Benefits of the Hadith: (… Jabir ibn 'Abd Allah said: Then Abu Bakr came in to ask permission to enter upon the Messenger of Allah (peace and blessings be upon him), and he found the people sitting at his door, and no one had been given permission to enter.

The Shaykh : This is more complete; this context is more complete than the previous one, and it contains benefits: Among them is that it is not permissible for anyone to enter upon another person without first asking for permission to enter, no matter how close he is to him, as Allah the Exalted said: . Among its benefits is that there is no harm in people sitting at the door waiting for permission, as the Companions (may Allah be pleased with them) did. Among its benefits is the virtue of Abu Bakr al-Siddiq (may Allah be pleased with him) and his high status with the Messenger of Allah (peace and blessings be upon him). Know that it is obligatory for us that every person who has a high status with the Messenger of Allah (peace and blessings be upon him) must have a high status with us, because we only love for the sake of Allah and by Allah. So if we love for that reason, then whoever the Messenger (may peace and blessings be upon him) loves more, it is incumbent upon us to love him more. Among its benefits is also the virtue of 'Umar (may Allah be pleased with him) and the indication of his status with the Prophet (peace and blessings be upon him), because when he asked for permission, he was given permission. Among them is that the Prophet (peace and blessings be upon him) was a human being, and what befalls human beings befalls him, such as gloominess and lack of cheerfulness and joy, as indicated by his statement: "He found the Prophet (peace and blessings be upon him) sitting, with his women around him, silent and quiet," because he had something on his mind of worry and grief, and the cause of that will be mentioned later. Among them is that it is recommended for one who sees his brother in such a state to do what brings him joy and laughter, as indicated by 'Umar's statement: "I will say something to make the Prophet (peace and blessings be upon him) laugh." Among them is the permissibility of playful banter that leads to laughter, and that it is a means of bringing joy to your brother, especially if you find him in an abnormal state. Among the benefits of this hadith is the strange coincidence that 'Umar's wife asked him for financial maintenance, meaning she was the daughter of Kharijah, and the wives of the Prophet (peace and blessings be upon him) were asking him for financial maintenance, and this is one of the strange coincidences. Among them is the permissibility of striking a woman if she asks for what her husband is not obligated to provide, because the Prophet (peace and blessings be upon him) approved of 'Umar, and even laughed when he did so, as he informed him that he had squeezed her neck, meaning he struck her hard. If someone says: Did not Allah, Glorified and Exalted, not permit striking except in the third stage, where He said: ? We say: This is for the persistent and continuous state, which is treated with this treatment. But if something new occurs that requires discipline, there is no harm in a person moving to what? To striking. Among the benefits of this hadith is the permissibility of laughter, and that it is not a destruction of dignity, even though most of what occurred from the Prophet (peace and blessings be upon him) was smiling, but he sometimes laughed, as in this hadith. If someone says: Why did the Prophet (may peace and blessings be upon him) laugh? Was it because of the wife's demand for maintenance, or because her husband had squeezed her neck? The apparent reason is the latter, and the reason for the laughter was 'Umar's (may Allah be pleased with him) severity, 'Umar's severity toward his household. Among the benefits of this hadith is the permissibility of mentioning a similar incident in order to console others. What is its indication, O Yahya?
The student: ...

The Shaykh : The Prophet (peace and blessings be upon him) related to 'Umar what had happened with his wives, and it was similar to what had happened with 'Umar's wife (may Allah be pleased with her). Among the benefits of this hadith is that the Prophet's (peace and blessings be upon him) approval of something indicates its permissibility. It is derived from the fact that Abu Bakr stood up and struck A'ishah on the neck. Yes, how? No, yes? From the fact that the Prophet (peace and blessings be upon him) — from the fact that Abu Bakr stood up and struck A'ishah on the neck — the indication is that the Messenger (may peace and blessings be upon him) approved of 'Umar's action until he laughed at it. Likewise, 'Umar did this with his daughter Hafsa, where he struck her on the neck. Among the benefits of this hadith is that a person should mention the reason that prompted him to act. That is, if you discipline a person, you must mention the reason that prompted you to discipline him, so that he is convinced from one angle and does not return to it from another angle. The indication of this is his statement in the hadith: Because when each of them stood up and struck his daughter on the neck, he mentioned the reason that they had asked the Messenger of Allah (peace and blessings be upon him) for something he did not have. Among the benefits of this hadith is that there is no annulment of marriage for a woman due to her husband's inability to pay maintenance. The indication is that if she had the right to annul due to his inability, then their demanding maintenance while he is unable — what? Yes — their demanding that would not be necessary, since the purpose is the demand. This issue is a matter of disagreement among scholars, and it has two aspects: The first aspect is that a woman marries a man knowing his inability; in this case, she has no option. And no one should say that maintenance is renewed every day, so even if she agreed on the first day, she has the right to demand it on the second day. We say: No, this objection does not hold against us, because inability is a defect, and she agreed to it at the time of the contract, so there is no demand. But if inability occurred after wealth, such that he married her while he was wealthy and then became unable, does she have the right to annul the marriage? There are two opinions among scholars on this, and the correct one is that she has no right to annul, due to the generality of the statement of Allah the Exalted: And because if a wealthy man became unable to provide the maintenance of a wealthy man, his wife would not have the right to annul due to his inability to provide the maintenance of a wealthy man. Similarly, if a poor man becomes unable to provide the maintenance of a poor man, his wife has no right to annul. And because if this door were opened, it would lead to corruption. And as you know, wealth goes away and what? And it returns. How many people are poor today and wealthy tomorrow, or the reverse? Among the benefits of this hadith is the permissibility of swearing an oath without a condition to confirm a statement, as in their saying: "By Allah, we will never ask the Messenger of Allah (peace and blessings be upon him) for anything he does not have." If someone asks: Do you permit this absolutely? The answer is: No, we do not permit it absolutely, but we permit it in the case of seeking a decision when the need arises for an oath, either to reassure the person addressed or for other reasons. And among the benefits is the permissibility of an oath without an exception, as in their saying: "By Allah, we will never ask the Messenger of Allah (peace and blessings be upon him) for anything he does not have." If someone asks: What is the indication from the hadith in these two issues, namely the permissibility of seeking a decision without an oath and the permissibility of an oath without an exception? Is it merely the action of A'ishah and Hafsa (may Allah be pleased with them), or is there another reason? We said: It is for another reason, which is the approval of the Prophet (peace and blessings be upon him) of their doing so. Among the benefits of this hadith is the permissibility of secluding oneself from women as a form of discipline for them, because the Prophet (peace and blessings be upon him) secluded himself from them for a month. This supports what we mentioned before that inability to provide maintenance does not give the woman the freedom to annul. Otherwise, the women would not have deserved to be disciplined by seclusion. And his saying "a month" or "twenty-nine days" is not, as it appears, a doubt. That is because the month in which the oath of abstinence occurred was twenty-nine days. So the Messenger (may peace and blessings be upon him) came down from his upper room after the completion of twenty-nine days and said: And it is established from him (peace and blessings be upon him) that he said: And on another occasion he said: "And so," and he closed one of his fingers, meaning twenty-nine. And this is the reality. Among the benefits of this hadith is the establishment that the revelation of the Noble Qur'an occurs in two ways: initially and causally, as in his saying: "Then this verse was revealed to him" to the end of it. So in this is the explanation of the cause of the revelation of the verse. Know that the cause of revelation has many benefits, the most important of which is knowing the intended meaning. Read the statement of Allah the Exalted: It appears to you that His saying "there is no blame" indicates that sa'y (walking between al-Safa and al-Marwah) is at the lowest level permissible, whereas it is a pillar or an obligatory duty of Hajj or 'Umrah. But if you know the cause of revelation, which is that the Companions were hesitant about sa'y between them because of two idols upon them, it becomes clear to you that the removal of blame is not to indicate permissibility, but to remove the hesitation that arose in the Companions (may Allah be pleased with them). This is supported by the fact that he said: And Allah the Exalted said: The important thing is that knowing the cause helps in knowing the intended meaning. Also, knowing the cause of revelation indicates that Allah the Exalted spoke with the Noble Qur'an at the time of its revelation, because if it has a cause, the cause must precede the effect. Do you answer? Yes, the cause must precede the effect. So in this is proof that Allah, Glorified and Exalted is He, speaks with the Qur'an after its revelation. And branching from this is also that speech is the speech of Allah, Mighty and Majestic, which is among the attributes of actions in terms of its instances, and among the attributes of the essence in terms of its origin. So if someone asks you: Is the speech of Allah among His action attributes or His essence attributes? You distinguish and say: As for the origin of Him being a Speaker, it is among the attributes of the essence, because He, Mighty and Majestic, has always been and will always be a Speaker, just as He has always been and will always be a Creator. And whenever He creates something, He says to it "Be," and it is. So on this basis, speech in its origin is 'Abdullah, 'Abdullah... And in terms of its instances, it is among the attributes of actions, because it is connected to His will; whenever He wills, He speaks, and whenever He wills, He does not speak. And in the hadith: As for the verses, the narrator did not quote them, but he said: "Until he reached: 'For the righteous among you, a great reward.'" Among the benefits of this hadith is the explanation of A'ishah's status with the Messenger of Allah (peace and blessings be upon him), where he began with her in the choice, although she was the youngest of his wives, but she has a status with him (may peace and blessings be upon him) that no one equals. And among its benefits is the jurisprudence of A'ishah (may Allah be pleased with her) and her virtue and her merit, where she said: "O Messenger of Allah, do I consult my parents about you?" Meaning this is impossible, and the interrogative here means negation, meaning it is not possible for me to consult my parents about you, let alone those above or below them. And among the benefits of this hadith is the permissibility of preventing what one fears and is afraid of, the permissibility of doing what prevents that, because the Messenger (may peace and blessings be upon him) feared that A'ishah (may Allah be pleased with her) would rush and choose herself, so he said to her (may peace and blessings be upon him): So if you fear that a person will rush in a matter you dislike, qualify it. Say, for example, "Consult so-and-so," "Seek Allah's guidance," "Wait," and the like. And among the benefits of the hadith is also the jurisprudence of A'ishah (may Allah be pleased with her), where she said: "Do not inform any of your wives of what I said." But how was this jurisprudence? Yes?
The student: ...

The Shaykh : This is a possibility; another possibility is that they do not follow her example and choose the Messenger, but in my view, this is unlikely, though there is discussion on the matter. If he had informed them of what Aisha said, they would have followed her. If he did not inform them, perhaps one of them would choose this world and its adornment. So there is a possibility of this and a possibility of that: either she wanted the Messenger (peace and blessings be upon him) to keep secret from his wives the virtue, merit, and excellence of Aisha, or perhaps they would follow her example and choose Allah and His Messenger. Perhaps we will return to this in the explanation. Among the benefits of this hadith is that if someone asks you to keep a hadith secret, but the public interest lies in disclosing it, then disclose it, even if they asked you to keep it secret. This is based on the saying of the Prophet (peace and blessings be upon him) , even though she said, "I ask you not to inform any woman." Of this type is the saying of the Prophet (peace and blessings be upon him) to Mu'adh when he said, , but in the last part of his life, he informed the people out of fear of sin. Among the benefits of this hadith is that the Prophet (peace and blessings be upon him) was sent with frankness and clarity; he (peace and blessings be upon him) was not one who caused difficulty for others or for himself. "Causing difficulty" means hardship. This makes it clear that this religion with which the Messenger of Allah (peace and blessings be upon him) was sent is a religion of clarity, transparency, and not twisting to the right or left. For this reason, he said, (may Allah's prayers and peace be upon him). Look at the explanation. Why did Aisha say, "Abd al-Rahman?"
The reader: Al-Nawawi?

The Shaykh : Al-Nawawi, yes.
The reader: He did not mention anything.

The Shaykh : Did he not mention anything? Go back and check, may Allah reward you with good. Did he not mention anything?
The reader: He did not mention anything.

The Shaykh : Yes.