Benefits of the Hadith: (… Narrated to me by 'Umar ibn al-Khattab, who said: When the Prophet of Allah (peace and blessings be upon him) withdrew from his wives, he said: I entered the mosque and found the people…)

The Shaykh : This also contains benefits and signs from the signs of the Prophet (peace and blessings be upon him). First, 'Umar (may Allah be pleased with him) said, "When the Prophet (peace and blessings be upon him) withdrew from his wives." You know that withdrawing from women is no light matter for the Messenger of Allah (peace and blessings be upon him). The people knew this because this was before the hijab; they knew that the women were with the Messenger or outside his house. He entered the mosque, and so on. He said, "I found the people poking with pebbles." Poking with pebbles means lifting them and then throwing them, and this often happens when a person is worried and distressed. And from the meaning of "poking" is pointing downward, as Jabir (may Allah be pleased with him) said regarding the Prophet's (peace and blessings be upon him) sermon at 'Arafah: "He would raise his finger to the sky and point it toward the people." So there is evidence in this, and among the benefits of this hadith, which we take one by one, is that there is no restriction on a person who is worried from expressing what indicates his worry, as the Companions (may Allah be pleased with them) did. And among the benefits of this hadith is the Companions' concern for the Prophet (peace and blessings be upon him), because divorcing his wives was no light matter for them. And among the benefits of this hadith is that the hijab was revealed later. In this lies a great benefit, which is that every text from the Qur'an or Sunnah indicating the permissibility of a woman uncovering her face is to be understood as referring to the time before the hijab. This is a general answer, and therefore no one can establish evidence that uncovering the face was after the hijab except in a way that leaves the contrary possibility. This is a general answer. And among the benefits of this hadith is that the Shari'ah did not come all at once, but rather gradually. This is from the wisdom of Allah (Mighty and Majestic), because if the Shari'ah had been revealed to the people all at once, it would have been difficult for them, and perhaps they would not have complied. But when it came gradually, they accepted it little by little. Is it said that this ruling remains, meaning that when we call someone, we call them to the most important things first? It appears so, it appears so. And this is indicated by the fact that the Prophet (peace and blessings be upon him) used to send callers and say, "Enjoin such and such, and if they obey, then enjoin such and such," even though these are established acts of worship. As he sent Mu'adh (may Allah be pleased with him) in the tenth year of the Hijrah to the people of Yemen and ordered him to call them to tawhid (the oneness of Allah), then to prayer, then to zakah (the obligatory alms). And among the benefits of this hadith is the permissibility for a person to say, "I will do such and such," without mentioning the will of Allah, based on his statement, "I will surely know that day," and he did not qualify it with the will of Allah. Its like occurred in the hadith before this when they said, "We will not ask the Prophet (peace and blessings be upon him) anything after that," meaning his wives. If it is asked how we reconcile the action of the Companions (may Allah be pleased with them) with His saying, ? The answer is: If a person says, "I will surely do such and such tomorrow," and he intends to inform about what is in his heart, it is permissible without saying "if Allah wills," because it is a report about something that has occurred, not about something in the future. But if he intends to do it, meaning to bring the action into being, then he must say "if Allah wills," because he does not know whether he will be able to do it or not, and whether he will do it or not. So this is the reconciliation: if he intends to inform about what is in himself, he does not need the will of Allah because it is a report about something that has occurred. But if he intends the action, meaning bringing the action into being, he must say "if Allah wills." And among the benefits of this hadith is the permissibility of rebuking others, for example women, even if they are not among their mahrams (relatives one may not marry), because 'Umar rebuked 'A'ishah (may Allah be pleased with her) even though he was not a mahram to her. And among the benefits of the hadith is 'A'ishah's intelligence, her mind, and her argumentation in defending herself. Because when he said to her what he said, what did she say to him? She said, "What business is it of mine and yours, O son of al-Khattab? Attend to your own defect," meaning Hafsah, because Hafsah was his daughter and 'A'ishah was the daughter of Abu Bakr. So it was as if she was saying, "Start with your own defect, over which you have authority." This is undoubtedly from her intelligence, her mind, the strength of her argument, and her argumentation, but with truth. And among the benefits…