Benefits of the Hadith: (… He said: I said, O Mother of the Believers, inform me about the witr of the Messenger of Allah (peace and blessings be upon him). She said: We used to prepare his miswak for him.)

The Shaykh : In this portion of the hadith, there is the service of a woman to her husband, even in matters that do not pertain to their marital relations, because a woman’s service to her husband in matters pertaining to their marital relations, such as making the bed and the like, is a known matter and is in the interest of both parties. However, she also serves him in matters pertaining to his personal interests, just as Aisha (may Allah be pleased with her) used to prepare his water for ablution and his miswak.
It also contains the benefit of the Prophet’s (peace and blessings be upon him) use of the miswak, for he (peace and blessings be upon him), when he would rise at night, would rub his mouth with the miswak, meaning he would rub it and wash it.
Among the benefits of this portion of the hadith is that the witr of nine rak'ahs is performed with two tashahhuds: the first tashahhud after the eighth rak'ah and the final one after the ninth.
It also contains the specification of the saying of the Messenger (peace and blessings be upon him) Some scholars say there is no specification, because the Prophet (peace and blessings be upon him) distinguished between the night prayer and the witr, saying On this basis, there is no specification, and the witr has a specific ruling, so a person performs the witr with more than two rak'ahs, and this is the most likely view. Accordingly, if a person prays two rak'ahs, two rak'ahs, two rak'ahs, and then comes with one, the witr is that one rak'ah only, and what came before it is the night prayer. And if he comes with five, seven, or nine, it is the witr. Yes, and yes, yes. Among its benefits, and among the benefits of that, is that if a person performs an act and then finds difficulty in it due to old age, illness, or otherwise, there is no harm in shortening it and limiting himself to part of it, because she said , even though he (peace and blessings be upon him), when he performed an act, would continue it, but if this continuation is prevented by an excuse, there is no harm.
Among the benefits of this hadith, this portion, is the prayer of two rak'ahs after one has said the taslim from the witr. The scholars (may Allah have mercy on them) differed regarding these two rak'ahs. Some said: The Prophet (peace and blessings be upon him) used to do this sometimes, and most of his witr had no prayer after it. Other scholars said: Rather, these two rak'ahs are in the position of the rawatib for the obligatory prayer. The evidence for this is that he used to pray them sitting so that they would not be joined with the witr while standing, meaning that they would be lower in status than it, just as the rawatib is lower in status than the obligatory prayer. What appears, and Allah knows best, is to say that he did this sometimes, because the hadith of Ibn Abbas regarding his witr at the house of Maimunah did not mention these two rak'ahs. And the saying of is general, and it is a verbal sunnah, but if he does that sometimes by praying two rak'ahs sitting after the witr, there is no harm and it is not to be criticized. Yes.

The questioner : Shaykh? May Allah reward you, Shaykh… This hadith, O Shaykh…?

The Shaykh : Regarding what?

The questioner : ... .

The Shaykh : From where?

The questioner : … after he entered… he entered the room with her…

The Shaykh : Yes.

The questioner : … so she did not accept a man.

The Shaykh : I mean, what is it? There is a possibility that she said "Are you a doctor?" because she was confused, because a person, when his absence from his companion is prolonged, may change. We are not finishing, O people, so that we do not have to repeat it a second time.
The reader: ... .

The Shaykh : We are finishing.