Benefits of the Hadith: (O Allah, this is my portion in what I control...)

The Shaykh : Among the benefits of this hadith are:
The good character of the Prophet (peace and blessings be upon him), in that he used to divide his time among his wives and be just.
It also indicates that the lasting relationship is the one built on justice, because if a person is unjust, wrongs, and leans to one side, there will be a reaction from the one who was wronged, and this leads to discord within the family.
The scholars (may Allah have mercy on them) differed on whether dividing time was obligatory for the Prophet (peace and blessings be upon him) or a voluntary act on his part?
Some scholars said: It is obligatory for him due to the generality of the evidence indicating the obligation of dividing time among wives, and the principle is that the Prophet (peace and blessings be upon him) is included in the generality of his address. Other scholars said: It is not obligatory, based on the saying of the Exalted: . Yes, they said: Allah gave him a choice. He said: You may favor whom you wish and keep to yourself whom you wish.
means there is no blame in returning to the one you had set aside.
What appears is that Allah gave him a choice, but he (peace and blessings be upon him) chose the more complete, which is dividing time. For this reason, during his illness before death, he moved among his wives and said: . If the Prophet (peace and blessings be upon him) had considered dividing time not obligatory for himself, he would have chosen whom he wished from his wives without waiting for her day.
When his wives knew that he wanted Aisha, they gave him permission to be nursed in Aisha’s house (may Allah be pleased with them), and may Allah reward them and us with good for that.
So they gave him permission, and the Prophet (peace and blessings be upon him) was with Aisha. He died on her day, meaning his death coincided with the day that was her turn, in her house, and in her care. The last thing the Prophet (peace and blessings be upon him) tasted from this world was her saliva (may Allah be pleased with her), because her brother, Abd al-Rahman, entered while the Prophet (peace and blessings be upon him) was in the throes of death, and he had a miswak with him. The Prophet (peace and blessings be upon him) looked at the miswak. She said: So I knew he wanted the miswak. It had been in her bosom. I said: Shall I take it for you, O Messenger of Allah? He nodded his head, meaning: Take it. So I took it and chewed it, meaning I cut off what was soiled from before until I purified it, then I gave it to the Prophet (peace and blessings be upon him), and he used it to clean his teeth. She said: . This is from the mercy of Allah (Mighty and Majestic) toward him that he left the world in the best state of pleasant scent. So Aisha (may Allah be pleased with her) used to boast of the blessing of Allah upon her in this occasion, that the Messenger died between her breasts, with her supporting him against her chest, and he died on her day, in her house, and the last thing he tasted from the world was her saliva (may Allah be pleased with her).
Yes, and among the benefits of this hadith is: that a person is not blamed for what he does not control. Where is this taken from?
From his saying: . But perhaps an objector will dispute taking this benefit and say: The Prophet (peace and blessings be upon him) supplicated that Allah not blame him, and if he were not obligated, he would not have needed the supplication. But we say: He said that, and even if it is established, the established may be supplicated for to confirm and solidify it. So here we are now saying: O Allah, send blessings upon Muhammad, and Allah says in His Book: . So the sending of blessings upon him is established, whether we supplicate or not. But this is in the category of increasing confirmation and establishment. So his saying: , even though a person is not blamed for it, is in the category of confirming what Allah (Mighty and Majestic) has established for the servant.
And among the benefits of this hadith is: that love is not something a person can control, based on his saying: : meaning I do not have the power to control it, and it is love.
And among the benefits of the hadith is: that what arises from love in terms of lack of justice, a person is not blamed for it. For example: if a person loves one of the two wives more than the other, he undoubtedly feels more at ease with the one he loves than the first, even in conversation, phone calls, playfulness, and so on. Is that not so?
Therefore, you will find the other one, whom he dislikes, when she speaks, it is as if she is striking him with arrows, and the other one, it is as if she is licking honey. He feels at ease with the first one and not the second?
The student: With the second one.

The Shaykh : With the second one. This is one of the things a person does not control. His feeling of ease with this woman he loves more, this is not prevented.
As for the issue of intercourse, you have known the ruling in it, and that the school of thought is: justice between women is not obligatory in it, even if a person intentionally does not have intercourse with this one on her night, then has intercourse with the other, there is no sin on him. But the correct view, as clarified by Ibn al-Qayyim (may Allah have mercy on him), is: that in the intercourse he is able to do, he must be just. Yes.