If a general text were to come from the Messenger (peace and blessings be upon him) that encompasses many parts

The Shaykh : The important point is: if the Messenger (peace and blessings be upon him) uttered a general text that encompasses many parts, and then one of these parts was not acted upon by the Salaf, then that part is excluded from the general text and is not acted upon. Here lies the precision in the matter: a general text that encompasses many parts, many branches, but one of these branches—we know by one means or another—that the Messenger and the Salaf did not act upon it; therefore, we do not act upon it, even if it falls within the general text. This is a reality known to all scholars who observe the method of deriving evidence for Islamic legal rulings. For example, it is said that such-and-such thing and such-and-such thing, dozens of matters, are innovations, , whereas in the majority of cases, ninety-nine percent, there is no innovation that does not fall within a general text. Imagine each of you now imagining any innovation, convinced in the depths of his heart of its innovated nature, then let him think a little, and he will find a general text that encompasses that innovation. Even if he does not recall it, and I am ready to mention a general text for him. If he does not want to act upon this general text without looking at the fact that the practice was not carried out for that part which we called an innovation, then this innovation becomes a Sunnah. And I give a very clear example of this, because people’s minds are not occupied with it, and you find souls accept it quickly.
For example: we have hadiths encouraging congregation, This is a general text, encouraging every gathering. But is the intention every gathering? Is this general text in its absolute and comprehensive sense, or is it restricted?
Now, any innovation that has spread and become widespread in the Islamic lands, one rushes to deny it. They argue with you, my brother, All the Muslims do this thing, so you are an outlier. Especially since the hadith has a continuation, even if it is not authentic in its chain, They attribute to you, while you are holding fast to the Sunnah, that you have left the congregation and deviated from it, so you are, God forbid, in the Fire. So, If it were not every congregation, otherwise we would have to be with these masses walking without guidance or a clear book.
We come to a more specific hadith on the subject: So if we enter the mosque for the midday prayer, for example, or any prayer we want to pray the pre-prayer Sunnah, we all, as the later generations have inherited from the earlier ones, pray the Sunnah individually. When the iqamah is called, they pray their congregation behind the imam. So if it occurred to one of them, when he entered the mosque, each one taking a corner, wanting to pray the Sunnah alone, come, my brother, let us pray in congregation and What would be our position? We would say no, my brother, this is a general hadith, we said yes, but this particular detail, this pre-prayer Sunnah, you want to pray it now in congregation. If it were included in the general text, the first Salaf would have done that; because first, they are more knowledgeable than us, and second, they are more eager than us to draw near to Allah (Blessed and Exalted is He).
I think it has become completely clear to you what is meant by a general text that includes parts, and a part of it was not acted upon, so that part is withdrawn from it and is not cited as evidence for its legitimacy in the general text. The fact that the practice was not carried out prevents us from doing so. Is it clear up to here? We return now