Benefits of the Hadith: (That 'Umar (may Allah be pleased with him) passed by Hassan reciting poetry in the mosque . . . )

The Shaykh : In this hadith, there are benefits, among which is the permissibility of reciting poetry in the mosque, based on this hadith. Do we say that this was by the approval of 'Umar, or by the approval of the Prophet (peace and blessings be upon him and his family)?
The student: The second.

The Shaykh : The second is by the approval of the Prophet (peace and blessings be upon him and his family), but this is conditional. It is conditional on the subject of the poetry being a beneficial subject, not a subject of frivolity, and on the recitation being of noble deeds and the like of what is recited about the predecessors, so that there is benefit in the poetry. The second condition is that it does not harm anyone. If it harms the worshippers, it is prohibited due to the harm. The evidence for this condition is that the Prophet (peace and blessings be upon him) prevented the eater of onion and garlic from entering the mosque so that people would not be bothered by the smell. How much more so if they are bothered by what they hear from the voice of this reciter, which disturbs their prayer, supplication, recitation, and other things. The third condition is that it does not lead to people gathering around him such that they disturb the people of the mosque. Because if the reciter is good at reciting and has a beautiful voice, he will inevitably captivate the minds of people and they will gather to him. If this happens, it is prohibited so as not to disturb the people and so that fitnah (trial, discord or temptation) does not arise from this man, causing people to crowd around him.
Among the benefits of this hadith is the etiquette of 'Umar (may Allah be pleased with him), in that he did not disapprove of it outright, but he observed him. He observed him because 'Umar (may Allah be pleased with him) had in his heart that this man could not recite in the mosque except based on proof. However, he did not leave him alone but observed him. In it is the benefit that he informed him that the Prophet (peace and blessings be upon him and his family) approved of it.
Among the benefits of this hadith is the permissibility of acting upon gestures and signs that appear on a person's face, which is similar to acting upon intuition. It is understood from Hassan's comprehension that 'Umar, what? disapproved of him. This is something innate in people, that they sense a person's satisfaction and displeasure in what appears on his face. And Allah the Exalted said: And He said: And He said: What? So acting upon such indications has a basis in the Shari'ah. But does this constitute a binding proof or not? The answer is no, but it is an indication that a person should investigate after its existence.
Among the benefits of this hadith is the boldness of the Companions (may Allah be pleased with them) in truth, and that is in the saying of Hassan: Because this, regarding 'Umar ibn al-Khattab (may Allah be pleased with him), is a strong expression. And he could have sufficed, if he had wished, to say, "I used to recite about him, and what?"
The student: ...

The Shaykh : And in it is the Messenger of Allah (peace and blessings be upon him and his family)
And in it is also acting upon the approval of the Prophet (peace and blessings be upon him and his family), and that what he approved of is a proof. Because Hassan argued with what? with the approval of the Prophet (peace and blessings be upon him and his family) of him regarding reciting in the mosque. And there is no doubt that the Prophet (peace and blessings be upon him and his family) does not approve of falsehood. For this reason, the scholars made the Sunnah of the Prophet (peace and blessings be upon him and his family) three categories: speech, action, and approval, meaning the approval of another person regarding a thing. But what he approved of, either it is from what is worshipped, in which case it is worship, or it is from what is not worshipped, in which case it is not worship but is permissible. But is what he approved of from the acts of worship from his Sunnah to which all people are called, or is it not? The answer is that this has come before us, and we said that it is not from his Sunnah to which people are called. And we gave examples of this, among which is:
The approval of the Prophet (peace and blessings be upon him) of the man who used to recite to his people during his travel, concluding with So he approved of him and did not disapprove of him. But the Prophet (peace and blessings be upon him) did not make it a Sunnah for his Ummah. He did not say to his Ummah, "When you recite the Qur'an, conclude with Or he does it himself, but it is from the category of the permissible. But the approval of such an action is from the Sunnah. So there is a difference between saying the action is from the Sunnah, or the approval of it is from the Sunnah. We do not disapprove of him if he commits to concluding with it. We do not disapprove of him because the Prophet (peace and blessings be upon him) approved of him. But we do not say to people, "Conclude your prayer recitation with "
And among that is continuous fasting (wasal). It is permissible, but hastening to break the fast, what? is better than it. Until the Prophet (peace and blessings be upon him and his family) said:
And among that is also his approval of 'A'ishah (may Allah be pleased with her) regarding performing 'Umrah when she had entered the state of ihram for 'Umrah to be a mutamatti'ah (one combining 'Umrah and Hajj with a break between them). But what prevented her from completing it was that she menstruated during the journey. So the Prophet (peace and blessings be upon him) ordered her to enter Hajj with the 'Umrah so that she would become a qarinah (one combining 'Umrah and Hajj in one ihram). And he informed her that by doing so, she had achieved both Hajj and 'Umrah. So he said to her: But she was not at peace in her soul except to perform an independent 'Umrah, so that the wives of the Prophet (peace and blessings be upon him and his family) would not boast over her and say, "We performed 'Umrah and Hajj, and you performed only Hajj." And at that time, we do not say it is recommended for every woman who entered ihram as a mutamatti'ah and then menstruated before performing the 'Umrah and combined them, to perform 'Umrah after Hajj. But if she does it, there is no harm. We do not say that she is an innovator or forbid her from this. Rather, we say there is no harm. Because the Prophet (peace and blessings be upon him and his family) did not give his Ummah a general statement saying, "Whoever performed 'Umrah as a mutamatti'ah and then menstruated before performing the 'Umrah, should perform it after Hajj." Rather, the apparent meaning of his conversation with 'A'ishah is that the best is not to do that. And for this reason, it came in some wordings of Muslim that the Prophet (peace and blessings be upon him) said that to her as a way of accommodating her, because the Messenger (peace and blessings be upon him) does not like a person to be anxious about any of his acts of worship as long as the matter is broad. So let him do it.
Among the benefits of this hadith is the clarification of the sanctity of mosques, and that this is a well-known matter among people. And that is because 'Umar observed Hassan, and Hassan informed that he did that in the time of the Prophet (peace and blessings be upon him and his family).