The hadith of 'Amir ibn Sa'd ibn Abi Waqqas that he was sitting with Ibn 'Umar when Khubayb, the guardian of the pulpit, appeared and said: O 'Abd Allah ibn 'Umar

The Shaykh : The following hadith is in the same sense as the previous one, with some of the clarification we mentioned earlier. It states: It was narrated from 'Amir ibn Sa'd ibn Abi Waqqas that he was sitting with Ibn 'Umar when Khubayb, the guardian of the pulpit, appeared and said: O 'Abd Allah ibn 'Umar, do you not hear what Abu Hurayrah is saying? He says that he heard the Messenger of Allah (peace and blessings be upon him) say: . So Ibn 'Umar sent Khubayb to 'A'ishah to ask her about Abu Hurayrah's statement, and then to return to him and inform him of what she said. And Ibn 'Umar took a handful of pebbles from the mosque and turned them over in his hand. Imagine this situation; for it is a very unique situation, especially in its outcome. He said: And Ibn 'Umar took a handful of pebbles from the mosque and turned them over in his hand until he returned. Then he said: 'A'ishah said: Abu Hurayrah told the truth. So Ibn 'Umar struck the ground with the pebbles that were in his hand, and then said: We have indeed neglected many qirats!
Ibn 'Umar neglected it because he had not heard this hadith; that is, he did not have this incentive, which is one of the means of the Shari'ah in educating the Muslim and encouraging and motivating him to perform some acts of worship, which is the explanation of the reward and recompense for these acts of worship. So Ibn 'Umar had not heard this hadith from the Prophet (peace and blessings be upon him), nor had he heard it from some of the Companions of the Prophet (peace and blessings be upon him) like Abu Hurayrah, except in this incident when Khubayb conveyed to him what Abu Hurayrah said he had heard from the Prophet (peace and blessings be upon him). So Ibn 'Umar's not accompanying the funeral was not due to his neglect of the Sunnah and the reward and virtue, but rather because he did not have knowledge of such a great reward, which might cause a person occupied with other prescribed virtues, such as knowledge, for example, or prayer and the like, to free himself for this accompanying from the time the funeral leaves its house until it is placed in its final resting place. Ibn 'Umar did not have knowledge of this virtue; therefore, he struck the ground with the pebbles that were in his hand, regretfully, and said: We have indeed neglected many qirats!
As for us today, the two matters may coincide: ignorance, for most people do not know. These hadiths have, unfortunately, become forgotten by the scholars of knowledge, let alone others. Because the scholars of knowledge—unfortunately, once again—when they read the hadith, they claim it is for the blessing only, and not for understanding it and working with what is in it. Rather, it is like this for the blessing. And I do not know what this blessing is if the Qur'an is read or the Sunnah is read, not for acting upon it. That is not the blessing; rather, it is the opposite of the blessing. Because the Qur'an at that time and the Sunnah, each of them becomes a proof against its holder; because he knew the truth and then deviated from it and did not act upon it. If he had made an excuse, we are not scholars, we are not jurists, but Allah (Mighty and Majestic) only revealed the Qur'an for people to read it and reflect upon it, and He warned them by His saying (Glorified and Exalted is He) if they do not do so, when He said: .
I say: These hadiths, if they are recited today, are recited as we said... earlier for the blessing and not for acting upon them. And with that, few are the ones who study the Sunnah today. And if they study it for understanding it and acting upon it, another defect occurs; which is that they study the Sunnah from the totality of what is in it, both what is authentic and what is not authentic. So either they proceed to knowledge of this totality, both what is authentic and what is not authentic, or they are deterred from acting upon the whole totality when it becomes clear to them after a time that there are things they acted upon for a long time and they are not authentic.
If some people become aware of this, they turn away from the whole. Otherwise, if they hold onto the whole, they are falling into lying about the Messenger of Allah (peace and blessings be upon him) in narration and action. And in this is great evil compared to what is known in the hadiths of the Messenger (peace be upon him) of warning against narrating the hadith from him except after verifying its authenticity.
Our problem today is two problems: the first is ignorance of the Sunnah, even though it is made easy by the books of hadith. And the other problem is that we have turned our Shari'ah life into a life of religious innovation and pre-Islamic ignorance, the ignorance of the twentieth century. Therefore, one of the benefits of the Sunnah, especially in our method of restricting the teaching to what is authentic from it, is reviving these Shari'ah landmarks and planting them in the hearts of the young Muslim, so that they proceed to act upon them, and remove what they can of the obstacles that stand in their way and prevent them from obtaining such a great reward.
The following hadith is also from the authentic hadiths and in the previous sense, but it is from another Companion.