Repelling harm takes precedence over seeking benefit.

The Shaykh : For this reason, the Prophet (peace and blessings be upon him) left the rebuilding of the Ka'bah on the foundations of Ibrahim, fearing fitnah (trial, discord or temptation). He said to 'A'ishah (may Allah be pleased with her): : "So that people can enter the House of Allah the Exalted, but I left it out of fear of fitnah, even though it is a benefit. Indeed, greater than that is that Allah the Exalted forbade us to insult the gods of the polytheists, even though the gods of the polytheists deserve to be insulted, criticized, and shunned. But because insulting them leads to insulting the Great Lord, who is free from every defect and shortcoming, Allah the Mighty and Majestic said: : So the important point is that we should know that a thing may be good in itself and in its context, but it is not good, nor is it wisdom, nor is it intelligence, nor is it sincere advice, nor is it fidelity, to mention it at a certain time, or in a certain place, or in a certain state, even if it is in itself truth, veracity, and a factual reality. Therefore, a person should consult those who have knowledge, opinion, and sincere advice in a matter before proceeding with it, so that he has proof. Because Allah said to the most noble of His creation (peace and blessings be upon him), and the most sound in opinion and the most eloquent in sincere advice, Muhammad (peace and blessings be upon him): , and who is he? Who is he?
The student: The Messenger (peace and blessings be upon him).

The Shaykh : The Messenger (peace and blessings be upon him) was the most sound of people in opinion, the most balanced in intellect, and the most eloquent in sincere advice, may Allah's prayers and peace be upon him. A person may be carried away by emotion and rush to say: "This is for Allah, this is what I will do, I will proclaim the truth, I will say, no one will hold me accountable before Allah," and the like of such words. Then the outcome is disastrous. Moreover, it is the norm that one who follows emotion, does not look at consequences or results, and does not compare matters, usually brings about harms through his actions that only Allah the Mighty and Majestic knows, even if his intention is good and his purpose is noble, but he did not act well. Because there is a difference between a good intention and good conduct. A person may have a good intention but bad conduct, and he may have a bad intention, and it is the norm that one with a bad intention has bad conduct. But even so, he may act well to achieve his bad purpose. So a person is praised for his good intention, but he may not be praised for his bad action. However, if it is known that he is recognized for sincere advice and guidance, he is excused for his bad conduct, and an excuse is sought for him. It is also not permissible to take from this action of his, which was not in accordance with wisdom, to criticize this actor, and to burden him with what he cannot bear. But he is excused, and it is explained to him, he is advised, and he is guided, and it is said: "My brother, your speech or action is good and fine, and correct in itself, but it is not correct in its place, or in its time, or in its location." The important point is that in the hadith of Sa'd ibn Abi Waqqas (may Allah be pleased with him), there is an indication that a person should consult one who is more complete in opinion and more knowledgeable than him.
And in it is also the benefit that the one seeking advice should mention the matter as it truly is, without evading to the right or left, but should mention the matter truthfully as it is, so that the advisor understands the reality of the matter and bases his advice on this reality. For this reason, Sa'd said: "I am a man of wealth, and none will inherit from me except a daughter" . His saying: "I am a man of wealth" : is an explanation of the reason for the gift he wants to give. "And none will inherit from me except a daughter of mine" : is an explanation of the absence of an obstacle, meaning there is no obstacle to my giving much because I have no heir. So in it is that in seeking advice, a person should mention the causes of the thing, and mention its obstacles and everything related to it, so that the advisor is on clear evidence and proof, and advises with what he sees to be truth. And the one seeking advice should fear Allah the Mighty and Majestic in what he advises about, and not be carried away by emotion in consideration of the one seeking advice. Because some people, when a person consults them and they see that he leans toward one of the matters or one of the opinions, go and advise him with it, saying: "I love for him to agree with what I see suits him." And this is an error, a great error and a betrayal. The obligatory thing when someone consults you is to tell him what you see to be truth and beneficial, whether he is pleased with it or not. And if you do this, you are a sincere advisor and you have fulfilled what is required of you. Then if he acts upon it and sees that it is correct, that is fine. And if he does not act upon it, your responsibility is cleared. As for deducing from his speech that he leans toward such and such, and then advising him with it, this is a mistake, a great mistake and a betrayal. Even though you may deduce something wrong; you may deduce that he wants such and such, and he does not want it, so you are a loser in two ways: from the side of bad understanding, and from the side of bad intention - may Allah have mercy on you - And in the saying of the Messenger (peace and blessings be upon him): : is proof that there is no harm in a person using the word: "No," and there is nothing wrong with it. So the Prophet (peace and blessings be upon him) used the word: "No," and his Companions (may Allah be pleased with them) used the word: "No" with him. So Jabir (may Allah be pleased with him), when his camel became exhausted, and the Prophet (peace and blessings be upon him) caught up with him - it is a strange story - Jabir was with the Prophet (peace and blessings be upon him) on a journey and was on a lean camel that would not walk. He was tired, so the Prophet (peace and blessings be upon him) caught up with him. How did he catch up with him when the camel was lean? Meaning, was the camel ahead of the people? No, but it was the custom of the Messenger (peace and blessings be upon him), because he was the shepherd of his Ummah (the Muslim community), that he would walk at the back, not ahead of them, he would walk behind them, in case someone needed something or needed his help (peace and blessings be upon him). Look at the humility and good care. He caught up with Jabir and found his camel exhausted and not walking, so the Prophet struck the camel, struck the camel and made a supplication for it, and said: , look, he said: "No" to the Messenger (peace and blessings be upon him), and the Messenger (peace and blessings be upon him) did not rebuke him. And the Prophet (peace and blessings be upon him) here, when Sa'd said to him: then there is no obstacle to saying: "No," and it is not bad manners or bad character. Many people now are reluctant to say: "No," they say: "May you be safe, may you be safe, may you be safe, it is fine, okay, you make a supplication for his safety, but if you say: "No," there is no blame on you.
And from the benefits of this hadith is that it is not permissible for a person who is ill with a feared illness to give more than one-third, unless the heirs permit it. Because the rights of the heirs are attached to the wealth. When the man became ill, the rights of the heirs were attached to the wealth, so it is not permissible for him to give more than one-third, due to the saying of the Messenger (peace and blessings be upon him) regarding the two-thirds: "No," and regarding the half: "No," and regarding the one-third he said: .
And in it is proof that it is recommended that his giving be less than one-third, as Ibn 'Abbas (may Allah be pleased with him and his father) said: , and success is from Allah.
And may Allah send prayers upon our Prophet Muhammad, and upon his family and all his Companions. As for what follows:
We have previously mentioned some benefits from the hadith of Sa'd ibn Abi Waqqas (may Allah be pleased with him), and in it is that the Prophet (peace and blessings be upon him) came to visit him from an illness he had, and that he consulted the Prophet (peace and blessings be upon him) about what he would give in charity, so he consulted the Prophet (peace and blessings be upon him) to give two-thirds of his wealth in charity, two-thirds of his wealth, and he said: , then the Prophet (peace and blessings be upon him) explained that if he left his heirs wealthy, it was better than leaving them poor, begging from people.
So from the benefits of this hadith, in addition to what has been mentioned: it is not permissible for a person, if he is ill with an illness from which death is feared, to give away more than one-third of his wealth, not as charity, nor as participation in building mosques, nor as a gift, nor anything else, he does not exceed one-third, because the Prophet (peace and blessings be upon him) prevented Sa'd ibn Abi Waqqas from giving in charity what exceeded one-third.
And from its benefits is that it is recommended to reduce from the one-third, meaning a quarter, a fifth, or less than that, because the Messenger (peace and blessings be upon him) indicated the recommendation of reducing from the one-third in his saying: , and with this 'Abdullah ibn 'Abbas (may Allah be pleased with him and his father) argued, where he said: .
A bequest is like a gift, so it is not permissible for a person to bequeath anything from his wealth after his death that exceeds one-third; rather, it should be one-third or less. The best in bequests is to bequeath one-fifth, i.e., one-fifth of the wealth, because Abu Bakr (may Allah be pleased with him) said: "I am content with what Allah has chosen for Himself, which is one-fifth". So he bequeathed one-fifth, may Allah be pleased with him. Consequently, our jurists (may Allah have mercy on them) said: "It is recommended to bequeath one-fifth if one leaves behind a large amount of wealth".
Among the benefits of this hadith is that if a person's wealth is small and his heirs are poor, it is better not to bequeath anything, neither a little nor a lot, based on the saying of the Prophet (peace and blessings be upon him): . This is contrary to what some of the common people think, namely that a bequest is mandatory. This is a mistake. A person whose wealth is small and whose heirs are poor and have no wealth should not bequeath; it is better not to bequeath. Some of the common people think that if he does not bequeath, he will not have a reward, but that is not the case. Rather, if he leaves the wealth for his heirs, he is rewarded for that, even though the heirs will inherit it by force. However, if he follows the guidance of the Prophet (peace and blessings be upon him) based on his saying: , then his reward for that is better than if he gave charity from his wealth on their behalf.
Among the benefits of this hadith is the fear of the Migrant Companions who migrated from Mecca; they feared that they would die in Mecca. This is because Sa'd (may Allah be pleased with him) said: . This phrase is interrogative, meaning "Shall I lag behind?" This is a disliked interrogative of anticipation, meaning that he did not like to lag behind and die in Mecca, from which he had migrated to Allah and His Messenger. Likewise, in anything a person leaves for the sake of Allah, he should not return to it. We have previously mentioned in the explanation of the hadith that this includes what some people did when they got rid of their television sets after seeing that their harms and corruptions outweighed their benefits and interests. They left them for the sake of Allah and broke them, then they came asking if they should bring them back a second time?
We say: Do not bring it back a second time. As long as you have gotten rid of it seeking the Face of Allah, do not return to what you left for the sake of Allah.