Why is the hadith of 'Umar ibn al-Khattab: (Actions are only by intentions) a strange hadith?

The questioner : Regarding this hadith that says:The Shaykh : about it: on the pulpit. There is something here that caught my attention.

The Shaykh : I am telling you, what is it? If you know it, please go ahead.

The questioner : And that is that the Companions heard it, and 'Umar was the only one who transmitted it, for this objection, the objection to what he said on the pulpit. Why was the hadith strange? Because 'Uqbah and al-Taymi, Muhammad ibn Ibrahim al-Taymi, then Yahya ibn Sa'id, the third one, was the one who spread it and disseminated it. It is authentic from this angle. But how can it be said to have been on the pulpit, and how can it be that none of the Companions narrated it except 'Umar?

The Shaykh : This issue is not a problem; because strangeness, like authenticity, goodness, and weakness, these are all relative matters. The one who says about a hadith, "This is a weak hadith," as we said earlier, this is relative to what he has reached. And another may come and say, "This is a good hadith." Why? Because he found a corroborating narration for it. And a third may come and say, "This is an authentic hadith." Why? Because he found corroborating narrations for it. So each is truthful in what he says relative to his own position, and the most successful is the one who hit the truth. And here comes his saying (peace and blessings be upon him), which is known to you: Likewise, when one of them says, "This is a strange hadith," it is relative to his standing on this chain of narration.
And for that reason, perhaps you remember with me that the scholars of terminology divided strangeness into two categories: absolute strangeness, and relative strangeness; meaning, the intended meaning of relative strangeness is that this strange hadith is strange relative to thisThe Shaykh : , meaning a shaykh like Imam al-Zuhri, for example, has many students, and trustworthy people famous for narrating from him. One of these trustworthy people comes and narrates a hadith from al-Zuhri, and he is trustworthy, there is no room for criticism or attack on his memory, a trustworthy memorizer, but he is unique among the other students of al-Zuhri in narrating this assumed hadith. In his narration of this hadith, he is the only one from Imam al-Zuhri with his authentic chain. So the scholars of hadith say: This is an authentic, strange hadith, meaning strange relative to this student's narration from Imam al-Zuhri; where are the other students who did not narrate this hadith? They say in such a case, this is an authentic, strange hadith. The hadith may be mass-transmitted, not famous, or widespread through another route other than the route of al-Zuhri entirely, yet they still say it is an authentic, strange hadith, meaning relative to thisThe Shaykh : ; as for absolute strangeness, it is that which is not narrated except from this chain, and the trustworthy narrator is unique with it, and it is said about it: an authentic, absolutely strange hadith.
So here, in the hadith: If the strangeness is, and to this day it is a real strangeness; because the hadith did not come with an authentic chain from any other route. But nevertheless, we say that this strangeness...
The phone rang in the gatheringThe Shaykh : Nasir al-Din al-Albani, and he replied and said: Yes.

The questioner : Peace be upon you, and Allah’s mercy and blessings.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings and His forgiveness.
So if a hadith comes with absolute strangeness, we say this is what reached the scholars, and then we say it is not necessary that every hadith spoken by the Messenger of Allah (peace and blessings be upon him) in the presence of people, it is not necessary that every hadith the Messenger of Allah (peace and blessings be upon him) preached in the presence of people be transmitted by all those people or every individual among those people. This is not necessary, because the obligation is to transmit what the Messenger (peace and blessings be upon him) spoke so that the Shari'ah is not lost. And this is achieved by the transmission of a single trustworthy person, because we know that knowledge is of two types: an individual obligation and a collective obligation. So if the collective obligation is fulfilled by some, it drops from the rest. And if a narrator transmits the hadith, the obligation drops from the others.

The questioner : But a hadith like this: is very important in the religion, meaning al-Nawawi wrote about it that it is

The Shaykh: One-third of Islam

The questioner: One-third of Islam, so it must be narrated by a number of Companions. So this specifically is important. So for it to be narrated through one route indicates that the Messenger perhaps said it in front of 'Umar only.

The Shaykh : Make it "perhaps," Professor, at that star

The questioner:..Professor

The Shaykh: I am saying this to convince the people of doubt and suspicion. I began this convincing when I said that transmitting knowledge is a collective obligation and not an individual obligation. But when I said that a hadith like this should be transmitted by people, I say "should," this word has no evidence from the Book of Allah and from the authentic hadith of the Messenger of Allah (peace and blessings be upon him). It is merely an opinion. But this opinion contradicts the rule that distinguishes between the collective obligation and the individual obligation, unless there is an exception. I reached earlier with the hadith that the hope or claim that a hadith like this should have been transmitted by a large number. This is a hope that everyone who desires that the Prophetic hadith in general be free from doubt among the common people can aspire to. But our Lord (Mighty and Majestic) tests His servants with what He wills. The verse says, O Shaykh: Fitnah means trial. Among that is that He made Islam the Qur'an and the Sunnah. He could have made Islam all Qur'an, meaning books and pages that descended from the sky like the pages of Ibrahim and Musa, nothing added to them and nothing subtracted. We would not have needed the science of hadith terminology or the biographies of the men of hadith, and they are in thousands upon thousands. You say fifty thousand, you say a hundred thousand, say more. We would have been relieved. But the wisdom of Allah is for the wheel of knowledge to keep turning and moving. To this day, the science of hadith never ends.