Reconciling the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him) that he came to the Prophet (peace and blessings be upon him) and said

The Shaykh : It may be raised to us that 'Umar ibn al-Khattab (may Allah be pleased with him) came to the Prophet (peace and blessings be upon him) and said: "O Messenger of Allah, I vowed to perform i'tikaf for one night in the Sacred Mosque, or he said, for one day," and the Prophet (peace and blessings be upon him) said: It is known that a night among the nights is not the last ten days of Ramadan. Does this indicate that it is prescribed (mashru') for a person to perform i'tikaf in the mosque even if it is not in the last ten days? The answer to this is to say: This is from the category of approving an action, not from the category of the action being prescribed for the community. There is a difference between a person's approval of something and the prescription of that thing for the community. I will give examples of this because this rule is useful and important for the student of knowledge. First, it was mentioned to the Prophet (peace and blessings be upon him) that a man, who was reading to his companions in a detachment sent by the Prophet (peace and blessings be upon him), was reading to his companions and would conclude with . Every time he read in prayer, he would conclude with . The Prophet (peace and blessings be upon him) was informed of this and said: ? He said: "Because it is the description of the Most Merciful, so I love to read it." The Prophet (peace and blessings be upon him) said: . But is this a prescribed command, meaning that we tell people: "Conclude your prayer recitation with "? The answer is no. For this reason, the Messenger (peace and blessings be upon him) did not conclude his prayer recitation with , nor did he order the community to do so. However, he approved the one who did this, considering it the description of the Most Merciful, and he loved to read it. Also from this is wasal (continuous fasting), wasal al-sawm (continuous fasting). The meaning of wasal al-sawm is that a person connects two days with one suhur (pre-dawn meal) without breaking his fast between them. This is wasal. The Prophet (peace and blessings be upon him) approved of a person continuing until the time of suhur only. He said: "Whoever among you wishes to continue, let him continue until the time of suhur," and he prohibited anything beyond that. But is continuing until the time of suhur prescribed, or is it better to hasten to break the fast? Which is it, brothers? It is better to hasten to break the fast. But if he abstained and did not eat anything except at the time of suhur, this would be permissible (ja'iz), even though those who do so do it as an act of worship. The Prophet (peace and blessings be upon him) permitted their worship in this manner, but he did not prescribe it for the community.
And from this is also that Sa'd ibn Ubadah (may Allah be pleased with him), who was the leader of one of the two tribes of the Ansar. Who are they? Are they al-Aws or al-Khazraj? Who is the leader of al-Aws? Sa'd ibn Mu'adh. Sa'd ibn Ubadah (may Allah be pleased with him) gave in charity his makhraf, meaning his date palm grove that bears fruit, giving it in charity for his mother after her death. The Prophet (peace and blessings be upon him) approved him for that.
He approved him for that, but is this prescribed in the sense that we order people to give in charity on behalf of their deceased? The answer is no. For this reason, the Prophet (peace and blessings be upon him) did not order people to give in charity on behalf of their deceased. Rather, he (peace and blessings be upon him) said: He did not say "give in charity for him" or "fast for him" or "read for him" or "pray for him," but he said "or a righteous son who prays for him." So he did not guide to donating good deeds to the dead, but he guided to supplication. However, even so, if a person gives in charity for the deceased, or fasts for him, or reads for him, or prays for him, that is permissible (ja'iz), but it is not prescribed (mashru') in the sense that a person is required to do this.
So, we say that a thing may be permissible (ja'iz) by the Shari'ah, but it is not prescribed (mashru') for the community to do it and carry it out. We have mentioned several examples.
Now we return to mention them. Who remembers the first example?
The student: ...
The Shaykh: Yes, well done. The man whom the Messenger (peace and blessings be upon him) sent in a detachment, who would conclude for his people when he prayed with them with . The Prophet (peace and blessings be upon him) approved him for that, but he did not prescribe it for the community.
And the second example:
The student: ...

The Shaykh : Yes, wasal (continuous fasting) until the time of suhur in fasting is permissible (ja'iz), but it is not prescribed (mashru'). Rather, what is prescribed is hastening to break the fast. Yes. Here.
The student: ...

The Shaykh : Yes, yes. 'Umar ibn al-Khattab's vow. The Messenger (peace and blessings be upon him) did not prescribe for the community to vow i'tikaf or to perform i'tikaf other than in the last ten days. But he approved 'Umar ibn al-Khattab for his vow that he vowed to perform i'tikaf.
In the fourth example as well: Yes.
The student: ...

The Shaykh : Charity for the deceased. Yes, good. The Prophet (peace and blessings be upon him) approved it, but he did not order people to do it. For this reason, we say if a person does this, it is permissible (ja'iz), but we do not order him to do it. And there is a difference between ordering an action and approving an action.