Rule: If a man exerts his effort and performs an act of worship, and it is later revealed that he was mistaken, he is not ordered to repeat it.

The Shaykh : It is derived from this hadith that if a man exerts his effort and performs an act of worship based on his ijtihad, and it is later revealed that he was mistaken, he is not ordered to repeat it. The reason for this is that the Prophet (peace and blessings be upon him) did not order 'Amir ibn Yasir to repeat the prayer, even though this tayammum was not valid or prescribed. This rule is important and benefits you in this chapter and others. Many people today live in an ignorant environment where they do not know, so some obligatory duties are missed. Do we order them to make up the missed acts, or do we say that there is no obligation to make them up? Let us suppose that a man lived in the desert, meaning among the Bedouins, and it is generally the case that there is much ignorance among them. He did not know that the 'Asr prayer is four rak'ahs, so he prayed it as two rak'ahs and remained in this state for several years. Then it became clear to him that the 'Asr prayer is four rak'ahs. Does he repeat what he previously prayed or not? The answer is that he does not repeat it. Why? Because he was ignorant, had no one to teach him, and did not have the leisure to learn. Such a person is not obligated to repeat the prayer. Similarly, this is what women often ask about. A woman reaches puberty, meaning she starts menstruating at a young age, and when she menstruates she has reached puberty. She does not fast, and she does not inform her family that she is menstruating out of shyness and modesty. She does not fast, and perhaps she fasts with her family even during the days of menstruation. We also say that if she is in a country where there is no one, or if she is in a place where there is no one to turn to for knowledge, then she is excused. However, if there is someone to turn to for knowledge, but she was negligent in not asking, then she is not excused.
It is derived from this hadith that the one who exerts effort (mujtahid) is not blamed or rebuked, even if he errs in his ijtihad. The reason for this is that the Prophet (peace and blessings be upon him) did not rebuke 'Amir ibn Yasir and did not scold him for his ijtihad, even though he had erred in it.
It is also derived from this hadith that no one is protected from error, not even the Companions (may Allah be pleased with them). 'Amir ibn Yasir was a noble and well-known Companion, and yet he erred. Error occurs in every human being. The Prophet (peace and blessings be upon him) said: And although the intended meaning here is sin, rather than error which is committing a sin unintentionally, it includes every person who errs. However, the Messengers (peace and blessings be upon them) are protected from persisting in error. That is to say, if something erroneous were to come from some of the Messengers, they are protected from persisting in it, unlike others who may err and not be alerted to the error. This is the difference between the Messengers and others: the Messengers do not persist in error, whereas others may not be alerted to their error. Yes, yes?

The questioner : ...

The Shaykh : What? Yes.

The questioner : ...

The Shaykh : And what is it? How?

The questioner : ...

The Shaykh : Yes, yes. This is also one of the benefits: it is recommended for the teacher to teach through practical application, because that is closer to understanding. Because he said: and he did not say, "Strike the ground and wipe your face and hands," but rather he taught him by doing it. This is something that a scholar should employ in difficult issues so that the students understand quickly. And it was , yes.