Continuation of the explanation of the hadith: Aisha said, “The Messenger of Allah (peace and blessings be upon him), when he commanded them, commanded them to do from the deeds what they were capable of. They said, ‘We are not in your condition.’”

The Shaykh : As for the hadith, which is the hadith of Aisha, she said: This is like an explanation of His saying, the Exalted: and like an application of His saying: So Allah said: .
It is not possible for the Prophet (peace and blessings be upon him) to command anyone to do what they are not capable of, because this contradicts the spirit of the Shari'ah, for the Shari'ah is all ease. Then they objected and said: So they clarified the ruling and the cause. The ruling: “We are not in your condition.” The cause: “Indeed, Allah has forgiven him what has passed of his sin and what is to come,” meaning: “And what about us?”
He has not forgiven us what has passed of our sins and what is to come. So the Prophet (may the prayer and peace of Allah be upon him) became angry, and anger is known. As for what is among the psychological matters, its definition is its word; it is not known by more than its word. If you were to say, “Anger: the boiling of the blood of the heart for the sake of revenge,” would people know it? If you were to say to a layman, “Anger: that the blood of your heart boils for the sake of revenge,” what would he say?
He would say: “My heart is not in a pot on the fire until it boils,” and he would be amazed by this definition. Just as if someone were to say, “Sleep is a heavy swoon that covers the brain until consciousness is gone.” I believe that if you were to say this to a layman, he would not put his head on the pillow; he would be afraid of whom? He would be afraid of the swoon, a heavy swoon. So the important thing is that these psychological matters are not defined by more than their word: dislike, hatred, love, affection; they are not explained by more than this.
, meaning until the anger appears on his face. And what is it that appears on the face?

The questioner : The effect of anger.

The Shaykh : The effect of anger, but what does that mean?

The questioner : The reddening of the eye.

The Shaykh : It reddens, his face reddens, and his eyes, as passed to us a little while ago, and also in Sahih Muslim. And also his neck veins swell. So the Messenger becomes angry until the anger is known on his face, meaning from their objection and their love for what he burdens them with, even though it is contrary to what the Shari'ah requires.
Then he says: , “I” is a statement of information, and it came with the separated pronoun because the attached pronoun was impossible. Yes.
Among the benefits of this hadith are:
That it is not befitting for a person to burden himself with work, and that if a better deed conflicts with another for him, but he finds boredom and fatigue in himself, and that he is at ease with another lesser deed, then he prioritizes the lesser deed, except in the case of obligations; obligations are necessary.
And in it also is that the Prophet (peace and blessings be upon him and his family) is not protected from sin, because of their saying: So he approved them, and he did not say, “I do not sin.” And this is like his saying: .
Some scholars who want to purify the Messenger (may the prayer and peace of Allah be upon him) from sins said: The intended meaning of “sin” is the sin of his Ummah. It is said: This is an error, for Allah said: , after that? So He affirmed his sin and affirmed the sins of the believing men and believing women. But the Messenger (peace and blessings be upon him and his family) is distinguished by the fact that he cannot persist in a sin; he cannot persist in a sin. Rather, he must be alerted to it and repent to Allah from it. And the evidence for that is His saying, the Exalted: So he said: “Allah has pardoned you.” And Allah said to him: And Allah, the Exalted, said: But others may persist in disobedience without being granted success to get rid of it.
Likewise, the Prophet (may the prayer and peace of Allah be upon him) is protected from all shirk (associating partners with Allah); it is not possible that there be anything of shirk in what he said or what he did.
Likewise, he is protected from lying and betrayal, because that contradicts what the message came with, and it scratches the validity of the message. If it were permissible for him to lie and betray, this would be a defect in the message.
Likewise, he is protected from the basest of morals, because Allah said: So the basest of morals, like zina (unlawful sexual intercourse) and liwat (sodomy) and the like, the Messenger (may the prayer and peace of Allah be upon him) is protected from this, because this contradicts good character. As for the other things that do not contradict what was mentioned, they are permissible for him, but he is distinguished by the fact that he does not persist in them. That is all.