Thus, `Uthman asked him, “You have done it while you knew that I prohibited it.

Thus, `Uthman asked him, “You have done it while you knew that I prohibited it.” Imam `Ali answered, “I would never neglect the Sunnah of the Holy Messenger because of a judgment that was issued by an ordinary person.”[^9] Commenting on this form too, al-Sindiy says, “`Uthman wanted to say to Imam `Ali that everybody is included in the prohibition of that act in the same way as `Umar used to issue personal verdicts; hence, Imam `Ali, by doing so, violated the decision of the caliph.

Yet, Imam `Ali answered him that none should be obeyed in a matter that is in violation of the Holy Prophet’s decision.

According to a third form of the narration, Imam `Ali answered `Uthman, “What do you mean by prohibiting a matter that had been done by the Messenger of Allah?” `Uthman answered him, “Leave this matter!” Imam `Ali replied, “I would never leave it.” Hence, Imam `Ali declared joining the Hajj and the `Umrah.[^10] The aforementioned examples indicate manifestly that the trend of Opinionism and Ijtihad, which was founded by Abu-Bakr and `Umar and corroborated by the latter, continued after them.

It is also noteworthy that `Uthman, Mu`awiyah, and `Amr ibn al-`Ās laid emphasis on following and carrying out the conducts of `Umar ibn al-Khattab, which means that their course was the same. It is also clear that the rulers and their fans violated the course of Imam `Ali and his followers, such as `Abdullah ibn `Abbas and others, who complied thoroughly with the sacred texts.

For instance, Mu`awiyah ibn Abi-Sufyan ordered the publics to curse Imam `Ali and `Abdullah ibn `Abbas;[^11] and al-Mansur, the `Abbasid caliph, ordered to assume the opinions of `Abdullah ibn `Umar even if they would violate the sayings of Imam `Ali and `Abdullah ibn `Abbas.[^12] Al-Hajjaj ibn Yusuf al-Thaqafiy, the ruler of Iraq, sealed on the hands of the writers of the Holy Prophet’s traditions,[^13] such as Sahl ibn Sa`d al-Sa`idiy and his companions.

All these acts prove that the course of `Umar ibn al-Khattab was extended and confirmed. Let us now cite other examples that substantiate this fact: Neglect Of Qira’ah It has been narrated, in Bada’i` al-Sana’i` 1:111, that `Umar ibn al-Khattab, once, neglected the Qira’ah [^14] (Recital of the Surah of al-Fatihah, No. 1, and another optional Surah during the first two Rak`ahs of the obligatory prayer) in one of the first two Rak`ahs of the obligatory Maghrib (sunset) Prayer.

He then settled it in the last Rak`ah with loud voice.