Continuation of the explanation of the hadith of Jabir ibn 'Abd Allah, who said: The Messenger of Allah (peace and blessings be upon him), when he delivered the sermon, his eyes would redden, his voice would rise, and his anger would intensify until he was as if he were a warner of an army, saying: "You have been given the morning and the evening." And he would say: "I was sent with the Hour like these two," joining his index and middle fingers. And he would say: "As for what follows, the best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad, and the worst of matters are their innovations, and every innovation is misguidance." Then he would say: "I am more worthy of every believer than himself. Whoever leaves wealth, it is for his family, and whoever leaves a debt or dependents, it is for me and upon me."

The Shaykh : The important point is that the Messenger of Allah (peace and blessings be upon him) meant by his statement: "The worst of matters," namely religious matters. Therefore, we define bid'ah (religious innovation) as: "Worshipping Allah the Exalted with what He has not prescribed, in belief, speech, or action"
The word "sharr" (worst) is a superlative noun, but its hamzah was omitted for ease of pronunciation due to frequent usage, just like "khayr" (best).
He said: : "Every innovation is misguidance." Let us look at who this statement came from? From the Prophet (peace and blessings be upon him), who is the most knowledgeable of creation about what he says, the most sincere of creation in what he guides to, and the most knowledgeable of creation about the Shari'ah of Allah. So he knows what he says, and he knows about the Shari'ah, and he is the most truthful of creation and the most sincere of creation, saying: "Every innovation is misguidance, there is no good in it, because it contradicts the Shari'ah of the Prophet (peace and blessings be upon him)." This is one point. And what is there after the truth but misguidance?
Second: It entails fault-finding with the Shari'ah, in that this added innovation means that the Shari'ah was incomplete before that.
Third: It contradicts the saying of Allah (Mighty and Majestic): , because inventing this innovation and making it part of the religion contradicts His saying: , because what is complete does not need to be completed.
Fourth: It opens the door of desires for the Muslim community, because every person who approves something by his taste or thought and worships Allah with it will do it, and at that time, chaos will occur among the Muslim community, and they will not agree on one religion. Therefore, he said: .
From here, we take caution from innovations in matters, due to his saying: , even if it appears beautiful to you, and even if you feel humility or turning back in your heart, know that that will disappear, and distance from the Shari'ah of Allah will follow it.
It is derived from this that innovations are not categorized absolutely, and it is not permissible for us to say that some innovations are good, ever. Therefore, whoever says: "Some innovations are good," his statement is free of one of two things: either what he thought was an innovation is not an innovation, or it is an innovation and not good, though he thought it was good. As for proving that it is an innovation and that it is good, this is not possible, because the saying of the Truthful and the Verifier (peace and blessings be upon him) says: . If someone asks: Is it not the case that the Commander of the Faithful, 'Umar ibn al-Khattab (may Allah be pleased with him), when he ordered Ubayy ibn Ka'b and Tamim al-Dari to stand for the people in Ramadan, and for the people to gather behind one imam, and he went out one night while they were praying, said: "This is a blessed innovation, and the one in which they sleep is better than the one in which they stand", and he praised this innovation?
The answer is: This innovation is relative, meaning in the sense that it was left for a period of time. Otherwise, the Prophet (peace and blessings be upon him) undoubtedly established it as a sunnah (recommended practice). The Messenger (peace and blessings be upon him) stayed with his Companions for three or four nights in Ramadan, then he stayed away for fear that it would become obligatory. This fear disappeared after his death (peace and blessings be upon him), but the people were occupied during the time of Abu Bakr (may Allah be pleased with him), despite the shortness of his period, with jihad and public affairs, and they remained as they were, each praying alone, or two or three people. Then 'Umar (may Allah be pleased with him) ordered Tamim al-Dari and Ubayy ibn Ka'b to lead the people in eleven rak'ahs, and he said: "This is a blessed innovation".
So it is an innovation in the sense that it was left for a period of time, a complete caliphate, which is the caliphate of Abu Bakr, in which this innovation did not take place, but the people started it, so it is a true relative innovation, and it is not the innovation that the Prophet (peace and blessings be upon him) intended.
Then he said: (peace and blessings be upon him), "He is more worthy of us than ourselves," meaning that he (peace and blessings be upon him) shows mercy and compassion to us more than we show mercy and compassion to ourselves, and his Lord (Mighty and Majestic), who is Allah (Blessed and Exalted is He), is more severe and more severe. So Allah is the close friend of the believers and the close friend of the righteous, and He (Glorified and Exalted is He) is more merciful to His servants than a mother is to her child.
He said: The intended meaning of "family" here is the heirs, not all family members. Some scholars used this wording - "for his family," and in a narration "for his heirs" - as evidence that it is returned to the spouses if there is no residuary heir. They said: Due to the generality of his saying . An example of this: If a person dies leaving a wife and a daughter, and we do not find a residuary heir, the case is from four: the wife gets one quarter, and the daughter gets one half. The quarter is one and the half is two, and one remains. We did not find a residuary heir, and the Prophet (peace and blessings be upon him) said: . We did not find a residuary heir, so what do we do? All the scholars said, and it is reported as consensus: that the one remaining is added to the daughter's share, because the wife has only one quarter in the Book of Allah.
Be aware: The daughter has one half in the Book of Allah, so why do we add the quarter to her? It is said: This is a matter of disagreement. Some scholars think it is returned to the daughter, and they cite as evidence the saying of Allah the Exalted: . And others think that this extra quarter is attached to the public treasury, due to the saying of the Prophet (peace and blessings be upon him): , "We have attached the fixed shares to their heirs, and we said to the wife one quarter, and to the daughter one half, and we did not find an heir for the extra, so it is returned to the public treasury, because if we added to the daughter, we would give her more than what Allah prescribed for her."
The important point: Most of the scholars, and it is reported as consensus, that it is not returned to the husband, nor to the wife, unless they are from the residuary heirs. And of course, the wife is not from the residuary heirs unless she is a freed slave, because there is no female residuary heir in herself except the freed slave. But we say: The indication is not clear from this hadith that it is returned to the spouses, because his saying is a description whose application to any one person is not known except through the Quran and the Sunnah, and the Quran and the Sunnah do not indicate the way of returning to the husband or the wife. The stronger opinion in this matter is that it is not returned to the spouses, but it is returned to those with them who have fixed shares if the residuary heir is not found.
He said: , O Allah, send blessings and peace upon him. "Whoever leaves a debt" means he died with a debt upon him, so it is for me and upon me. It appears, and Allah knows best, that there is an inversion and unfolding here that is not in order, because his saying corresponds to his saying: "Upon me," : And they are the small children who are lost if they do not have a guardian, corresponds to his saying: . And it is possible that this and that, meaning that the debt is to him and upon him, meaning it is directed to him, and he is responsible for it, and so are the dependents.