks
if 2 + 2 becomes 10, and the other person says YES, which means
what? It means that this person believes that 2+2 is 10. Now, let see
the above question and answer again. If you carefully open your eyes,
you will see that:
Ibn Umar is saying that Uthman fled away on the battle of Uhud.
Another part:
2)- "Do you know that 'Uthman was absent on the day (of the battle)
of Badr and did not join it?" Ibn 'Umar said, "Yes."
The same conclusion will be true. Uthman was absent on the day of the
battle of Badr, and Ibn Umar is testifying that.
3)- "Do you know that he failed to attend the Ar Ridwan pledge and did
not witness it (i.e. Hudaibiya pledge of allegiance)?" Ibn 'Umar
said, "Yes."
Do you understand what YES means? It means that:
Yes, Uthman failed to attend the Ar Ridwa pledge and did not
witness it.
(Just look at the highlighted part, and understand that it was called
Hudaibiya pledge as well. This is the translation of the translator of
that book, and not mine.)
Now, you do not want to easily accept my simple logic, do you? If not,
read the following and see that it is in positive sentence now.
-------
4.359:
-------
Narrated Ibn 'Umar:
'Uthman did not join the Badr battle because he was married to one of
the daughters of Allah's Apostle and she was ill. So, the Prophet said
to him. "You will get a reward and a share (from the war booty)
similar to the reward and the share of one who has taken part in the
Badr battle."
It is really unfair that I have to bring another reference to prove
that the positive meaning of the conversation of an egyption and Ibn
Umar is valid, and none of you, so far, have brought any reference in
your articles. It is really unfair.
> When one daughter was in her last days
> before death (ill), uthman was with this hounorable lady attending
> her. In badr, only 314 sahabah participated, and there was not
> an official military call. When the prophet (PBUH) heard about
> the news of the caravan he told the sahabah who were readily able
> to go with him (i.e. not those who have to go baclk to Medina
> to get their camels) to do so. Uthman (by the instruction
> of his father in law) stayed with the prophet's daughter (RAA).
>
> Moreover, I take the above statement as an insult to the prophet
> because if the prophet (SAAW) treated Uthman like one who did,
> why should you belittle the decision of the prophet and not agree.
>
I have read and I have known your answers myself too. You did not need
to bother them again. You did not understand my question at all. My
question is that whatever Uthman's reasons was not to participate in
the battle of Badr, how do you evaluate him among others who
participated in the battle of Badr? You want me to bring more
references, that is fine:
-------
5.290:
-------
Narrated Ibn Abbas:
The believers who failed to join the Ghazwa of Badr and those who took
part in it are not equal (in reward).
There is an aayah revealed in connection with Ali-Ibn-Abitaleeb, and
he was given a special status. Read the following, and compare Uthman,
on whom no aayah (in regard to Badr's battle) was revealed, with
Ali-Ibn-Abitaleeb. That is very simple to understand, isn't it?
-------
5.304:
-------
Narrated Abu Mijlaz:
From Qais bin Ubad: 'Ali bin Abi Talib said, "I shall be the first man
to kneel down before (Allah), the Beneficent to receive His judgment
on the day of Resurrection (in my favor)." Qais bin Ubad also said,
"The following Verse was revealed in their connection:--
"These two opponents believers and disbelievers) Dispute with each
other About their Lord." (22.19) Qais said that they were those who
fought on the day of Badr, namely, Hamza, 'Ali, 'Ubaida or Abu 'Ubaida
bin al-Harith, Shaiba bin Rabi'a, 'Utba and al-Wahd bin Utba.
-------
5.305:
-------
Narrated Abu Dhar:
The following Holy Verse:--
"These two opponents (believers & disbelievers) dispute with each
other about their Lord," (22.19) was revealed concerning six men
from Quraish, namely, 'Ali, Hamza, 'Ubaida bin al-Harith; Shaiba bin
Rabi'a, 'Utba bin Rabi'a and al-Walid bin 'Utba.
-------
5.306:
-------
Narrated 'Ali:
The following Holy Verse:-- "These two opponents (believers and
disbelievers) dispute with each other about their Lord." (22.19) was
revealed concerning us.
-------
5.307:
-------
Narrated Qais bin Ubad:
I heard Abu Dhar swearing that these Holy Verses were revealed in
connection with those six persons on the day of Badr.
-------
5.308:
-------
Narrated Qais:
I heard Abu Dhar swearing that the following Holy verse:-- "These two
opponents (believers and disbelievers) disputing with each other about
their Lord," (22.19) was revealed concerning those men who fought on
the day of Badr, namely, Hamza, 'Ali, Ubaida bin al-Harith, Utba and
Shaiba----the two sons of Rabi'a-- and al-Walid bin 'Utba.
The same goes to Hudaibyiah. I have read the history as well as the
hadith, my dear. I want you to explicity prove to me that the aayah
regarding the Ar-Ridhwan where God was pleased with them is also
APPLICABLE on Uthman. I do not want to read your imagination. I need
references as I have given in several articles.
The same goes to those who did not fly away in the battle of Uhud.
> So there you go. That is one insult. I wish you insulted me or
> personally attaked me but not the prophet (PBUH) and his judjment.
>
I am sorry to tell you and others. You do not understand what "insult"
means at all. I fail to understand why SOME of my Sunni brothers as
well as SOME of women do not understand this word correctly.
>
>
> >2)- fled away in the battle of Uhud,
>
> Fr your reminder (not information), there is an Ayah in surat
> ali Imran sating "Those who turned away among you
> when the two crowds met were only caused to do so by some
> of what they have commited - and Allah has FORGIVEN them" -
> my own translation -figure out the ayah number, etc.
You even did not bother to look at the holy book of Allah. Perhaps you
are talking about Chapter[3], verses [152] and [155]. You need to read
the verses from 152 to 156. I wish I was dead and was not among those
people. God forgives people. That is his mercy. God has forgiven
several sahabah during the life time of the prophet. God has forgiven
those three who fled away in the war of Tabuk. Do you wish you could
have been one of those three who did not follow the order of the
prophet and finally Allah forgave them?
However, my question wasn't this even. I asked you to compare those who
fled away (or dispresed) in Uhud with those who did not fly away for me.
How do you value them?
> >3)- failed to attend the Ar Ridwan Pledge (Hudaibiya Plege) and did not
> > witness it.
>
> Not true. A lie. What do you mean failed to attend.
A typical person to me.
What I meant was that he physically was not in the area where people
gave their hands to the prophet, and I wanted you to tell me with your
proves that whether the aayah of Ar-Ridhwan is applicable on him or not?
If yes, please bring your evidences from Sahih Bukhari or Muslim.
Thanks.
I am aware of the reason he couldn't make it. I want you to prove to
me that he was counted among the sahabah who gave their hands to the
prophet on that day, and he was one of those whom God was pleased
with.
For example, You have seen that the prophet gave bounty to Uthman
since he was awarded as those who participated in the Battle of Badr.
I would like you to give us a reference where the prophet tells Uthman
that :
Uthamn, you have been rewarded as those who participated in
Ar-Ridhwan.
It would be nice.
> As for references, I am not sitting on a mound of them and I dont
> have dedicated resources as you do, but I am sure you yourself will
> be kind enough to do a quick search on your databases and pick them out.
That is pitty. You are sitting on a mopund of them. You just do not
know where to put your feet.
> I assume it is a problematic issue for shia'h that Uthman was
> married to two of the daughters of rasoolul Allah.
And I do not understand why you do not understand that marriage with
two daughter of the prophet does not help Uthman too much. Since I am
sitting on a mound of sources, I am going to give another one to help
you to realize that the relationship does not come with dry names.
Noah had a son, and God, himself, announced that this "son" is not
any person related to Noah. He said that he should not be counted
among the relatives of Noah. I do not understand why you do not
understand such simple verses in Quran.
-------
4.706:
-------
Narrated Jubair bin Mut'im:
'Uthman bin Affan went (to the Prophet) and said, "O Allah's Apostle!
You gave property to Bani al-Muttalib and did not give us, although we
and they are of the same degree of relationship to you." The Prophet
said, "Only Bani Hashim and Bani Al Muttalib are one thing (as regards
family status)."
I hope that can see and understand that the prophet treated Bani
Hashim and Bani Al Muttalib differently than Uthman and his family.
Subject: The personality of Uthman Part2.1:
Creation of new islamic laws/ Journey prayers)
The following ahaadith have been taken from:
The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara
Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)
Call Number(In library of Waterloo university): BP135.A124E54
By reading the following ahaadith and carefully, you will notice that:
1)- The journey prayer was essentially shortened and the prophet did
not pray in full when he was in a short journey.
2)- Abu Bakr and Umar did the same.
3)- Uthman did the same in his early years of rulling.
4)- Then Uthman changed the rule and prayed at journey in FULL.
5)- Aisha followed Uthman in this manner.
My question is :
By whose authority, Uthman gave the prayers in journeys in FULL?
Why Aisha obeyed Uthman on this?
An Important Note:
If you want to read Fiqh books, please feel free and do that.
I would like you to bring all the reasonings of Sunni scholars
from scratch. I want you to show me how they understood some
islamic laws out of these ahaadith, and I would like you to
confirm their outcomes with these ahaadith, word by word.
Let me put it this way:
I bring a few ahaadith which has NO exception. Not even one
key word exists that you can apply such and such rule only
on some specific persons. This is what you really see inside
of hadith. Now, when you read the scholars book, you will note
that they have said this and this are for some special cases,
and they are not applicable to anybody. I would like you to show
me how you CAN NOT apply the hadith to ANYBODY. I want you to
split the hadith piece by piece, and prove what you have heard or
read inside scholars books. I have brought you the original hadith
and I did not mention name of any scholar, and I do not care if
such and such person is scholar or not. I simply want you to show
me how your knowledgeable men achived to such and such conclusion
out of these ahaadith. Thanks a lot.
{To be honest, I already know what you may say, and I already have my
answers.}
-------
2.206:
-------
Narrated Ibn 'Umar :
I accompanied Allah's Apostle and he never offered more than two Rakat
during the journey. Abu Bakr, 'Umar and 'Uthman used to do the same.
-------
2.717:
-------
Narrated 'Abdullah bin 'Umar :
Allah's Apostle offered a two-Rakat prayer at Mina. Abu Bakr, 'Umar
and 'Uthman, (during the early years of his caliphate) followed the
same practice.
-------
2.196:
_______
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."
-------
2.188:
-------
Narrated 'Abdullah bin 'Umar:
I offered the prayer with the Prophet, Abu Bakr and 'Umar at Mina and
it was of two Rakat. 'Uthman in the early days of his caliphate did
the same, but later on he started praying the full prayer.
-------
2.189:
-------
Narrated Haritha bin Wahab:
The Prophet I led us in the prayer at Mina during the peace period by
offering two Rakat.
2.190:
-------
Narrated 'Abdur Rahman bin Yazid:
We offered a four Rakat prayer at Mina behind Ibn 'Affan . 'Abdullah
^^^^^^^^^^ ^^^^^^^^^^
bin Masud was informed about it. He said sadly, "Truly to Allah we
belong and truly to Him we shall return." And added, "I prayed two
Rakat with Allah's Apostle at Mina and similarly with Abu Bakr and
with 'Umar (during their caliphates)." He further said, "May I be
lucky enough to have two of the four Rakat accepted (by Allah)."
-------
2.195:
-------
Narrated Anas bin Malik :
offered four Rakat of Zuhr prayer with the Prophet (p.b.u.h) at Medina
and two Rakat at Dhul-Hulaifa. (i.e. shortened the 'Asr prayer).
Subject: The personality of Uthman Part 2.2:
Creation of new islamic laws / The Hajj of Umra
The following ahaadith have been taken from:
The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara
Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)
Call Number(In library of Waterloo university): BP135.A124E54
By reading the following ahaadith, you will notice that:
1)- In the last Hajj of the prophet, SOME people performed Umra and Hajj
together.
2)- Uthman forbade people from performing Umra and Hajj together
in his caliphates.
3)- Ali clearly disagreed with Uthman, and informed him that his order
has not come from following the tradition of the prophet.
I have one question:
By whose authority, Uthman forbade people from performing Hajj
and Umra together?
Why Uthman disobeyed the prophet in this matter?
As you see, Uthman did not follow the tradition of the prophet. Do you
think that his decision was correct?
One important note:
Please read your Fiqh books, and bring the reasoning of Sunni
scholars from the scratch. Please split the following ahaadith
piece by piece, and show me how you get your outcomes.
As I brought you the original ahaadith, I would like you to
bring all your understanding from the very beginning. I give
the most priority to the narrators of these ahaadith, and very
less priority to the personal opinions of scholars.
{I have to add that you had better to carefully examine what scholars
said since I almost know what kind of ahaadith you would bring for
me.}
-------
2.633:
-------
Narrated 'Aisha:
We set out with Allah's Apostles (to Mecca) in the year of the
Prophet's Last Hajj. Some of us had assumed Ihram for 'Umra only, some
for both Hajj and 'Umra, and others for Hajj only. Allah's Apostle
^^^^^^^^^^^^^^^^^^^
assumed Ihram for Hajj. So whoever had assumed Ihram for Hajj or for
both Hajj and 'Umra did not finish the Ihram till the day of
sacrifice. (See HadithNo.631, 636, and 639).
-------
2.634:
-------
Narrated Marwan bin al-Hakam:
I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform
Hajj-at-Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together), and when
'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umra
together saying, "Lubbaik for 'Umra and Hajj," and said, "I will not
leave the tradition of the Prophet on the saying of somebody."
-------
2.640:
-------
Narrated Said bin al-Musaiyab:
'Ali and 'Uthman differed regarding Hajj-at-Tamattu' while they were
^^^^^^^^
at 'Usfan (a familiar place near Mecca). 'Ali said, "I see you want to
^^^^^^^^^^^^^
forbid people to do a thing that the Prophet did?" When 'Ali saw that,
he assumed Ihram for both Hajj and 'Umra.
-------
2.642:
-------
Narrated 'Imran:
We performed Hajj-at-Tamattu' in the lifetime of Allah's Apostle and
then the Quran was revealed (regarding Hajj-at-Tamattu') and somebody
said what he wished (regarding Hajj-at-Tamattu') according his own
opinion.
[Note: This "somebody" is Uthman-Ibn-Affab]
-------
2.747:
-------
Narrated Abu Jamra:
I asked Ibn Abbas about Hajj-at-Tamattu'. He ordered me to perform it.
I asked him about the Hadi (sacrifice). He said, "You have to
slaughter a camel, a cow or a sheep, or you may share the Hadi with
the others." It seemed that some people disliked it (Hajj-at-Tamattu).
I slept and dreamt as if a person was announcing: "Hajj Mabrur and
accepted Mut'ah (Hajj-At-Tamattu')" I went to Ibn Abbas and narrated
it to him. He said, "Allah is Greater. (That was) the tradition of Abu
al-Qasim (i.e. Prophet). Narrated Shu'ba that the call in the dream
was. "An accepted 'Umra and Hajj-Mabrur. "
-------
2.638:
-------
Narrated Shu'ba:
Abu Jamra Nasr bin 'Imran Ad-Duba'i said, "I intended to perform
Hajj-at-Tamattu' and the people advised me not to do so. I asked Ibn
Abbas regarding it and he ordered me to perform Hajj-at-Tammatu'.
Later I saw in a dream someone saying to me, 'Hajj-Mabrur (Hajj
performed in accordance with the Prophet's tradition without
committing sins and accepted by Allah) and an accepted 'Umra.' So I
told that dream to Ibn Abbas. He said, 'This is the tradition of
Abu-l-Qasim.' Then he said to me, 'Stay with me and I shall give you a
portion of my property.' " I (Shu'ba) asked, "Why (did he invite
you)?" He (Abu Jamra) said, "Because of the dream which I had seen."
Subject: The personality of Uthman Part2.3:
Creation of new islamic laws /Paying Zakat
The following hadith is taken from:
The translation of the meaning of Sahih al-Bukhari
Arabic-English
Dr. Mohammad Muhsin Khan
Islamic University, Medina al-Munawwara
Kaze Publications.
1529 North Wells Street, Chicago. ILL.60610(USA)
(3rd revised, 1977)(4th revised Edition, March 1979)
Call Number(In library of Waterloo university): BP135.A124E54
The following Hadith clearly shows that Uthman had created some new
laws regarding the payement of Zakat. Ali disagreed with him, and
informed him of what the prophet really did on Zakat. Uthman clearly
stated that he does not need the tradition of the prophet.
I would like to ask you to explain to me why Uthman did against the
tradition of the prophet?
-------
4.343:
-------
Narrated Ibn al-Hanafiya:
If Ali had spoken anything bad about 'Uthman then he would have
mentioned the day when some persons came to him and complained about
the Zakat officials of 'Uthman. 'Ali then said to me, "Go to 'Uthman
and say to him, 'This document contains the regulations of spending
the Sadaqa of Allah's Apostle so order your Zakat officials to act
accordingly." I took the document to 'Uthman. 'Uthman said, "Take it
away, for we are not in need of it." I returned to 'Ali with it and
informed him of that. He said, "Put it whence you took it."
Narrated Muhammad bin Suqa: I heard Mundhir At-Tuzi reporting Ibn
Hanafiya who said, "My father sent me saying, 'Take this letter to
'Uthman for it contains the orders of the Prophet concerning the
Sadaqa.' "
As I stated in another article, this document became famous as the
book of Ali-Ibn-Abitaleeb. Other ahaadith inside Sahih Bukhari also
confirms the existance of such document.
Subject: The personality of Umar (Part 1: Creation of new islamic law)
When Umar created new islamic law by his own authority as you see in
the following reference, he said:
Ne'ma-al Bid'a Hadha
Do you know what is the God's rule upon a person who, himself, creats
a new islamic law and announce it publicly, and is happy with his
innovation?
-------
Sahih al-Bukhari Hadith: 3.227
-------
Narrated Abu Huraira:
Allah's Apostle said, "Whoever prayed at night the whole month of
Ramadan out of sincere Faith and hoping for a reward from Allah, then
all his previous sins will be forgiven." Ibn Shihab (a sub-narrator)
said, "Allah's Apostle died and the people continued observing that
(i.e. Nawafil offered individually, not in congregation), and it
remained as it was during the Caliphate of Abu Bakr and in the early
days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I
went out in the company of 'Umar bin al-Khattab one night in Ramadan
to the mosque and found the people praying in different groups. A man
praying alone or a man praying with a little group behind him. So,
'Umar said, 'In my opinion I would better collect these (people) under
the leadership of one Qari (Reciter) (i.e. let them pray in
congregation