Ibn Mas'ud's Difference in the Description of the Tashahhud

The Shaykh: You can, if you put a block of the ten for the Sufi and two, a little clay underneath, it comes out perfectly.

The questioner : If Allah wills.

The Shaykh: If Allah wills. There is no clay, of course, outside. No. How is a hypocrite?

The questioner: Regarding the hadith. The hadith, of course, regarding the tashahhud, the sending of blessings upon the Prophet (peace and blessings be upon him) and the greeting to him, is in several hadiths: "Peace be upon you, O Prophet, and the mercy of Allah and His blessings." Then, in the description of the Prophet's prayer (peace and blessings be upon him), it was mentioned that this was abrogated by the greeting to the Prophet. Yes. So some of the brothers, when we told them that there is no contradiction between Aisha and Ibn Mas'ud in this, said: "No, those who narrated the other hadiths are considered to be contradicting him." What do you say about that, except Allah?

The Shaykh: The one who narrated the hadith is not contradicting Ibn Mas'ud. Ibn Mas'ud narrated the hadith just as they narrated it, and more precisely than their narration there, because he says: "The Messenger of Allah (peace and blessings be upon him) taught me the tashahhud in prayer, and I placed my hands between my palms: 'The praises are for Allah, the prayers and the good things. Peace be upon you, O Prophet,' and so on." What Allah willed. Yes. He said: "And he is among us."
His statement "He said" is an addition to the narration of the others who narrated the hadith just as Ibn Mas'ud narrated it. There is no difference between his narration and the narration of others. But the difference is between the knowledge of Ibn Mas'ud and those who followed him, and the knowledge of the others whose position we do not know initially. We do not know their position regarding this addition that Ibn Mas'ud brought to their hadiths. Yes. He said: "And he is among us." So when he died, we said "Peace be upon the Prophet." If this is negligence on the part of these people who say: "Did they narrate those hadiths in contradiction?" No, they do not contradict, because it is a matter of narration and a matter of legal ruling. Not every narration is taken as a legal ruling. For example, he (peace be upon him) said: It is valid, but it is not acted upon. So if he narrates it, he is truthful in his narration. But is it acted upon as a jurisprudential matter or not? That is a jurisprudential aspect that has no relation to this, i.e., the narration of the hadith.
So Ibn Mas'ud participated with all the narrators of the hadiths of the tashahhud, and he narrated it as they narrated it. But Ibn Mas'ud, due to the breadth of his scholarly understanding, benefited us with a benefit that those narrators who participated with him in narrating the Prophetic text did not benefit us with. He said: "And he, meaning the Messenger, is among us. So when he died, we said 'Peace be upon the Prophet.'" So it is clear that there is no contradiction here, because Ibn Mas'ud narrated what they narrated, and they narrated what he narrated, but he added something to them.
We do not say that they did not encompass it with knowledge, but we say that we were not brought their depth. So undoubtedly, whoever comes to us with knowledge that is not with the others, it is obligatory for us to take it, because the scholars say: "Whoever preserves [the evidence] is a proof against whoever does not preserve it." Then there is an important note: Ibn Mas'ud did not say "So when he died, I said," yes, he said "We said," "We said," meaning the Companions, do you see? Yes. So here, the people of knowledge say that if the Companions did an action after the Messenger (peace be upon him), this would not be their independent reasoning. Yes, this would be a command from the Messenger to them, as if he said: "This teaching is for you while I am in my lifetime, but after my death, you return to the original: 'Peace be upon the Prophet.'" I say "as if" because it is not permissible for us to attribute to the Messenger something that was not brought to us.

The questioner : Yes.

The Shaykh: Meaning, the ruling that we say by deduction, it is not permissible to say "The Messenger said so." For example, we are certain that the conditions of smoking are forbidden by legal evidence from the Book and the Sunnah, but it is not permissible for us to say "The Messenger of Allah said smoking is forbidden," do you understand? So I was cautious in my previous word, so I said "as if he said to them: This teaching is for you while I am in my lifetime, so when I die, say 'Peace be upon the Prophet.'" So if Ibn Mas'ud said "So when he died, we said," it means the Companions, not himself. And therefore, there is no choice for a Muslim but to return to the text, because these are more knowledgeable about the text. Yes. And the narrator, as the jurists also say, is more knowledgeable about his narration than others, do you see? Yes. Then it was confirmed that Abu Mas'ud, when he said "We," meaning the Companions, a clear report came regarding that from Tawus. He said: "The Companions of the Prophet (peace and blessings be upon him) used to say in the tashahhud while he was alive: 'Peace be upon you, O Prophet.' So when he died, they said: 'Peace be upon the Prophet.'" This puts the lid on the issue and removes all objection, where he said: "The Companions of the Messenger used to say in his lifetime (peace be upon him): 'Peace be upon you, O Prophet.' So when he died, they said: 'Peace be upon the Prophet.'"

The questioner : Yes.

The Shaykh: I will make it clearer for you, if Allah wills. May Allah bless you. And peace be upon you.