Discussion regarding 'Umar's agreement with the truth in his designation of the miqat for the people of Iraq

The student : Your position, O Shaykh, requires that you say 'Umar's action was wrong; I mean, erroneous.

The Shaykh : Okay...
The student : Because according to Shaykh Abu Malik's statement, the text had not reached him at that time, but now the text has reached us, so we say to 'Umar that your ijtihad was erroneous due to the existence of the text.

The Shaykh : No, I...
The student : Erroneous.

The Shaykh : Not erroneous.
The student : Ah, because...

The Shaykh : Because he agreed with the text.
The student : But I mean the basis upon which the fatwa was built, O Shaykh.

The Shaykh : Are you now intending to speak about what 'Umar did, or are you speaking about what 'Umar did?
The student : I mean I am speaking about what 'Umar did.

The Shaykh : So did 'Umar agree with the text or did he contradict it?
The student : He agreed with the text.

The Shaykh : When he said, "If you would only veil your women," and the verse was revealed, he agreed with the text.
The student : Which text? Aisha's text? Which text?
Another student : The hijab .

The Shaykh : No, .
The student : ... The hijab, yes.

The Shaykh : The important thing.
The student : Excuse me, O Shaykh, no harm, give me a moment, my mind is short today and closed, I am after 'Asr.
Another student : So 'Umar agreed with the text during the revelation, and the Qur'an supported him during the revelation, meaning.

The Shaykh : Praise be to Allah.
The student : So now that the revelation has ended, is it permissible?

The Shaykh : My brother, when we say "the tail of a lion," it does not mean he has a tail; this is merely a simile. The simile here is that 'Umar hit the Sunnah in the matter of the miqat for the people of Iraq.
The student : After the end of the revelation, after the revelation, after it ended, after the death of the Prophet (peace and blessings be upon him).

The Shaykh : When was the miqat that the Messenger of Allah (peace and blessings be upon him) designated?
The student : During the revelation.

The Shaykh : During the revelation, it does not need a question.
The student : But 'Umar was after the death of the Prophet (peace and blessings be upon him).

The Shaykh : My brother, yes, but he hit the truth. So, if he hit the truth before the revelation or if he hit the truth after the revelation, does the truth change?
The student : But after the revelation, it needs evidence.

The Shaykh : I am not answering.
The student : The truth does not change, the truth does not change.

The Shaykh : ... The answer: put your hand on top, take the carpet, Ahmad, say what you want, give the summary: does it differ whether he agreed with the truth before the descent or agreed with the truth after the descent? Say it does not differ.
The student : It does not differ.

The Shaykh: All right, go ahead.
The student : After the end of the revelation, now after the death of the Prophet (peace and blessings be upon him), who among us can say that 'Umar agreed with the truth or did not agree?

The Shaykh : The text.
The student: And that is...

The Shaykh : The text.
The student: And that is...

The Shaykh : It says .
The student : 'Umar designated Dhat 'Irq.

The Shaykh : No, the Messenger of Allah (peace and blessings be upon him) before 'Umar.
The student : The Messenger of Allah (peace and blessings be upon him) mentioned it before the Messenger of Allah (peace and blessings be upon him). 'Umar ibn al-Khattab issued a fatwa on it by ijtihad, and it hit what 'Umar did not know.
Another student : So what I understand from you now is that Dhat 'Irq.

The Shaykh : Is mentioned in the hadith and is present in the Prophet's Hajj.
The student : ... In your ritual, O Shaykh.

The Shaykh: Yes.
The student : In your ritual.
Another student : Shaykh 'Adnan mentioned it, he said that it.
The student : So what did 'Umar intend by "measure it," measure what? Dhat 'Irq?

The Shaykh : By Allah, I am far from this now, but I am saying that 'Umar's ijtihad agreed with the text, and therefore we cannot say he erred, let alone say he was wrong.
The student : I understood.

The Shaykh : Ah, we cannot say that because he agreed with the text.
The student : So, is his statement "measure it" referring to al-Hijab from al-Hijab of Madinah, Dhu al-Hijab?

The Shaykh : What you want is that 'Umar's athar should be placed on the dissection table and studied objectively, as they say, but it is impossible for 'Umar to say what you are saying about our brother 'Adnan. It is impossible that he would say, "Choose, the person can be between Dhu al-Hijab and al-Juhfah and enter ihram from wherever he wishes, not from this miqat, not from that miqat, not from the middle, not from the nearest or farthest." This is impossible for 'Umar to say.
The student : May Allah will it, we will convey your words to Shaykh 'Adnan.

The Shaykh : Convey whatever you want.
The student : He will come.
Another student : He will come in a week, if Allah wills.
The student : But it is likely that he will see you before you come, before he comes. May Allah will it, we will convey this speech to him.

The Shaykh : Yes, convey this speech to him.
The student : There is also a question I heard from Shaykh 'Adnan, he says if the pilgrim comes from here.

The Shaykh : Allow me, allow me a moment, the problem will expand, it will expand greatly.
The student : May Allah protect us.