Continuation of the benefits of the hadith: “Do not drink from vessels of gold and silver…”

The Shaykh : In the hadith of Hudhayfah, what did we mention? The benefits, but I do not know what came before?
The student: ...

The Shaykh : What?
The student: ...

The Shaykh : Yes, very well. Some people used this hadith as evidence for the claim that disbelievers are not addressed with the branches of Islam and are not punished for them—Mas'ud, are you with us or are you leaving? Huh? I am asking you, are you with us or not?—based on his statement: The lam indicates permissibility, or if you wish, say it indicates exclusivity. This is one of the opinions in this issue: that disbelievers are addressed with the branches of Islam just as they are addressed with the foundation of Islam. Some scholars held that they are addressed with the branches of Islam and cited the saying of Allah the Exalted: The indication from the verse is that if they were not punished for these actions, there would be no benefit in mentioning them. Among the things they mentioned is that they do not feed people, and the highest form of feeding people is zakah, and one who abandons it does not become a disbeliever. This indicates that they are addressed with the branches of Islam. This is from the perspective of textual evidence. From the perspective of reasoning, if a Muslim is punished for abandoning these things and is addressed with them, then a disbeliever is even more so. This is the stronger position. The answer to the hadith of Hudhayfah is that the Prophet (peace and blessings be upon him) reported a reality, and reporting a reality does not indicate its permissibility. For example, the Prophet (peace and blessings be upon him) said: He reported that we will follow that path and emphasized it, yet it is not permissible by consensus. Similarly, he reported that the al-Da'ina, which is a woman traveling from such-and-such place to such-and-such place, fears no one but Allah. The intended meaning is the establishment of security, not that such travel is permissible. Reporting a reality in terms of existence and decree does not indicate its permissibility in the Shari'ah. So they are for them in this world because they use them and do not care, but this is not an approval of their use. If someone asks, “If we see a disbeliever drinking from vessels of gold and silver, based on this understanding, must we rebuke him?” We say, it is not obligatory, because the obligation in calling a disbeliever to Islam is to start with the most important matters first. For this reason, when the Prophet (peace and blessings be upon him and his family) sent Mu'adh to Yemen, he ordered him to make the first thing he calls them to the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah. Then, if they respond, he is to inform them of the obligation of prayer. Then, if they respond, he is to inform them of the obligation of zakah. This indicates that we first order them to submit to Islam. Yes, it is obligatory for us to rebuke them for what they openly display of the symbols of their disbelief in the lands of Islam, such as drinking intoxicants and the like. We prevent them from this because it is forbidden among us, and it is not permissible for them unless they submit to the rulings of Islam so that Islam is the highest authority.
Among the benefits of this hadith is that a person should not grieve over what he has missed from the matters of this world, such as enjoying its luxuries. Why? Because the believer has the Hereafter. And Allah the Exalted said: This is general. And He said to His Prophet Muhammad (peace and blessings be upon him and his family):
And among the benefits of this hadith is also the affirmation of the Hereafter and the bliss contained therein, based on his statement:
And among its benefits is that a person should be consoled for what he has missed of the bliss of this world. The reason for this is that when the Messenger (peace and blessings be upon him) prohibited drinking and eating from vessels of gold and silver, he consoled the believers by mentioning what they can be consoled with, which is that they are for us in the Hereafter, and the Hereafter is not far away.
Very well, and among the benefits of this hadith, if we look at the context of Hudhayfah, is that a person should, if we do not say it is obligatory, at least should, ward off from himself what he fears of accusation. Where did you take this from? From his statement: “Behold, I am informing you that I have prohibited him” so that Hudhayfah (may Allah be pleased with him) would not be accused. And for this, there is a principle in the Sunnah, which is what is narrated from the Prophet (peace and blessings be upon him) that he said: And there is a basis for this in the action of the Messenger, where he stood up with his wife Safiyyah bint Huyayy, and she had left him, and she had come in at night while he was in i'tikaf in the mosque. Two men from the Ansar saw him, so they hurried away, hurried away out of shyness of the Prophet (peace and blessings be upon him) and out of modesty before him, because when such a matter involves someone whom a person holds in high esteem, he feels shy. If you were walking in the market and found a person you hold in high esteem and honor, and he was with his wife, would you not feel shy? I feel shy; I do not know if you feel shy or not?
The student: ...

The Shaykh : I feel shy and hurry away, so the two Companions certainly hurried away out of shyness. But the Messenger (peace and blessings be upon him) feared that Satan would cast evil into their hearts, so he said, “It is Safiyyah.” For this reason, they were astonished (may Allah be pleased with them both) and said, “O Messenger of Allah, Glory be to Allah!” He said: The point is that a person should ward off accusation from himself. Very well, and is it permissible for him to swear an oath about that without being asked to swear? Yes, it is permissible for him to swear an oath about that without being asked to swear, if his companion is not convinced except by such a thing. If a man feels that you think he has taled about you to someone... by his behavior or the expressions on his face or the like, and you say, “Some people think that I did such-and-such, but I did not do it,” and you swear an oath to that, there is no harm, because Satan flows through the son of Adam like blood.