Benefits of the Hadith: (… Anas reported that the Prophet (peace and blessings be upon him) had nine wives, and when he divided [his time] among them, he would not reach the first woman until…

The Shaykh : This hadith contains several benefits. One is the permissibility of having more than four wives specifically for the Prophet (peace and blessings be upon him), whereas the general community is not to exceed four, based on the saying of Allah the Exalted: . Similarly, the Sunnah came in the hadith of Ghaylan al-Thaqafi, who embraced Islam with ten wives, and the Prophet (peace and blessings be upon him) said: . The Prophet (peace and blessings be upon him) has many specific privileges regarding marriage. For this reason, the jurists (may Allah have mercy on them) mentioned the specific privileges of the Prophet in the chapter of marriage, because most of the privileges of the Messenger (may the prayers and peace of Allah be upon him) are in marriage and what is related to it. Another benefit of this hadith is that it is better to divide [time] among the women on a daily basis. The evidence for this is the statement that he would not reach the first woman until the ninth [day]. If there are nine wives and he divides [time] among them on a daily basis, he reaches the first one when the nine are completed. But if they agree that he should divide [time] among them over two nights each, is that permissible for him? The answer is yes, because the rule is that any right belonging to a specific human being, he has the right to take it and the right to waive it. But if they force him to do so, is he obligated? The answer is no. If they say, “We want the division to be two nights each,” but he does not agree to this, they cannot force him to do so, because the original rule is what? That the division is one day and one day. Another benefit of this hadith is the permissibility of co-wives gathering in one house, because the wives of the Prophet (peace and blessings be upon him) used to gather in one house, and in the house of the one he visits. If they choose to gather on one day with the oldest among them in age, or the most knowledgeable, or the strongest in religion, is this permissible? Yes, it is permissible based on the rule we just mentioned, that any right belonging to a specific human being, he has the right to take it and the right to leave it. But if they want to oblige him and say, “The gathering will be at So-and-so’s house every night,” does he have the right to refuse? The answer is yes, he has the right to refuse, because he says, “I do not want to exert myself,” so he leaves the house where the women gathered to the woman whose night it is. Another benefit of this hadith is the clarification of the Prophet’s (peace and blessings be upon him) austerity in life. His house (may the prayers and peace of Allah be upon him) was where the women gathered, and there was no lamp in it. The evidence for this is that he extended his hand to whom? To Zaynab, while he was looking for A’ishah. Another benefit of this hadith is that it is not permissible for a husband to enjoy anything from his wives whose night it is not. The evidence is that when it was said to him, “This is Zaynab,” he withdrew his hand. It may be said that the Prophet (peace and blessings be upon him) withdrew his hand not because it is not permissible to enjoy one other than the one whose day it is, but because he did not want to enjoy anyone except A’ishah, for example. This may be said, and this may be said. But if it occurs to him that he will enjoy every one of them, even on another day, there is no harm. For this reason, the Prophet (peace and blessings be upon him) would visit his wives with a single ghusl. Another benefit of this hadith is the quarreling and disputing that occurs between co-wives, even if they are the best of women in the world, as happened between Zaynab and A’ishah (may Allah be pleased with them both). Another benefit of this hadith is that one of the ways to resolve problems and grudges is for a person to leave the place. So if you see two people quarreling and holding grudges, and you say, “So-and-so, go to our work, get out,” this is resolving problems. The evidence for this is that Abu Bakr (may Allah be pleased with him) asked the Prophet (peace and blessings be upon him) to go out to prayer in order to resolve the dispute and not continue it. It is possible that Abu Bakr only asked the Prophet (peace and blessings be upon him) to go out to prayer because the iqamah had been called. Is it taken from this hadith that the iqamah is not the responsibility of the imam, contrary to what the jurists (may Allah have mercy on them) said that the adhan is for the mu’adhdhin and the iqamah is for the imam? Because the prayer had been established and the Prophet (peace and blessings be upon him) was in his house. It may be said that, and it may be said that the Prophet (peace and blessings be upon him) made the sign of the mu’adhdhin, when it reached [a certain point], that he would call the iqamah, and this is the closest [view]. The evidence for this is that when the Prophet (peace and blessings be upon him) was delayed one night until most of the night had passed, the mu’adhdhin did not call the iqamah until they came and called the Messenger (may the prayers and peace of Allah be upon him) to prayer. Another benefit of this hadith is the severity of Abu Bakr (may Allah be pleased with him) in a place of severity. It is known that Abu Bakr was one of the softest of the Companions in temperament, but in a place of severity he would be severe, and this is part of his prudence (may Allah be pleased with him). And the prudence of every person is that a person should be soft in temperament in one place and severe in another. Where is this taken from? From his saying, “Go out to prayer and throw dust in their mouths,” to force them and humiliate them and prevent them from being arrogant. Another benefit of this hadith is the intensity of A’ishah’s fear of her father, because he had taught her that he was severe (may Allah be pleased with him) regarding the right of the Prophet (peace and blessings be upon him). And she had the right to fear him, because he (may Allah be pleased with him) does not get angry except when there is a place for his anger. For this reason, she thought that when he returned from prayer, he would do what? He would do and do, meaning he would hit or something like that. But he (may Allah be pleased with him) did not do so, but he said to her a severe saying. And among the benefits is that a saying can be more eloquent than whips, because he (may Allah be pleased with him) turned from hitting to a severe saying. And this, meaning that a saying is harsher than whips, only happens in a person with a living heart. For some people, one word shames them more than the striking of swords. And some people do not care if you reprimand them for several hours and they do not care. But if you hit them once, they care and behave. Therefore, the scholars (may Allah have mercy on them) said that ta’zir does not specialize in a specific type of punishment, but it is in what achieves the purpose of deterrence and restraint. Some people’s ta’zir is by hitting, some people’s ta’zir is by taking money, some people’s ta’zir is by reprimanding, and some people’s ta’zir is by standing them before people. The important thing is that ta’zir does not specialize in what? A specific type of punishment, but whatever achieves deterrence is sufficient. People differ greatly in this, so one acts in what achieves the purpose. Yes, I forgot one [point], someone says there is a car in it. Yes.