The Continuation of the Benefits

The Shaykh : We paused at his statement: Among the benefits of this hadith is the good character of the Messenger (peace and blessings be upon him and his family), as he treated this man in the manner the situation required. This is an aspect of good character, and also an aspect of wisdom.
Among the benefits of this hadith is that the polytheists used to acknowledge lordship, as he said: And that is the case. The polytheists whom the Prophet (peace and blessings be upon him and his family) fought used to acknowledge that Allah is the Creator, the Provider, and the Manager, but they denied oneness of worship. They said:
Among the benefits of this hadith is the universality of the message of the Prophet (peace and blessings be upon him and his family), as the man said, "The Imam to all people," and he said, "O Allah, yes." This is clear in the Book and the Sunnah. For this reason, we oblige the Christians and Jews who say, "We believe in the message of Muhammad, but only to the Arabs," to affirm its universality. Because if they do not believe in its universality, they have lied about Muhammad (peace and blessings be upon him and his family), for Allah said:
Among the benefits of the hadith is the permissibility of emphasizing with such words in this phrase, "O Allah, yes," "O Allah." It is as if it resembles an oath in terms of emphasizing the report or the ruling.
Among the benefits of the hadith is the obligation of the five prayers every day and night, as the man said:
Among the benefits of the hadith is also the obligation of fasting the month of Ramadan for the same reason.
Among its benefits is also the obligation of zakah for the same reason. Among its benefits is that zakah is not obligatory except upon the wealthy, as the man said in the hadith: "From our wealthy." So who is the wealthy? The wealthy in every context is according to his status. That is, one may be considered wealthy in the context of zakah who is not wealthy in the context of Hajj, and one may be wealthy in the context of Hajj who is not wealthy in the context of expenses, and so on. Every context has its own specific wealth. So the wealthy in the context of zakah is the one who possesses
The student: the nisab

The Shaykh : a zakah nisab. Now, the poor person is also according to his status in every context. The poor person to whom zakah is given is the one who does not find his sustenance and the sustenance of his dependents. The poor person in the context of the obligation of zakah is the one who does not find a zakah nisab. So the poor person in terms of receiving zakah is not the same as the poor person in terms of the obligation of zakah.
Among the benefits of this hadith is the permissibility of restricting it to one category of the people of zakah, taken from his statement, "Our wealthy, so we distribute it to our poor."
Among the benefits of this hadith is that it is necessary to generalize, but to the extent possible, to the poor. It does not suffice to give to one poor person. From where is this taken? From his statement: "So we distribute it to our poor." Some scholars held this view and said that it is obligatory to include the poor in the town, giving each one to the extent possible. Some scholars said that it is not obligatory except for three, because the minimum of a plural is three. If he distributes it to three, it is true that he gave to the poor or distributed to the poor. It was said, rather, that one suffices, based on the statement of the Prophet (peace and blessings be upon him and his family) to Qabisa: This is the well-known view among the followers of Imam Ahmad (may Allah have mercy on him) that it suffices to give to one poor person. But there is no doubt that the more the poor benefit from the zakah, the more preferable it is.
Among the benefits of this hadith is that this man, when he heard Islam and the laws of Islam, submitted completely, as he said:
Among its benefits is the permissibility of a person verifying matters, even if they are important matters. And hastening to judge a thing is contrary to wisdom. So a person should be deliberate until the matter becomes clear.
Among its benefits is that this man appears to be a leader in his people, as he said:
Among the benefits of the hadith is the permissibility of a person mentioning himself by his name, saying, "I am so-and-so, son of so-and-so," as he said: Some people, meaning, they are proud. One may be proud of mentioning his name, fearing arrogance and self-admiration. We say, if your intention is merely identification, there is nothing wrong with it. But if you want to boast and say, "I am so-and-so, son of so-and-so," in a way of boasting, then this is not befitting, and it may even be forbidden. But in the way of identification, there is nothing wrong with it.