 In the introduction we mentioned that Allah subhanahu wa ta'ala had described Rasulullah and the Holy Quran to carry the greatest of characteristics and merits that any of his creations carried. But when we come to the books of history and hadith and narratives of some of the Muslims we find the opposite. So is this the Sunnah and the tradition of Rasulullah sallallahu alayhi wa alayhi? Or is it the tradition and the Sunnah of those who aimed at the roots and the foundation of this great religion and aimed at the roots of Islam? For example we take the story of Abu Darda when he met with Muawiyah and he mentioned to Muawiyah after he saw him eating and drinking and golden and silver cups and plates and silverware that this was not of the tradition of Rasulullah sallallahu alayhi wa alayhi and that Muawiyah that you are accumulating wealth from interest and this was not of the tradition of the Prophet peace be upon him and the teachings of Allah s.w.t. The response from Muawiyah was that I don't see any harm in these two actions me eating and drinking and golden and silverware and me taking interest from people to accumulate wealth. So is this the tradition of Rasulullah sallallahu alayhi wa alayhi and Sunnah of Rasulullah sallallahu alayhi wa alayhi or the tradition and Sunnah of those who aimed at the roots of Islam this great religion and the traditions of Al-Buhiqi it is mentioned that one year the Muslims at the time of the ruling of Usman the Muslims were in Mina at the time of Hajj and at the time of Rasulullah sallallahu alayhi wa alayhi Rasulullah would pray two units of prayers which is called Qasr but Usman at the time of his ruling he prayed four units in congregation with the Muslims Al-Buhiqi mentions that Usman became ill one day so the Muslims requested from Ali ibn Abi Talib Amir al-Mu'mineen alayhi wa sallallahu alayhi wa sallam to lead them in congregational prayer Amir al-Mu'mineen alayhi wa sallallahu alayhi wa sallam ask them would you want me to lead you in a prayer of congregation that is similar to the congregational prayer that my beloved cousin and Rasulullah sallallahu alayhi wa alayhi would lead in the city of Mina which were two units two rakaz or you would like it to be otherwise they all raise their voice that no we want the prayers of the Khalifa or the ruler of their time meaning Usman ibn Affan and Amir al-Mu'mineen alayhi wa sallallahu alayhi wa sallam Ali ibn Abi Talib immediately declined their request and told them that you must pardon me I cannot take I cannot participate in such an act with you and he left them it is mentioned in Sahih Muslim by Ibn Abbas that at the time of Rasulullah sallallahu alayhi wa alayhi when a person would commit a divorce even if he said to his wife that divorce would only fall once so meaning even if he mentioned it three times in a row it would not be three different divorces for his wife to become haram on him until someone else marries her but muslim says narrating from Ibn Abbas that at the time of the ruling of Umar that he changed this law his justification was that if a person is saying the divorce three times he must be in a hurry so if he is in a hurry we should count them as three times and since that day brothers and sisters in most schools of thought besides the Ja'fari school of thought if one were to divorce his wife and to repeat the term anti-italic three times would only be one divorce but in other schools of thought since the day the Umar justified this act and innovation if other Muslims were to mention this three times repeatedly their wives become haram upon them permanently until someone else marries them when it comes to the call of prayers adhan when a muslim man raises his voice and the call for prayers for his brethren to gather for congregational prayers or for them to know that the time of salat and prayers has come an innovation occurred by the name of tathweeb or categorized under the name of tathweeb which is by calling upon the muslims that prayers are greater than one's sleep or is greater than one sleeping and this occurred at the time of the ruling of Umar ibn al-Khattab several narratives from Islamic heritage and hadiths exist containing this story or several different stories that are very similar to one another that one day he entered the masjid and he saw or witnessed the muaddin the person who calls the muslims to the times of prayer that he was sleeping so he commanded him to wake up and to raise his voice and tathweeb to mention in his adhan as salat khayrum min annam and in the hadith that saad ibn al-qard the muaddin of umar was the first muaddin to raise his voice in tathweeb during the call of prayers and that bilal the muaddin of rasulullah sallallahu alayhi wa alih did not accept for him to raise his voice and the call of prayers and the way that umar commanded him to do so so here we witness another innovation that did not take place in the life of rasulullah sallallahu alayhi wa alih meaning that was not of the sunnah of rasulullah sallallahu alayhi wa alih nor of his tradition now our dear viewers how did this confusion occur what started all this confusion or what erupted all these innovations amongst the muslims i can recall several stories historical events for example al-jahil says that one day al-hajjaj gives a sermon in the masjid of kufa and he starts to remember those who visit the grave of rasulullah sallallahu alayhi wa alih or make pilgrimage to the city of madina he states in his sermon that god curse those who visit the grave of rasulullah sallallahu alayhi wa alih in the city of madina those who visit sticks and stones he does not mention that these people are going to visit their prophets the prophet of islam muhammad ibn abdillah sallallahu alayhi wa alih he says that they're visiting sticks and stones on the other hand in his sermon he says why don't these people visit the palace the palace of their khalifa let's see the comparison he curses those who visit our beloved prophet and he says they are visiting sticks and stones but if they visit abdel melik bin marwan their khalifa then they have sought nearness to Allah subhanahu wa ta'ala and at the end of his sermon he says and states don't they know that the khalifa of the man is greater than the messenger that Allah subhanahu wa ta'ala sent to them one's khalifa like abdel melik bin marwan is greater than rasulullah sallallahu alayhi wa alih in the heritage of some muslims by the words of al-hajjaj ibn yusuf al-thakfi in another tradition by al-khaled al-qasri this narrative states that he mentions and swears by his lord he swears by Allah subhanahu wa ta'ala that one's khalifa is greater than all the messengers of Allah subhanahu wa ta'ala that he sent upon mankind for guidance to guide mankind to have them walk upon the straight path messengers like jesus moses abraham noah and muhammad sallallahu alayhi wa alih that one's khalifa is greater than all the messengers Allah subhanahu wa ta'ala sent upon the sons of adam for guidance in the book of tahdeeb tarikh demesh states that al-hajjaj would mention to all those around him to the muslims who saw him as a person in the position of power as a person in the position of legitimacy that Allah subhanahu never stopped revelation never stopped revelation upon the rulers of bani umayyah now brothers and sisters we must ask ourselves if these hadiths exist and the books of the muslims are these the traditions of rasulullah sallallahu alayhi wa alih or the tradition of people like khalid al-qasri people like al-hajjaj ibn yusuf fithakafi so whom do we take our religion from some of these hadiths some of these narratives are in the most authentic books of the muslims books as we mentioned that come directly after the quran as genuine as the quran seen in the eyes of some muslims and when it comes to islamic tradition and hadith of some muslims not only the position of prophecy or prophethood or the position of the messengers of Allah subhanahu wa ta'ala had significance or respect but even when it comes to the ka'bah the house of Allah subhanahu wa ta'ala that millions and millions of muslims make pilgrimage towards have no significance they have no respect for the house of Allah subhanahu wa ta'ala when we read the history and the heritage of some muslims when it comes to when it comes to the ka'bah when it comes to maqam ibrahim alayhi salam when it comes to the water of zamzam we see to these rulers of bani umayyah or bani abbas these unjustful rulers that placed themselves on the necks of the muslims to rule over them just for power neither the ka'bah or ma zamzam the water of zamzam or maqam ibrahim had any significance nor they showed any respect to these places that millions and millions of muslims see them to be holy in the book of al-aghani again khaled al-qasri says that if my amir abdel malik bin marwan commanded me to destroy the ka'bah brick by brick i would do so and if my amir his amir abdel malik bin marwan commanded me to take the ka'bah brick by brick to the city of sham demascus today i would obey his command and i would destroy the ka'bah and take it all the way to demascus brothers and sisters we see the situation of the muslims those who ruled over the muslims this was their respect towards what we see as holy the house of allah subhanahu wa ta'ala they're willing to destroy the ka'bah the house of allah subhanahu wa ta'ala just because their amirs ordered them to do so so we must realize that at the time of the rulers or the khulafa it's not what we think or what we are told as it happened thus we need to clarify history and the tradition of rasulullah sallallahu alaihi wa alaih what occurred in his lifetime what occurred after his lifetime brothers and sisters muslims came to a point that a person like hudayf ebnel yamam a commander of the muslims one of the leading commanders that were in charge of bringing bilad faris the land of perjah into islam says that i feared my prayers in public i would not make my sa'a in public that muslims were in a situation in a time era that every single one of them feared to make their prayers to allah subhanahu wa ta'ala in public and we had to conduct our prayers in secrecy or privacy this is hudayf ebnel yamam one of the greatest companions of rasulullah sallallahu alaihi wa alaih saying this so how about when it came to the average muslim who was not a general of the muslim military or the muslim army when it came to the average muslim how do you think they lived what kind of persecutions they lived under now our dear viewers after hearing and witnessing such events and historical occasions within the muslim history islamic history we see that we cannot rely on all sources that are represented to us we must filter islamic heritage islamic history what took place what is true what is false of course what i present is not for myself will present the sources of every single hadith and occasion or story mentioned on this show our dear viewers join us on this program in which we will try to illustrate the most authentic of events and most authentic history that took part in the life of rasulullah sallallahu alaihi wa alaih before islam before his message during his life and after his departure this is all for today's episode join us in the next episode of the master of messengers sallallahu alaihi wa sallam