And the hadith of Ibn 'Umar (that the Prophet (peace and blessings be upon him) said to us when he returned from the Battle of the Confederates

The Shaykh : Exactly the same is said regarding the story of the group that the Messenger (peace be upon him) sent to Banu Quraizah and said to them So one group of them prayed, and another group of them delayed the prayer, and the Messenger of Allah (peace and blessings be upon him) did not rebuke anyone. Some people imagine from what came at the end of this hadith that the Messenger (peace be upon him) did not rebuke either those who prayed the prayer on time or those who delayed it, so they imagine that in that there is an approval of the mujtahid's ijtihad, whether he erred or was correct.
We say that 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 is necessary to reconcile this branch with that principle so that it does not contradict it. We have a principle from his statement (peace be upon him) that we mentioned earlier This hadith invalidates the statement of one who says "every mujtahid gets a share" or "every mujtahid is correct." He says that either he is rewarded with two rewards if he was correct, or he is rewarded with one reward if he erred.
So from where is it permissible for us to affirm that every mujtahid is correct? If we say every mujtahid is correct, it means every mujtahid has two rewards, and the Messenger affirms the opposite, saying either he is correct 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 did I err?" and he said to him (peace be upon him) So the error is inevitable for every mujtahid, but he is rewarded in any case. This is the rule, and it is that the mujtahid is not rewarded with two rewards, but sometimes two rewards and sometimes one reward; if he was correct, he has two rewards, and if he erred, he has one reward.
Now here we have this incident: some people hastened and prayed, and some people delayed. Necessarily, one of the two groups has two rewards and the other has one reward, necessarily based on the previous rule. But everything in this matter, everything in this incident, the incident of Banu Quraizah, is as you heard from the narrator of the hadith, who is Ibn 'Umar, and even if it was not mentioned here, he said that the Messenger did not rebuke one of the two groups. Why? Because each of them is a group of mujtahids. Why would he rebuke them? Rebuke comes from one who intentionally opposes and contradicts, but the truth is that each group saw an opinion and acted upon their opinion, so he did not rebuke one of the two groups. It is not in the hadith that he approved them, but rather that he did not rebuke them. A question usually comes that we know: this question is why did the Messenger not clarify who was correct and who was wrong, as he did with the two men, one of whom performed tayammum, then one of them repeated it and the other did not repeat it? There he said Here he did not say to one of the two groups and the other group erred in the Sunnah? The answer is that an incident like this will not be repeated after the death of the Messenger (may Allah's prayers and peace be upon him); it is impossible for it to be repeated. Even if a successor came, the world will not bring a successor like Abu Bakr al-Siddiq, so he could never order a soldier, for example, to come to a place with extreme speed, even if he caught up with the prayer, the 'Asr prayer, on the way, "do not pray it except pray it in that place," even if the sun set. It is impossible for this to come from a Muslim person and a rightly guided successor. Why? Because it contains disobedience to Allah the Exalted and Majestic, unlike the Messenger (may Allah's prayers and peace be upon him). The Messenger, as he said 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, including this story, and what was narrated by Imam Ahmad and others, including al-Diya' al-Maqdisi in al-Ahadith al-Mukhtarah, from the route of Abu Barzah al-Aslami (may Allah be pleased with him), who 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?" So he turned away from me and turned his face to the side. The implication is, what is this question? A question that has no... And after the man left, Abu Bakr al-Siddiq turned and said to Abu Barzah, "O so-and-so, you said such and such." Abu Barzah had forgotten what he had said. He remembered and said, "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 - it was not for any human being except for the Messenger of Allah (peace and blessings be upon him and his family). That is, if the Messenger ordered a Companion, "Kill so-and-so," there is no "if" or "maybe." But if a person other than the Messenger says, "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 (peace and blessings be upon him and his family) saw what the others do not see, and therefore it was not for the Messenger (peace and blessings be upon him and his family) to clarify who was correct of the two groups and who was wrong, because this incident will not be repeated at all, unlike the incident of tayammum, for this is something every person in the wilderness is exposed to: losing water and then finding water. So does he repeat the prayer? The answer is that the Sunnah is not to repeat it.

The questioner : Now, for example, a person praying, then we return. Please, 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, questions of usul, fiqh, and scholarly matters. So I will start with the first part because I believe the answer to them will be concise, if Allah wills.