Religion was politics in view of the past people
These traditional reports, which are narrated regarding the prayer of Caliph
give us a good and a complete lesson that makes us conclude that: Religion, was
not an obstacle for most of companions that they should oppose it through
specific teachings; on the contrary they gave preference to the exigencies of the
time over that teaching, otherwise no justification remains for reciting four units
of prayer on the pretext that controversy is mischief.
Whereas all know that it is opposed to what was ordained, and they or
anyone, who defended them, and declared their decency do not regard
dissimulation (Taqayyah) lawful; that is why Abdullah Ibne Umar followed the
Caliph in his heresy and when he prayed with congregation, he recited it in full
and when he prayed alone, he recited it shortened, whereas he was repeating the
following traditional report:
“Prayer is two units in journeys, and one, who opposes this Sunnah, is a disbeliever.”1
He remembered the statement of Prophet: “Indeed, Almighty Allah does not
accept the act of one, till he makes it stable. He was asked: How can it be made
stable? He replied: To keep away from ostentation and heresy.”2
Also, the statement of His Eminence that: “One, who performs an action
about which we have not commanded [and is not permitted by us] that act is
invalid.”3
This is Abdullah Ibne Masud, who during travel, regards praying only two
units prayer as recommended (Sunnah) and also narrates it; after that he recites it
in full on the pretext that Uthman is the leader and I do not oppose him, and
opposition is evil.
This is Abdur Rahman bin Auf, who does not accept any excuse from the
Caliph in reciting prayer in full during journeys and in reply to his arguments,
says: “These arguments are not valid for you. I heard from the Caliph that he
makes statements opposed to established Sunnah. When he heard from Ibne
Masud that ‘opposition is evil’ he recited the prayer in full.”4
Why opposition to Uthman is evil, but his and their opposition to the
command of Prophet is not evil? Leave me alone and ask the companions of the
early period.
And this is Ali, Ameerul Momineen (a.s.), who alone follows in the
footsteps of Prophet and follows his rules of prayer and as was mentioned
before,5 for reciting prayers, it is mentioned in that he says: “If you want [I will
lead prayer for you], I will recite the prayer of Messenger of Allah (s.a.w.a.),
which is four units;” and he was told: “Only recite the prayer of chief of
believers, Uthman [four units],” and he refused.
Yes, rules of Shariah, according to this Caliph, who included his personal
deviated view in the religion of God, and in view of those, who followed him, it
was nothing, but politics and exigency of the time, and that command and
prohibition should be its basis has not been there and with changing of these
policies, the viewpoints also change from time to time. That is why, we see the
first who says in the presence of everyone: “If you account me for Sunnah of
Prophet, I don’t have the capacity for that,” whereas Holy Prophet (s.a.w.a.) has
brought an easy Sunnah.
And he says: “I am stating my own point of view; if it is right it is from
Almighty Allah and if it is wrong, it is from me and Shaitan.”6
And one, who comes after him and gives an audacious verdict: “One, who becomes sexually polluted and has no water to perform ritual bath, he should not
recite prayers,” whereas Holy Prophet (s.a.w.a.) prescribed dry ablution
(Tayammum) for this person; in addition to the fact that this command is
mentioned in Quran and Sunnah.7
And sometimes he did not recite Surah Hamd in the first unit of prayer and
in the second unit, recited it twice and sometimes, he did not recite in any of the
units, and was content only with genuflection and prostration being performed
properly; sometime he did not recite anything and then repeated the prayer.8
He would prohibit recommended prayers after Asr Prayer, and he lashed
whoever recited Nafila Prayer. People said to him: This is the practice (Sunnah)
of Muhammad (s.a.w.a.), be paid no attention.9
You will see him issue a hundred kinds of commands regarding inheritance
of grandfather, all of which contradict each other.10
It is proved that he mentioned the following statement:
“Two Mutahs were allowed during the time of Messenger of Allah
(s.a.w.a.). I prohibit both, and would punish one, who practices them.” As we
discussed this point in detail before this.11
The following statement is quoted from him:
“O people, three things were allowed during time of Prophet, and I prohibit
them and would punish anyone, who performs them: Mutah of women, Mutah
Hajj and saying: Hayya Ala Khairil Amal in Adhan.”12
And judgments of this kind that were mentioned previously in the
masterpieces of the knowledge of Umar.13
And this is Uthman, who opposes the proven prophetic Sunnah in Prayer,
which is the pillar of faith, and presents the justification: “This is my opinion.”
He starts the new practice of calling out Adhan after Adhan and Iqamah
have been already recited once, and Islamic society deemed it to be a Sunnah
among Muslims.
And he prohibited Ali Ameerul Momineen (a.s.) from Hajj Tamatto, and
hears him say: “I will not abandon a practice (Sunnah) of the Messenger of Allah
(s.a.w.a.) due to some of people.”
And he applies Zakat to horses, whereas Almighty Allah exempted them
from Zakat through Holy Prophet (s.a.w.a.).