Benefits of the Hadith: (Go, we will seek a respite for Jabir from the Jew...)

The Shaykh : First, it contains the permissibility of dealing with the Jews. The basis for this is that the Prophet (peace and blessings be upon him) accepted Jabir’s dealing with them. It is well known that the Jews take riba (usury or interest) and deal in it. Branching from this benefit is the permissibility of dealing with a person who deals in riba, provided there is no harm in the transaction between you and him. There is no harm in dealing with him. It also contains evidence for the permissibility of salam (a forward sale paid in advance), based on his saying: If someone asks: Is salam in accordance with qiyas (analogical reasoning) or contrary to it? The answer is that it is in accordance with qiyas, contrary to those who said it is contrary to qiyas and that reason dictates its prohibition, but it was permitted out of pressing need. They say that salam is the sale of a non-existent thing, and a non-existent thing cannot be delivered, so reason dictates that it is forbidden. Our answer to this is that salam is not the sale of a non-existent thing, because you are not selling a specific fruit. That is, you are not making a forward sale on the fruit of this specific palm tree. Rather, you are making a forward sale on fruit in the debt of the one to whom the sale is made, who will bring you what you made the forward sale on, from this palm or from another. So it is not the sale of a specific non-existent thing. Then we say that the reason it is in accordance with qiyas is that we have now denied that it is contrary to qiyas. Then we say that the reason it is in accordance with qiyas is the benefit that accrues to both parties and the removal of need. The original basis for the permissibility of sale is benefit and the removal of need. The basis is that I give you dirhams and you give me the commodity, which removes a need for me and provides a benefit for you, because you generally profit. So it is in accordance with qiyas. It also contains evidence for the permissibility of deferring salam until the harvest. Where is this taken from? From his saying: And this issue has
The student: In dates?

The Shaykh : In dates. Yes, and that is the case. There is disagreement among the scholars on this issue. Some said that it is not permissible to make a forward sale until the harvest or the gathering of the fruit, because it is unknown. Some people harvest early, some delay, and some said it is permissible, and this is the correct view. The hadith of Jabir indicates that he made a forward sale until the gathering of the fruit. If someone asks: What do we consider the beginning of the gathering or the end? The answer is the middle if the two parties dispute, and if they agree, the standard is the gathering of the fruit of the palm trees belonging to the one to whom the forward sale was made, because this is more convenient and is the custom in most cases. It also contains that if the item of the forward sale does not exist when the time comes, the owner of the right, the one who made the forward sale with the dirhams, can wait or take back his dirhams. Is that clear? Yes. And is it permissible for him to appraise the fruit and take the value of the fruit? The answer? No, he has no choice but to cancel or wait. As for saying, “By Allah, dates are scarce this year and expensive, and I am forcing you to buy,” this does not bind him if the high price is contrary to the usual for such a time. And among the benefits of the hadith is the permissibility of asking a debtor for a respite, based on his saying: Meaning until the second year. I say, wait until the second year, but he refused. This is not considered asking people for help; it is not the blameworthy asking, because I did not ask for them to forgive me, but I asked for a respite out of pressing need for it. I may not have anything when the term comes due, so I ask him for a respite. And Jabir did so. Then he said: Among the benefits of the hadith is the permissibility of a person accompanying his companions, or the prescription of his accompanying them, based on the saying of the Messenger (peace and blessings be upon him), where he said to his companions: Because there may be good in this. First, the companions walking with a person gives him some dignity, especially since he will go out to the gardens. The Messenger (peace and blessings be upon him) went out to the gardens, which may be outside the city. Also, he may need them for something and seek their help. Among the benefits of the hadith is the permissibility of surrounding the owner of the right, even if he is of a lower rank than the one surrounding him. Who is it? Because the Messenger (peace and blessings be upon him) asked the Jew to give him a respite, and it is well known that the rank of the Jew is nothing compared to the rank of the Messenger of Allah (peace and blessings be upon him). Among the benefits of the hadith is the Jews’ exalting of the Messenger (peace and blessings be upon him), based on his saying: And in it is their arrogance regarding the truth, for they turned away from the Messenger of Allah. So he said “Abu al-Qasim,” and it is well known that addressing a person by his kunya (patronymic) is a form of exalting him, as the poet says:
I address him by his kunya when I call him to honor him *** And I do not use his title, for a bad title is a defect
So he said, "I will address him by his kunya, meaning I will call him by his kunya and say, 'O Abu So-and-so.'" In this is the arrogance of the Jews regarding the truth, for it was obligatory for him to say, "O Messenger of Allah," but he was arrogant about that, may we seek refuge in Allah. In it is also that the Messenger (peace and blessings be upon him) used to do things after deliberation and consideration, because after he spoke to him and he refused, he went to walk around the palm trees and look to see if he could look at them, if he could take from the palm trees, so that when he spoke, he would do so with knowledge. And so it is befitting for a person, when speaking about matters, not to take them lightly, but rather to look into the matter and estimate it before speaking, so that he is on the right path regarding his affair. In it is also evidence for the permissibility of a person disposing of a small amount, even if he has a debt. From where is this taken? From the fact that Jabir brought to the Prophet (peace and blessings be upon him) some fresh dates, even though the fruit of his palm trees was not sufficient. But this is what is customary, because it is like food and the like. If you invite a person, for example, to a feast, or if he hosts you, and you offer him his hospitality, there is nothing wrong with it. Among the benefits of the hadith is also that a person may relax by seeking shade, and it is not said that this is from the category of leaning toward worldly life, because the Messenger (peace and blessings be upon him) said to Jabir: to take shade with it. And it was possible for him (peace and blessings be upon him) to take shade under the shade of the palm trees, but the shelter provided more shade. In it is also the permissibility of spreading out a bed, spreading out the bedding, and it is not said, "Sleep on the ground," because the Prophet (peace and blessings be upon him) asked Jabir to spread out a bed for him. And the fact that some people now claim to be ascetics and say, "Do not spread out a bed for me," and they sleep on the ground, we say that this is permissible, but perfection is that a person does not refrain from what Allah has made permissible for him except for a Shari'ah reason. If there is a Shari'ah reason such that you fear that this man will burden himself by spreading it out for you, then there is nothing wrong with saying, "Do not spread it out." Otherwise, enjoy what Allah has made permissible for you, as the Messenger (peace and blessings be upon him) did. In it is evidence that it is not befitting for a person to burden himself with things, neither in acts of worship nor in customs. Do not burden yourself, do not tire yourself, contrary to those who imagine in some texts that a person should burden himself. One of you asked me about a man who says that it is befitting for him to look at cold water to perform wudu with it and to take a ghusl with it, and that on his seat, the colder it is, the better and the more reward. And he cited the saying of the Messenger (peace and blessings be upon him): and Yes, and he said that it is befitting for a person to intentionally seek cold water in order to be included in what by which Allah raises degrees and expiates sins. And this is a wrong understanding, because the meaning of the hadith is that hardship or the coldness of the water should not prevent you from performing wudu properly, and the meaning is not that you should intentionally seek this thing. Allah the Exalted says: For example, I have heated water that is suitable for the nature, and I say, "I will not perform wudu with it, or I will not take a ghusl with it, and I will look for cold water." Yes, this is an error and misguidance in understanding. But yes, if I do not find anything but this cold water, I do not say, "By Allah, I will abandon the wudu." Yes, as some people used to ask us for a ruling last night, saying that it became obligatory for him to take a ghusl, and the bathroom had no door, so is it permissible for him to perform tayammum because he fears that air will enter him while he is in the bathroom and he will perform tayammum? Yes, if this door were opened, some people might open the gap so that air would enter him and use it as an excuse. And what is the answer for this man? We told him, "Put a cloth or a garment over it and take your ghusl." But there is also a barrier, the water stopped, because it reached 9 degrees below zero yesterday. Yes, he said, "The water stopped, and the heaters do not get water until you push the hot water, and we have nothing to heat, for example, water that is not frozen. So do we wait until the sun comes out, or do we perform tayammum and pray Fajr?" Meaning, he performs tayammum? Yes, he performs tayammum so that the time does not pass if it is not available. But if he finds it close to him, for example, in public tanks, then it is obligatory for him to seek it in the public tanks. For example, if some mosques have tanks that are not high or not frozen, it is obligatory for him, and it is not obligatory for him to go to people and knock on doors saying, "Give me." So the scholars said regarding water that it is obligatory for him to accept it as a gift, not to ask for it. Accepting it as a gift means if it is given to him, not asking for it means he does not ask people to give it to him. But if he finds it for sale, he buys it. Yes, in any case, I say that it is not befitting for a person to be severe with himself. This Prophet (peace and blessings be upon him) is the master of the scrupulous and the ascetics, and he said to Jabir: and he said: also. We have not finished the benefits of the hadith. In it is also evidence for the permissibility of sleeping after eating. From where is this taken? Is that so? He slept and then woke up, he slept and then woke up. And this matter returns to medicine: does a person, for example, get harmed if he sleeps immediately after eating, or does he not get harmed? I do not have knowledge of this from a medical perspective, but a person is his own doctor. If he has tried and found that he gets harmed, he does not sleep at first until it becomes easier for him. And if he does not get harmed, there is nothing wrong with it. And it may make a difference between one who filled his stomach and one who ate a little. Yes. In it is also evidence for the repetition of intercession, and that a person does not consider himself too high to repeat, because some people, if they intercede once and then are refused, they give up and leave. And this Prophet (peace and blessings be upon him) spoke to the Jew first, then spoke to him second, then spoke to him third. So what is befitting, as long as there is hope in the matter, is to repeat the request, except if the situation is accompanied by something that necessitates leaving off the insistence, then that is another matter. The original rule is that insistence in intercession is not considered a blame, because a person insists for himself and not for another? For another. In it is also a sign of the Messenger (peace and blessings be upon him). How is it a sign? That he paid the debt from this dates that the Jew refused to take or to give him time. And despite that, he paid his debt and said that there was a surplus from it. And this has many parallels in the Prophet's (peace and blessings be upon him) multiplication of food. In some wordings of this hadith, they offered the Jew to take the dates on the basis of the debt he had, but he refused because it was little. So the scholars took from this that it is permissible for a person to pay a debt approximately, even if it is estimated, on the condition that it is like his debt or less, or that it is known to be more than his debt. And as for there being hesitation, it is not permissible. Is that clear? Good, you ask me, for example, for one hundred sa' of dates, and I say, "We will leave it, take one hundred sa' of dates." We say that he does not take it, either we know that it does not reach one hundred, or we know that it is more than one hundred. In this case, it is permissible, because if we know that it is less than one hundred, then the owner of the right has waived part of his right, and there is nothing wrong with that. And if we know that it is more, then the one who is owed has agreed to the increase in the payment, and this is also permissible. But if we do not know whether it increases or decreases, it becomes forbidden. Why? Because there is gharar (excessive uncertainty) in it, as it may increase, in which case the one who is owed becomes a gainer and the one who is paying becomes a loser, or it may decrease, in which case the one who is paying becomes a gainer and the one who is owed becomes a loser. And this is a type of maysir (gambling). And this matter applies to dates and other things. Perhaps I buy from a person known weights of meat, and he has a pile of meat and says, "Take it for your weights." We say in this detail, either we know that it is less or more, or we doubt. If we know, the matter is permissible. And if we doubt, the matter is not permissible, because it is maysir, and no one knows whether he is a gainer or a loser. In it is the prescription of giving good news with what brings joy, because Jabir gave the Prophet (peace and blessings be upon him) good news about what happened. But did he give him good news about what Allah the Exalted gave him of signs, or about what happened of signs, or did he give him good news about the clearing of Jabir's debt, or both? Good, but the Messenger said: So it appears that he gave him good news about the sign that happened to him, because this sign would be an indication that Muhammad is the Messenger of Allah (peace and blessings be upon him). And it may be about both matters, because there is no doubt that the Messenger (peace and blessings be upon him) would be pleased if Jabir paid his debt. The important thing is that this is a principle in giving good news about something.
The mu'adhdhin: Allahu Akbar, Allahu Akbar ....

The Shaykh : And in it is also evidence that it is obligatory for the Messenger (peace and blessings be upon him) to testify to himself regarding the message, by his saying: and it is so. And in it is also evidence that it is recommended for a person, when the established signs are present, to confirm that with certainty, because when the Messenger (peace and blessings be upon him) was informed of what was informed to him, he confirmed this with certainty and was assured that he is the Messenger of Allah (peace and blessings be upon him) due to the blessing that occurred through him. Yes, that is correct.