Reading from the author's text with commentary and collation of manuscripts: "And as for the statement of 'Umar
Machine translationRead the Arabic original
The reader: "And as for the statement of 'Umar (may Allah be pleased with him): 'What a good innovation this is,' most of those who argue with this, if we wanted to establish a ruling based on the statement of 'Umar in which he was not contradicted, would say: The statement of a Companion is not a proof, so how can it be a proof for them in contradiction to the statement of the Messenger of Allah (peace and blessings be upon him)? And whoever believes"
The Shaykh : Meaning, the Shaykh (may Allah have mercy on him) intended that these people who say they argue with the statement of 'Umar, if the statement of 'Umar came without contradiction, they would say: This is the statement of a Companion, it is not a proof. And this indicates the prevalence of desire, and may Allah protect us, in some people, that if a thing agrees with their desire, it is a proof, and otherwise it is not a proof. May Allah grant us well-being. Yes.
The reader: "And whoever believes that the statement of a Companion is a proof, let him not believe it when it contradicts the hadith. So, in either case, it is not permissible to oppose the hadith with the statement of a Companion. Yes, it is permissible to specify the generality of the hadith with the statement of a Companion in which he was not contradicted, according to one of the two narrations, and this would benefit them in the goodness of that innovation, but not in anything else. Then we say: Most of what is in this is 'Umar naming that: an innovation, despite its goodness, and this is a linguistic naming, not a Shari'ah naming. That is because bid'ah in language encompasses everything"
The Shaykh : And this, and this is a naming
The reader: "And this is a linguistic naming, not a Shari'ah naming"
The Shaykh : Not a naming
The reader: "Not a Shari'ah naming. That is because bid'ah in language encompasses everything done for the first time without a prior example. As for bid'ah in the Shari'ah: it is what is not indicated by a Shari'ah proof. So if the text of the Messenger of Allah (peace and blessings be upon him) indicated the recommendation of an act or its obligation after his death, or indicated it absolutely, and it was not practiced until after his death, like the book of charity that Abu Bakr (may Allah be pleased with him) brought out, then if that act was practiced after his death, it is correct to call it an innovation in language; because it is an initiated act, just as the very religion that the Prophet (peace and blessings be upon him) brought is called an innovation and is called a newly invented matter in language, as the messengers of Quraysh said to the Negus about the Companions of the Prophet (peace and blessings be upon him) who emigrated to Abyssinia: 'Indeed, these people have left the religion of their fathers, and have not entered the religion of the king, and they have brought a newly invented religion that is not known'
Then that act which is indicated by the Book and the Sunnah: it is not an innovation in the Shari'ah, even if it is called an innovation in language, for the term bid'ah in language is broader than the term bid'ah in the Shari'ah. And it is known that the statement of the Prophet (peace and blessings be upon him) was not intended to mean every initiated act, for the religion of Islam, indeed every religion brought by the messengers, is an initiated act. Rather, he intended: what is initiated from acts that he (peace and blessings be upon him) did not legislate. And if that is the case: The Prophet (peace and blessings be upon him) had them praying the night prayer of Ramadan in his time, in congregation and individually; and he said to them on the third or fourth night, when they gathered So he (peace and blessings be upon him) attributed his not coming out to the fear of it becoming obligatory, so it is known by that that the cause for coming out is present, and that were it not for the fear of it becoming obligatory, he would have come out to them. So when it was in the time of 'Umar (may Allah be pleased with him), he gathered them on one reciter, and lit the mosque, so this form, which is their gathering in the mosque and on one imam"
The Shaykh : Toward...
The reader: In my copy, and on
The Shaykh : What do you have?
The student: ... on
The Shaykh : He pointed to it, he pointed to it
The reader: Look, he pointed to it
The Shaykh : And Allah, better, on an imam, better, and it is their gathering in the mosque on an imam
The reader: "So their gathering in the mosque on one imam with the lighting became an act they did not practice before; so it was called an innovation; because in language it is called that, and it was not a Shari'ah innovation; because the Sunnah indicated that it is a righteous act were it not for the fear of it becoming obligatory, and the fear of it becoming obligatory was removed by his death (peace and blessings be upon him), so the opposing factor was negated"
The Shaykh : Yes
The Shaykh : Meaning, the Shaykh (may Allah have mercy on him) intended that these people who say they argue with the statement of 'Umar, if the statement of 'Umar came without contradiction, they would say: This is the statement of a Companion, it is not a proof. And this indicates the prevalence of desire, and may Allah protect us, in some people, that if a thing agrees with their desire, it is a proof, and otherwise it is not a proof. May Allah grant us well-being. Yes.
The reader: "And whoever believes that the statement of a Companion is a proof, let him not believe it when it contradicts the hadith. So, in either case, it is not permissible to oppose the hadith with the statement of a Companion. Yes, it is permissible to specify the generality of the hadith with the statement of a Companion in which he was not contradicted, according to one of the two narrations, and this would benefit them in the goodness of that innovation, but not in anything else. Then we say: Most of what is in this is 'Umar naming that: an innovation, despite its goodness, and this is a linguistic naming, not a Shari'ah naming. That is because bid'ah in language encompasses everything"
The Shaykh : And this, and this is a naming
The reader: "And this is a linguistic naming, not a Shari'ah naming"
The Shaykh : Not a naming
The reader: "Not a Shari'ah naming. That is because bid'ah in language encompasses everything done for the first time without a prior example. As for bid'ah in the Shari'ah: it is what is not indicated by a Shari'ah proof. So if the text of the Messenger of Allah (peace and blessings be upon him) indicated the recommendation of an act or its obligation after his death, or indicated it absolutely, and it was not practiced until after his death, like the book of charity that Abu Bakr (may Allah be pleased with him) brought out, then if that act was practiced after his death, it is correct to call it an innovation in language; because it is an initiated act, just as the very religion that the Prophet (peace and blessings be upon him) brought is called an innovation and is called a newly invented matter in language, as the messengers of Quraysh said to the Negus about the Companions of the Prophet (peace and blessings be upon him) who emigrated to Abyssinia: 'Indeed, these people have left the religion of their fathers, and have not entered the religion of the king, and they have brought a newly invented religion that is not known'
Then that act which is indicated by the Book and the Sunnah: it is not an innovation in the Shari'ah, even if it is called an innovation in language, for the term bid'ah in language is broader than the term bid'ah in the Shari'ah. And it is known that the statement of the Prophet (peace and blessings be upon him)
Every innovation is misguidance.
كل بدعة ضلالةNothing prevented me from coming out to you except my dislike that it would become obligatory upon you, so pray in your homes; for the best prayer of a man is in his home, except the obligatory prayer
إنه لم يمنعني أن أخرج إليكم إلا كراهة أن تفرض عليكم فصلوا في بيوتكم فإن أفضل صلاة المرء في بيته إلا المكتوبةThe Shaykh : Toward...
The reader: In my copy, and on
The Shaykh : What do you have?
The student: ... on
The Shaykh : He pointed to it, he pointed to it
The reader: Look, he pointed to it
The Shaykh : And Allah, better, on an imam, better, and it is their gathering in the mosque on an imam
The reader: "So their gathering in the mosque on one imam with the lighting became an act they did not practice before; so it was called an innovation; because in language it is called that, and it was not a Shari'ah innovation; because the Sunnah indicated that it is a righteous act were it not for the fear of it becoming obligatory, and the fear of it becoming obligatory was removed by his death (peace and blessings be upon him), so the opposing factor was negated"
The Shaykh : Yes