Continuation of the benefits of the hadith: (… from Anas that the Messenger of Allah (peace and blessings be upon him) campaigned against Khaybar, saying:

The Shaykh : Either they are fighters or non-fighters. As for the fighters, the commander or someone above him is given the choice regarding them in four matters mentioned by Allah the Exalted meaning either you show them mercy if the public interest requires it, or ransom. Ransom may be with money or with a Muslim prisoner. These are two matters. The third matter is killing, where the commander or the one in authority sees that these prisoners should be killed. This may be derived from his saying and it may be derived from the Sunnah. The Sunnah is undoubtedly established in this. The fourth matter is enslavement, where the commander or the one in authority rules that they are slaves. There is much disagreement among scholars regarding this last one. Who are these? The fighters. As for those who are not fighters, such as a woman, a child, or an old man who has no opinion, these become prisoners. Among the benefits of this hadith is the permissibility of allowing the fighter to take whom he wishes from the prisoners, because the Prophet (peace and blessings be upon him) said to Dhihyyah when he said, "Give me a girl from the captives," "Go and take a girl," and he did not specify one for him. But this returns to the public interest; if the public interest is in such a case, there is no harm, otherwise there is. Among the benefits of this hadith is that if a person is prevented from what he loves for the sake of the public interest, it is permissible to prevent him from it. Because Safiyyah (may Allah be pleased with her) was among the most beautiful of women, and for this reason, who chose her? Dhihyyah chose her. But a well-wisher came to the Prophet (peace and blessings be upon him) and said, "You gave Dhihyyah Safiyyah bint Huyayy, the lady of Quraizah and Nadhir; she is not fit for anyone but you." This is not from the category of encroaching on the right of another, like selling over the sale of a Muslim, but this is from the category of what? It is from the category of advice. And in this there is advice to the Messenger (peace and blessings be upon him), advice to Safiyyah, and advice to Dhihyyah, to the three. As for it being advice to Dhihyyah, and the one who thinks that this is not advice to him, it is because this woman is among the most beautiful of women, and she is of the lineage of a Prophet, and she is also the daughter of the lord of the Banu Quraizah and Nadhir. If an ordinary man took her, she might look down on him. Why? Because of her beauty and her noble lineage. So there would be misery for this man; there would be misery for him because she is the daughter of the lord of the Banu Quraizah and Nadhir, so there would be pride in her, especially with her beauty. As for it being in the interest of Safiyyah, the matter in this is apparent, because she got from whom? The Messenger of Allah (peace and blessings be upon him) instead of a man from the Muslims, and the difference is apparent. As for it being in the interest of Safiyyah, yes. And there is another interest that this woman is the daughter of the lord of her people. If she were the daughter of an ordinary person, there would be a type of humiliation and insult for her. And if she is with the Messenger (peace and blessings be upon him), this is what? It is honor for her and elevation of her status, and she is worthy of that (may Allah be pleased with her). As for it being in the interest of the Messenger (peace and blessings be upon him), it is because this is the ultimate wisdom, and because she is also beautiful, so the Prophet (peace and blessings be upon him) was the most deserving of people of her. And by this we know the wisdom of the Prophet (peace and blessings be upon him) in his management of affairs. Among the benefits of this hadith is the permissibility of exchanging a slave for a slave, due to his saying, "Take another girl from the captives." So the Prophet (peace and blessings be upon him) did not take her from him by force, but he took her and exchanged her for one from the captives. Can it be said that this is evidence that animals are from the category of like-for-like items and not from the category of value-based items? Because the Prophet (peace and blessings be upon him) did not give him her value, but he gave him her like. Yes, it is possible to use this hadith as evidence that animals are from the category of like-for-like items and not from the category of value-based items. And this is the correct view: that animals are from the category of like-for-like items and not from the category of value-based items. And on this basis, if a person borrows a sheep from someone, he must return to him a sheep like it. This is contrary to those who said that animals are from the category of value-based items and that if he borrows a sheep, he is obligated to return its value at the time of the loan. Although some jurists said this, it is weak. Do you understand this? Its image is that a man had guests and he did not have what to slaughter for them, so he borrowed a sheep from his neighbor and slaughtered it. Do we say to this man, "Give your neighbor a sheep" or "Give him the value"? We say the first, unless a sale was agreed upon between them, then that is another matter. Among the benefits of this hadith is the permissibility of making the freeing of a female slave her dowry. If someone asks: How does the woman benefit from her dowry being her freedom? The answer is that the benefit is clear, because now she has become free after she was a slave. Among the benefits of this hadith is that the word "marriage" or "giving in marriage" is not a condition for the marriage contract. Rather, if the master says to his female slave, "I have freed you and made your freedom your dowry," the marriage contract is established. We have passed through the discussion of this in the previous night more fully than this. Among the benefits of this hadith is the virtue of Umm Sulaym (may Allah be pleased with her). Where is this derived from? From her preparing her for him. Undoubtedly, preparation requires things related to the woman, so this is from the virtue of Umm Sulaym. Among the benefits of this hadith is the permissibility of presenting a woman to her husband at night, because she presented her at night. Is it permissible during the day or not permissible?
The students: It is permissible.

The Shaykh : The evidence? It is the hadith of 'Aishah that was mentioned last night. Among the benefits of this hadith is the permissibility of the bride entering upon her husband while traveling. Where is this derived from? From the fact that she was brought to the Messenger of Allah (peace and blessings be upon him) at night. Another benefit is that the one who comes to the other spouse is the wife; she is brought to her husband. The custom of the people among us is for the husband to come to her, either at her family's home or in the palaces. Another benefit of this hadith is the permissibility of seeking the help of others in the wedding feast. Where is this derived from? From the saying of the Prophet (peace and blessings be upon him): "Whoever has something, let him bring it." He said, "And he spread out a mat." However, this is only valid if the custom does not contradict this. If the custom is that a person does not do that, then it is not in accordance with the Sunnah. But if it is the custom that these people, whether a tribe, the inhabitants of a village, or the like, help one another in wedding feasts, then there is no blame on a person for saying, "Whoever has something, let him bring it." Another benefit of this hadith is that there is no blame on a person for choosing the best of food, whether that is by the action of Allah or by his own action. As for by the action of Allah, it has passed us in the book of sales that the Companions (may Allah be pleased with them) brought to the Prophet (peace and blessings be upon him) good dates in exchange for the bad dates. What were they? The bad ones. And he did not forbid them from doing so, but he forbade them from the form of the contract that took place. He ordered them to sell the bad dates for dirhams and buy good dates with the dirhams. This is by the action of Allah. As for what is by the action of humans, the Companions brought dates, ghee, and dried milk, and they were all mixed together and made into Hais. Hais is delicious, combining ghee with dried milk and dates, giving it a pleasant taste and flavor. And perhaps if the ghee is fresh, it may have a pleasant smell. This is evidence for the permissibility of a person choosing the best food, and this is not considered extravagance or waste. Yes, Salim.