What prevents taking both hadiths, the hadith of 'Umar and the hadith of Ibn Mas'ud, in the tashahhud, by reconciling them and resolving the contradiction?

The questioner: All right, our Shaykh, if someone said: As long as the matter exists in both silences, meaning the ruling exists in the action of Ibn 'Umar, yes, in the action of 'Umar (may Allah be pleased with him) and the action of Ibn Mas'ud, and the action of Ibn Mas'ud (may Allah be pleased with him) we attributed it to a prophetic instruction based on ijtihad, whereas the action of 'Umar is based on the original principle.

The Shaykh: Who is "we"?

The questioner: I mean your statement, our Shaykh.

The Shaykh: No, we did not say that.

The questioner: I mean, I mean the other party, the opposing side, excuse me.

The Shaykh: When you said "we," it was confusing to us.

The questioner : They say.

The Shaykh : Yes.

The questioner: It is based on the original principle, which is the explicit text attributed to the Prophet (peace be upon him). So if we say that the matter is permissible in both ways to resolve this contradiction, and that this is a sunnah and this is a sunnah, is there anything that clarifies the issue more and more?

The Shaykh: I don't think so, but it is necessary to revisit some of the discussion. We have 'Umar and we have the Companions; does not this take precedence over that?

The questioner: He also mentioned that 'Umar said it in front of the Companions, for that reason, invoke, invoke the consensus, which is naturally refuted. But a good observation was mentioned earlier by the professor Abu Malik, which is that the place is the place of the Friday sermon.

The questioner: It could be said, our Shaykh, that they, meaning this is easy, our Shaykh, to answer, I think.

The Shaykh : Hmm.

The questioner: It may be added to after the prayer.

The Shaykh: And what you mentioned earlier is also refuted.

The questioner : And what is it?

The Shaykh: From the issue of fear, following 'Umar ibn al-Khattab.

The questioner: But it remains a matter of ijtihad.

The Shaykh: And especially, especially, no problem, and especially since the place is as you say now.

The questioner : Correct.

The Shaykh: It might be a point of view, meaning.

The questioner: Yes.

The Shaykh: But we now, what should we adopt? We now, after seeing this and seeing this, what should our position be? What is the strongest for the indication to us?

The questioner: Correct.

The Shaykh: Is it this story that is narrated about 'Umar or this story that is narrated about Ibn Mas'ud and others of the Companions?

The questioner: That one opens the chest more.

The Shaykh: This is stronger, this one, then I remember, and perhaps some of our brothers at that time, it seemed to remind me, that there is also a hadith of A'ishah.

The questioner: A'ishah, correct.

The Shaykh: Also, she.

The questioner: Says B.

The Shaykh: Says the same as what Ibn Mas'ud said.

The questioner: She was teaching the people.

The Shaykh : Yes?

The questioner: She was teaching the people.

The Shaykh: Ah, so here there is another contradiction.

The questioner : ... .

The Shaykh: There is another contradiction to the hadith of 'Umar, which was claimed to be for teaching and not for narration, and there is also a narration from the Lady A'ishah, and in the same style in which it was claimed that 'Umar's hadith was for teaching, and A'ishah also narrated the hadith for teaching with the wording "Peace be upon the Prophet."

The questioner: Well, our Shaykh, if someone said, the end of the matter, the end of the matter, if someone said: The most probable and the better and the most complete is the action of Ibn Mas'ud, which agrees with the action of the Lady A'ishah and the teaching of the Companions, but if someone did what 'Umar did, we cannot deny it to him.

The Shaykh: This is our position with all matters of ijtihad.

The questioner: No, no, I mean.

The Shaykh: Not just this.

The questioner: It is not declaring wrong, it is not a matter of denial in the sense of misguidance or open sinfulness, no, we are talking about declaring wrong even.

The Shaykh: Even in declaring wrong, in matters of ijtihad, we adopt what appears to us and we leave those who differ from us.

The questioner: Yes.

The Shaykh: And we say to him, one reward, ah, but what did I want to say, something else occurred to me, yes, another benefit in what was said or established about Ibn Mas'ud (may Allah be pleased with him), which is: that the people, as you know, today have fallen into many violations because of their habit of using the address "Peace be upon you."

The questioner: Correct.

The Shaykh: Because of, so they come to the Messenger (peace be upon him) and address him with "Peace be upon you, O Prophet," indeed they address him while they are at the farthest point in the world from the grave of the Messenger (peace and blessings be upon him), and they build on that that the Prophet (peace and blessings be upon him and his family) when he taught the Companions (how, meaning like this...?) they build on that that the Prophet (peace and blessings be upon him and his family) when he taught the Companions the tashahhud with the address "Peace be upon you" means that the Messenger (peace be upon him) hears the peace, and the fact that the Messenger (peace be upon him) hears the peace from afar is a settled belief in the minds of people today, most people believe this, so I see that there is a profound wisdom in this modification that we claim with certainty is by the instruction of the Messenger.

The questioner: Correct.

The Shaykh: It is as if it blocks the door to the claim that the Messenger (peace be upon him) hears the peace of the Muslims upon him, and when we adopted saying "Peace be upon the Prophet," we said that the Prophet (peace and blessings be upon him) when he taught the Companions while he was in his lifetime to say: does not mean that he is teaching them that he hears their peace from behind him when every individual of the praying people behind him says "Peace be upon you, O Prophet," they hear their peace, no, let alone the distance from the Prophet's Mosque, the mosques of al-'Ulayy, let alone Makkah and al-Ta'if, and so on, this means a religious obligation, so there are then two obligations: in his lifetime (peace be upon him) a religious obligation after his death (peace be upon him) a religious obligation What is the secret? We mentioned the secret, it is to cut off the root of this superstition that has settled in the minds of people that the Messenger (peace be upon him) hears the peace of the Muslims upon him wherever they are, although this is contrary to two authentic hadiths, one of which is his saying (peace be upon him) ; so this means that he does not hear the peace, but Allah (Mighty and Majestic) singled him out with a special status unlike the prophets, and all angels who pass by the gatherings of remembrance, whenever they hear a Muslim praying upon the Prophet (peace and blessings be upon him), they convey to him (peace be upon him) his peace, this means that he does not hear, and the other hadith: that al-Hasan ibn 'Ali ibn Abi Talib, as I think (may Allah be pleased with him), saw a man sitting next to the grave of the Messenger (peace be upon him), so he asked him or it seemed he asked him, he said: he is sitting and praying upon the Prophet (peace and blessings be upon him), so he narrated to him after forbidding him this sitting, he said to him, I heard the Messenger of Allah (peace and blessings be upon him) say , it reaches me, meaning: I do not hear it, so our saying in the tashahhud today is an exercise for these people and an exercise as if it lifts from their minds that the Messenger (peace and blessings be upon him) hears the peace that they say in the tashahhud with the address "Peace be upon you" Some narrators of the hadith of al-Hasan ibn 'Ali who said: , one of the narrators, based on the correct understanding, said: "You and the one in Andalusia are the same," meaning it is the same whether you pray upon the Messenger next to the grave or you pray upon the Messenger in Andalusia, and Andalusia at that time was a land of disbelief and misguidance, so it reaches him (peace and blessings be upon him). Finally, the famous hadith comes: . They said: How is that when you have become old? He said: . Perhaps we have prolonged this issue too much.

The questioner : What Allah willed!

Another questioner: But the truth is that it had to be clarified, and I say, may Allah suffice us, may Allah bless you, I say, may Allah bless you, as a final comment on this is: if something had been said after the Companions heard from 'Umar and they were present on Friday after he finished the prayer, it would have reached us.

The Shaykh: Correct.

The questioner: But since it did not reach us, that means the two silences remain on the same level, and the silence that is preferred by the saying of the Prophet (peace and blessings be upon him) or the saying of Ibn Mas'ud or what was narrated from others is the preferred one.