Benefits of the Hadith: (Marry Asama)
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The Shaykh : Among the benefits of this hadith, and as we mentioned regarding its completeness, is that it is permissible for the one being consulted to mention the defects of the person about whom he is consulted. Is it permissible, as we phrase it, or is it obligatory?
The student: It is obligatory.
The Shaykh : It is obligatory. Yes, it is obligatory for the one being consulted to mention the defects of the person about whom he is consulted. If he does so, he will be rewarded and given the reward of one who fulfills an obligation. Do not say: "I do not want to cut off his livelihood." We say: There is no harm in cutting off his livelihood, as long as it is advice to your Muslim brother, then you are rewarded.
And among the benefits of this hadith is the knowledge of the Prophet (peace and blessings be upon him) of his Companions. Because these are delicate matters, and the Messenger (may Allah pray upon him and grant him peace), as you know, has many preoccupations: he is an imam, a messenger, a leader, and a conveyor of the message. The affairs of the entire Ummah are connected to him, and yet much of their conditions are not hidden from him. He knows their lineages and he knows their circumstances. And glory to the One who inspired him.
And branching from this benefit is that it is recommended for a person to be knowledgeable about the people of his time, because he may need this knowledge. And if he needs it and then asks about it, perhaps he will not be advised by being given the truth. How many people have asked about a person, and they made him above the moon while he is beneath the earth, especially in our present age where there are people who sell their integrity, may Allah protect us, for very little. For very little, you ask, "How is so-and-so?" and he says, "This is what Allah willed, yes, he stands in prayer during the hours of the night, prostrating and standing, and he does not know the mosque. He has good character, and he argues with the wind and confronts it when it blows. This is not correct. So it is obligatory, I mean it is recommended, especially for the one who is in charge of the affairs of people, to be knowledgeable about their conditions.
And among the benefits of this hadith is that it is permissible for a free woman to marry a freed slave. What is the evidence? That the Messenger (peace and blessings be upon him) advised her, and she was a free woman from the Arab tribes, to marry Asama ibn Zayd, who was from the freed slaves. And this indicates that the first hadith is denounced, as Abu Hatim (may Allah have mercy on him) said, because it contradicts the authentic hadiths. Yes.
The questioner : It is me, Shaykh.
The Shaykh : Yes, you.
The questioner : May Allah reward you. I mean, in the issue of if a second man marries the woman... but an obstacle occurred for him, such as...
The Shaykh : And where are we in this?
The questioner : This, may Allah reward you, I mean... some of it with some of it.
The Shaykh : This is regarding the prohibitions of marriage.
The questioner : No, this is regarding the last hadiths.
I say, may Allah reward you, impotence struck him and he became impotent, for example, or by way of example, the evil eye struck him, as happens.
The Shaykh : What?
The questioner : The evil eye struck him, I mean.
The Shaykh : Yes, yes.
The questioner : So he was unable to approach the woman.
The Shaykh : Yes.
The questioner : So does this make it permissible for him, I mean, is this alone sufficient for the first husband?
The Shaykh : Which first husband? From the first husband?
The student: It is obligatory.
The Shaykh : It is obligatory. Yes, it is obligatory for the one being consulted to mention the defects of the person about whom he is consulted. If he does so, he will be rewarded and given the reward of one who fulfills an obligation. Do not say: "I do not want to cut off his livelihood." We say: There is no harm in cutting off his livelihood, as long as it is advice to your Muslim brother, then you are rewarded.
And among the benefits of this hadith is the knowledge of the Prophet (peace and blessings be upon him) of his Companions. Because these are delicate matters, and the Messenger (may Allah pray upon him and grant him peace), as you know, has many preoccupations: he is an imam, a messenger, a leader, and a conveyor of the message. The affairs of the entire Ummah are connected to him, and yet much of their conditions are not hidden from him. He knows their lineages and he knows their circumstances. And glory to the One who inspired him.
And branching from this benefit is that it is recommended for a person to be knowledgeable about the people of his time, because he may need this knowledge. And if he needs it and then asks about it, perhaps he will not be advised by being given the truth. How many people have asked about a person, and they made him above the moon while he is beneath the earth, especially in our present age where there are people who sell their integrity, may Allah protect us, for very little. For very little, you ask, "How is so-and-so?" and he says, "This is what Allah willed, yes, he stands in prayer during the hours of the night, prostrating and standing, and he does not know the mosque. He has good character, and he argues with the wind and confronts it when it blows. This is not correct. So it is obligatory, I mean it is recommended, especially for the one who is in charge of the affairs of people, to be knowledgeable about their conditions.
And among the benefits of this hadith is that it is permissible for a free woman to marry a freed slave. What is the evidence? That the Messenger (peace and blessings be upon him) advised her, and she was a free woman from the Arab tribes, to marry Asama ibn Zayd, who was from the freed slaves. And this indicates that the first hadith is denounced, as Abu Hatim (may Allah have mercy on him) said, because it contradicts the authentic hadiths. Yes.
The questioner : It is me, Shaykh.
The Shaykh : Yes, you.
The questioner : May Allah reward you. I mean, in the issue of if a second man marries the woman... but an obstacle occurred for him, such as...
The Shaykh : And where are we in this?
The questioner : This, may Allah reward you, I mean... some of it with some of it.
The Shaykh : This is regarding the prohibitions of marriage.
The questioner : No, this is regarding the last hadiths.
I say, may Allah reward you, impotence struck him and he became impotent, for example, or by way of example, the evil eye struck him, as happens.
The Shaykh : What?
The questioner : The evil eye struck him, I mean.
The Shaykh : Yes, yes.
The questioner : So he was unable to approach the woman.
The Shaykh : Yes.
The questioner : So does this make it permissible for him, I mean, is this alone sufficient for the first husband?
The Shaykh : Which first husband? From the first husband?