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Defending the Honour of Uthmaan Bin Affaan From Al-Hajuri and His Extremist Followers: Part 2
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Falsifying al-Hajuri's Claim of Ijmaa (Consensus)

Please refer to this page, this page and this page

In Part 1 we quoted a handful of statements from al-Hajuri making some very specific claims: a) a claim of consensus that the aadhaan introduced by Uthmaan (radiallahu anhu) is blameworthy bid'ah in the religion b) a claim that Uthmaan oppposed a clear text from the Messenger (sallallahu alayhi wasallam) c) the claim that this "bid'ah" of Uthmaan is "a mother of innovations" and d) anyone who followed Uthmaan in this, after knowing the truth, is a mubtadi' (innovator). In this article we are going to demolish the claim of consensus (ijmaa) made by Yahya al-Haddadi.

Sayyid bin al-Musayyib (rahimahullaah) said:

So Uthmaan (radiallaahu anhu) ordered with the aadhaan of Jumu'ah, the third, and then the Sunnah became established upon that, hence a third aadhaan was not given except on Jumu'ah, since Uthmaan legislated it. Tarikhh al-Madinah (3/960) of al-Nimree

Imaam Ibn al-Mundhir (rahimahullaah) said:

When the people increased (in number) Uthmaan bin Affaan (radiallaahu anhu) ordered a third call (to prayer) in number, and it is the first (of them) which he began after sun reaching the zenith (doing this) in the presence of the Muhaajireen and the Ansaar and not a single one of them rejected it that we know of, and then the Ummah remained upon this until this day of ours.al-Awsat (4/63)

Imaam Ibn Qudaamah (rahimahullaah) said:

And the first aadhaan is legislated at the beginning of the time because Uthmaan (radiallaahu anhu) legislated it and the Ummah acted upon it after him and it is legislated for informing of the time, the second for informing of the khutbah (sermon) and thier iqaamah for the establishment of the prayer.al-Kaafee (1/494)

Shaykh al-Islaam Ibn Taymiyyah (rahimahullaah) said:

And what Uthmaan did of the (introducing) the first call, the people agreed upon it after him, the people of the four madhhabs and others, just as they agreed upon what Umar legislated of gathering the people together in Ramadan behind a single imaam. Minhaj al-Sunnah (6/292)

He also said:

And it can be addressed by saying: This aadhaan, when it was legislated by Uthmaan (radiallaahu anhu) and the Muslims agreed upon it, it became a shar'iyy aadhaan.Majmu' al-Fataawaa 24/193-194

From this quote we can understand the meaning of the saying of the Messenger (sallallaahu alayhi wasallam), "and the Sunnah of my rightly-guided caliphs" in that the caliphs may legislate matters which had they arisen in the time of the Prophet, matters would have been legislated for them. So when a particular situation arose relating to the increase in Muslims and implications it had for those living further out, Uthmaan legislated the additional aadhaan for Jumu'ah, and all the Muslims were united and agreed upon it, it became a shar'iyy aadhaan, which means that wherever the situation requires the use of another aadhaan in order to inform the people in far off areas of the time of Jumu'ah approaching, then it can be implemented.

Ibn Taymiyyah also said:

Then it is strange (amazing) that the Raafidah reject something that Uthmaan did in the view of the Ansaar and the Muhaajireen without them rejecting it from him and which all the Muslims followed him in, and that is the aadhaan of Jumu'ah.Minhaj al-Sunnah (6/293)

And it has been said appropriately: And then it is strange that al-Hajuri and his followers reject something that Uthmaan did in the view of the Ansaar and the Muhaajireen without them rejecting it from him and which all the Muslims followed him in, and that is the aadhaan of Jumu'ah.

Others who cited the consensus in this regard are al-Kirmani in Sharh al-Bukhaaree (6/26), Ibn Rajab in his Fath al-Bari (5/462) and also in Jaami' al-Uloom wal-Hikam (2/129), and Ibn Hajar in al-Fath (2/394) and al-Aynee in Umdat al-Qaaree (6/308) and others.

Important Notes

From the above are some important notes that should not be ignored:

1. Al-Hajuri told a lie by claiming a consensus (ijmaa') that Uthmaan introduced that which (to him) is bid'ah and dalaalah and mukhaalafah. He needs to retract from this matter.

2. Ibn Taymiyyah says that what Uthmaan did became an aadhaan shar'iyy (legislated aadhaan). Yahya al-Haddaadi says what Uthmaan did amounts to bid'ah (innovation), dalaalah (misguidance), mukhaalafah (opposition) and umm ul-bid'ah (mother of innovation), he maintains this alongside stating that Uthmaan (radiallaahu anhu) was mujtahid. However, it is clear that he has a problem with this action of Uthmaan as is clear from the type of language he has used and his general resentment, stating that this adhaan of Uthmaan was a "mother of innovations."

3. Ibn al-Mundhir and Ibn Taymiyyah both affirm that no one rejected it from Uthmaan (radiallaahu anhu), not from the Muhajireen or Ansar or the other Companions, or the Imaams who came after or the generality of the Muslims. However, the Raafidah rejected it from Uthmaan (radiallaahu anhu) and today we have al-Hajuri following in their footsteps and his extremist followers waging a war against Ahl al-Sunnah just to prove Uthmaan's action amounts to bid'ah, mukhaalafah and umm ul-bid'ah! And why not give them a helping hand by accusing some of the Companions of innovating Irjaa', and others of being "punished twice" for "two disobediences" as it relates to the battles of Badr and Uhud, and others of participating in the assassination of Uthmaan, and others of deserting him and so on - all matters al-Hajuri has spoken with, elsewhere.

4. From everything above you should keep in the back of your mind all along the very crucial and important point made in the notes to the first article as to how the deviants and innovators change the goal-posts as Ahl al-Sunnah correct them and refute them for their calamities and the games they play. Here you can see a clear, blatant error of al-Hajuri which requires immediate recantation and tawbah, his false claim of a consensus. However, they will argue with falsehood and not address this issue and then raise other side issues and make them the main point of contention, thereby deceiving themselves and trying to deceive the audience. So beware of these people. Anyone defending al-Hajuri the innovator is to be thrown alongside him and treated like him.


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