The Answer to the Hadith of 'Abdullah ibn 'Umar (may Allah be pleased with him): "The Prophet (peace and blessings be upon him) said on the Day of the Confederates"

The Shaykh : Exactly the same can be said about the story of the group the Messenger (peace be upon him) sent to Banu Quraizah, and he said to them: , so one group of them prayed, and another group delayed the prayer, and the Messenger of Allah (peace and blessings be upon him) did not reprimand anyone. Some people assume from what came at the end of this hadith that the Messenger (peace be upon him) did not reprimand either those who prayed the prayer in its time or those who delayed it, so they assume that this constitutes an approval of the mujtahid's ijtihad, whether he was wrong or right.
We say: This is a pure illusion for two reasons. The first reason is that there is a rule: whenever a branch or a ruling comes that appears to contradict a principle of the principles of the Shari'ah, it must be reconciled with that principle so that it does not contradict it. We have a principle from his saying (peace be upon him) that we mentioned earlier: . This hadith invalidates the saying of those who say: "Every mujtahid gets a share," or "Every mujtahid is right." He says: either he is rewarded with two rewards if he is right, or he is rewarded with one reward if he is wrong. So where is it permissible for us to affirm that every mujtahid is right? If we say every mujtahid is right, it means every mujtahid has two rewards, and the Messenger affirms the opposite, saying: either he is right and he has two rewards, or he is wrong and he has one reward.
Likewise, it came in "Sahih al-Bukhari" that the Messenger (peace be upon him) related a dream to Abu Bakr, and he said: "Let me interpret it or explain it," so he interpreted it for the Messenger (peace be upon him). Then Abu Bakr asked the Messenger (peace be upon him): "Did I hit the mark or miss it?" He said to him (peace be upon him): . So error is inevitable for every mujtahid, but he is rewarded in any case. This is the rule: the mujtahid is not rewarded with two rewards, but sometimes two rewards and sometimes one reward. If he is right, he has two rewards; if he is wrong, he has one reward.
Now, here we have this incident: some people hastened and prayed, and some people delayed. Based on the previous rule, one of the two groups must have two rewards, and the other has one reward. But all that is in this matter, all that is in this incident of Banu Quraizah, is as you heard from the narrator of the hadith, who is Ibn 'Umar, even if it is not mentioned here, that the Messenger did not reprimand one of the two groups. Why? Because each of them is a group of mujtahids. Why would he reprimand them? Reprimand comes from one who intentionally opposes and contradicts. But the truth is that each group saw an opinion and acted on their opinion, so he did not reprimand one of the two groups. It is not in the hadith that he approved them, but rather that he did not reprimand them.
A question usually comes that we know, this question: Why did the Messenger not clarify who was right and who was wrong, as he did with the two men who performed tayammum, they performed tayammum then one of them repeated the prayer and the other did not? There he said: . Here he did not say to one of the two groups: "You hit the Sunnah," and to the other: "You missed the Sunnah"? The answer is that an incident like this will not be repeated. With the death of the Messenger (may Allah's prayers and peace be upon him), it cannot be repeated; that is, if a successor came, the world will not bring a successor like Abu Bakr al-Siddiq, so he would never be able to order a soldier, for example, to come to a place with extreme speed, and if he caught up with the prayer, the 'Asr prayer, on the way, he would not pray it except in that place, even if the sun set. This is impossible for a Muslim and a rightly guided successor to do. Why? Because it involves disobedience to Allah (Mighty and Majestic), unlike the Messenger (may Allah's prayers and peace be upon him). So the Messenger, as he said: , he does not speak from desire, .
And this brings us closer to the fact that the Messenger (peace be upon him) has qualities and characteristics that manifest in the details and branches of the Shari'ah. Among them is this story, and among them is what Imam Ahmad and others, including al-Diya' al-Maqdisi in "Al-Ahadith al-Mukhtarah," narrated from the route of Abu Barzah al-Aslami (may Allah be pleased with him). He said: A man spoke to Abu Bakr al-Siddiq (may Allah be pleased with him) and he became angry with him. Abu Bakr was angry with that man who was speaking to Abu Bakr al-Siddiq. So Abu Barzah said to him: "O Successor of the Messenger of Allah, shall I kill him?" He turned away from me and turned his face to the side. The implication is: what is this question? A question with no taste! And after the man left, Abu Bakr al-Siddiq turned and said to Abu Barzah: "O so-and-so, I said such and such." Abu Barzah had forgotten what he had said, so he reminded him. He said to him: "Did you really intend to kill him if I ordered you to kill him?" He said: "And why, O Successor of the Messenger of Allah? Why would I not kill him if you ordered me to kill him?" He said: "It was not (here is the point) for any human being except for the Messenger of Allah (peace and blessings be upon him and his family); meaning, if the Messenger ordered a Companion: 'Kill so-and-so,' there is no hesitation. But for a person other than the Messenger: 'Kill so-and-so,' he must have a proof and evidence from Allah and His Messenger to kill a soul that may be innocent, and so on.
... He sees what we do not see. Thus, the Messenger sees what others do not see. And therefore, the Messenger (peace and blessings be upon him and his family) did not need to clarify who was right of the two groups and who was wrong, because this incident will never be repeated, unlike the incident of tayammum; for this, every person in the wilderness is exposed to the loss of water and then finding water. So does he repeat the prayer? The answer is: the Sunnah is not to repeat it.

The questioner : Now, for example, we pray and then return. Please, to the mosque.

The Shaykh : I divided it into two parts. The majority of the two parts are hadith questions, and the other part is hadiths of scientific, usuli, and fiqhi questions. So I will start with the first part, because I believe the answer to them will be brief, if Allah wills.