Completing the answer to the previous question, which is that 'Umar was in the position of teaching, not narrating the hadith of the tashahhud?

The questioner : Our Shaykh, they say that the Commander of the Faithful, 'Umar ibn al-Khattab, was in the position of teaching and not in the position of narration. The evidence is that he was teaching people the tashahhud on the minbar and saying, "Say it," so he was teaching them. And yet, he said to them, "Peace be upon you," and he did not say to them, "Peace be upon the Prophet."

The Shaykh : The Messenger himself said: .

The questioner : Yes, that is not the case, but we directed the statement regarding 'Umar (may Allah be pleased with him) that he was in the position of narration, so it was not permissible for him to change what he heard from the Messenger of Allah (peace and blessings be upon him).

The Shaykh : This was the answer given earlier. When Ibn Mas'ud was in the position of narration, he narrated the report as he was taught.

The questioner : But when he was in the position of teaching.

The Shaykh : But then, when he was aware of the tawqif (divine authorization) to which reference was made earlier, he distinguished between what he narrated to them from what the Messenger (peace be upon him) taught him, and what they should say after his death (peace and blessings be upon him). So I do not find an answer more than what was given earlier.

The questioner : Our Shaykh, it seems they mention that the incident happened after the death of the Messenger (peace be upon him), the incident of 'Umar.

The Shaykh : What do you mean by the incident?

The questioner : The incident of 'Umar and his standing on the minbar and his speech, evidenced by the fact that 'Abd al-Rahman ibn 'Abd al-Qari was a Tabi'i and did not live to see the time of the Prophet.

The Shaykh: Yes.

The questioner : Therefore, this teaching took place after the Prophet's death. If this tawqif had been present in the mind of 'Umar (may Allah the Exalted be pleased with him), it would have been transferred to him. So, in my opinion, my teacher (may Allah preserve you), their biggest objection is the issue that this was after the death of the Messenger (peace and blessings be upon him), and whether it was in the position of teaching or narration. What matters at this time is that he mentioned "Peace be upon you"?

Another questioner : The objection, in my opinion, remains standing, meaning because, yes?

The Shaykh : The narration: "Upon you."

The questioner: Yes.

Another questioner : "Peace be upon you," I mean it was a slip of the tongue.

The Shaykh: Yes.

The questioner : The objection remains standing, because the position of teaching is not the position of narration. This is the point that really needs some clarification so that the objection is removed.

The Shaykh: Yes.

The questioner : Our brother Abu 'Abdullah.

Another questioner : Yes?

The questioner : That it was after the death of the Prophet (peace be upon him).

Another questioner : He was teaching people.

The questioner : That is it.

The Shaykh : Yes, my answer to this objection, if Allah wills, is easy. After we have known the correction we mentioned regarding Ibn Mas'ud that it was not from his own ijtihad (independent legal reasoning) first, and that he was not alone in this matter second, and third and finally that this cannot come from the group of Companions except by tawqif from the Prophet (peace and blessings be upon him and his family), I hope our brother 'Isa will pay attention to this. So I say, after we keep these three premises in mind, we arrive at the following result or conclusion: This is a tawqif. If one Companion had known it, it would have been a proof against another Companion who did not know it. How much more so when they were Companions! And how much more so when they were a group! Therefore, the objection mentioned is only refuted on the basis of the claim that this was ijtihad from Ibn Mas'ud and those who followed him in that. But since we have closed off the possibility of this ijtihad and removed it entirely from being a possibility, nothing remains but that it is a tawqif. The meaning of tawqif is that the Messenger (peace and blessings be upon him and his family), in one phrase or another, informed some of the Companions of this knowledge and this ruling. It is not necessary in all the rulings of the Shari'ah that the Prophet (peace and blessings be upon him) be able to inform every Companion on earth at that time, or even in the Blessed City of Madinah. Rather, if it reached a group of them, he has fulfilled the obligation, the obligation of conveying the message upon him. If that is the case, then the objection has collapsed from its root, if Allah wills. This is one thing. Another thing is that it should not be forgotten that no matter how high and elevated a scholar is in the hadiths of the Messenger (peace be upon him), whether he is a Companion, a Tabi'i, or one who came after them, the matter with these people, as you know briefly, is that they are not infallible. And in detail, as we learned from Imam al-Shafi'i (may Allah have mercy on him) in his wonderful and beautiful statement that benefits us in what we are dealing with now, he said: "There is no Sunnah of the Sunnahs of the Prophet (peace and blessings be upon him and his family) but that it is hidden from some of the scholars. So whatever I say or whatever principle I establish from the Sunnah of the Messenger of Allah (peace and blessings be upon him and his family) that contradicts my statement, take the Sunnah of the Messenger of Allah (peace and blessings be upon him and his family) and cast my statement aside." So, after we have prepared the ground, provided evidence, and presented the proof that this change is not from the ijtihad of the Companions but from a tawqif from the Messenger (peace be upon him), as I said earlier in one way or another, we then say that it is possible that this was hidden from some of the Companions. And when we interpreted the statement of Ibn Mas'ud, "When he died, we said," it is evident that he does not mean all the Companions of Madinah, and al-Ta'if, and Makkah, and so on, but rather he means at least what the plural indicates, three at least, meaning. Then we supported this indication with the narration of 'Abd al-Razzaq in his Musannaf: that the Companions of the Prophet (peace and blessings be upon him and his family) used to say that. It is not then, it is not then necessary that every Companion has knowledge of this tawqif. And there is no harm in me mentioning this to establish this principle in the minds of our brothers, the people of the Sunnah, which is: that it should not be difficult for them to accept a statement if it is attributed to some of the Companions that the news did not reach them. And you have known the statement of al-Shafi'i, and al-Shafi'i, whose denial is absolutely impossible. 'Uthman ibn 'Affan (may Allah be pleased with him), and he was a Caliph over the Muslims, used to say: "If a man has intercourse with his wife and he is dry, and dry means he did not ejaculate, then there is no ghusl (full ritual bath) upon him." If something like this was hidden, and there are very explicit texts, such as the hadith of 'A'ishah (may Allah be pleased with her): , then on the assumption of what was said earlier regarding the hadith of 'Umar that it was for teaching, it can be said: This tawqif was hidden from him, which did not come to us in an explicit phrase from the Messenger (peace be upon him), just as the explicit phrase in that place was hidden from 'Uthman. This is what.

The questioner : Another thing, they say: They say now, since, yes, how did the Companions remain silent about the teaching of 'Umar (may Allah be pleased with him), meaning they consider it a tacit consensus.

The Shaykh : Okay, we return to the statement. If they consider it a tacit consensus, yes?

The questioner : And why do they not consider?

The Shaykh: Yes.

The questioner : Their silence regarding Ibn Mas'ud a tacit consensus?

The Shaykh : Why, what do they say about Ibn Mas'ud and the other Companions, did they remain silent about this? Since.

The questioner : It is not that one person denied it to them!

The Shaykh : Since they did it.

The questioner : Yes.

The Shaykh : As long as they did what was contrary to what was known, and contrary to what they claimed was a silent consensus, this is said in the case where there is no report from Ibn Mas'ud and the report from Tawus mentioned earlier. Nevertheless, we know from our practice of the Sunnah, and our following of the reports of the Companions and their stance toward Ibn 'Umar—may Allah be pleased with him—that 'Umar had a boldness and a dominance, and he had a fear in the hearts of his Companions, to the point that some might say that there should not be among the Companions anyone who does not speak the truth toward 'Umar. But they had a viewpoint, and in reality, this viewpoint should be adopted by the groups that now rise up against some rulers under the claim of reform and the like, without considering that stirring up fitnah is a great calamity and a very great one. We know from the authentic Sunnah things that indicate what I mentioned earlier. Let us mention, for example, that it was the position of 'Umar—may Allah be pleased with him—that "if a traveler does not find water for months, he does not pray," and consequently does not perform tayammum. When it reached him that 'Amir ibn Yasir was issuing rulings to the people that a traveler who does not find water should perform tayammum and pray, he sent for him. He said: "Yes, O Commander of the Faithful, do you not remember that we were travelers and we lost the water and we rolled in the dust as a beast rolls, and when we came to the Prophet (peace and blessings be upon him), he said to us: He said: "I do not remember." He said: "Then, O Commander of the Faithful, hold back, hold back from this ruling?" He said: "No, you have only been given authority over what you have been given authority over, you have only been given authority over what you have been given authority over."

The questioner: Allah is the Greatest!

The Shaykh : And similarly, Abu Musa al-Ash'ari has a story that is exactly like this, if we note this first, and note that perhaps 'Umar ibn al-Khattab, in that place and on the pulpit, had a viewpoint, so what was contrary was not raised in his face for fear that something of fitnah would occur, this and that softens the matter toward such a report about 'Umar—may Allah be pleased with him.

The questioner : Added to this is something else, and Allah knows best, which is that 'Umar was on the pulpit on a Friday, and he was teaching the people their religion, and perhaps they were silent from this angle, that it is not permissible to speak and respond to the preacher while they are present and listening to the sermon on Friday.

The Shaykh : A complete, good observation.

The questioner : Yes, that is so. So the matter remains in the conflict of the two silences; this is a general silence and this is a general silence, and the general silence is outweighed by evidence that comes with an explicit text from another path.

The Shaykh: Yes.

The questioner : The other silence is outweighed.

The Shaykh: Yes.