Continuation of the benefits of the hadith: (… and by Allah, I know that the Messenger of Allah (peace and blessings be upon him) does not love you, and were it not for me, the Messenger of Allah (peace and blessings be upon him) would have divorced you)

The Shaykh : Among the benefits of this hadith is that a man may keep away from his wife out of consideration for a matter coming from his father, brother, uncle, or the like, based on the statement of 'Umar (may Allah be pleased with him): "I know that the Messenger of Allah (peace and blessings be upon him) does not love you, and were it not for me, I would have divorced you". Among the benefits of this hadith is the exaggeration in the expression of disapproval, because 'Umar's statement that he knew the Messenger did not love her was more severe for Hafsa than if mountains had fallen upon her; for her father to tell her that the Messenger does not love her is a great shock. At this point, a question arises: How did 'Umar know that the Messenger of Allah (peace and blessings be upon him) did not love her, or was this a form of threat? Yes, there is a possibility. It is possible that the Messenger (peace and blessings be upon him) confided in 'Umar that he did not love Hafsa, but I consider this unlikely, because the Prophet (peace and blessings be upon him) would not engage in such behavior, as it would hurt 'Umar's feelings. It is also possible that he intended to threaten and exaggerate so that she would not dare to separate from the Messenger of Allah (peace and blessings be upon him and his family). I also see a problem with this, because it is also unlikely that 'Umar (may Allah be pleased with him) would threaten his daughter with such a great matter. The issue needs to be clarified. Who will clarify it for us? Who is its champion? Strange! There is no power nor strength except with Allah! Where is our friend Ali? Are you Sami? Come on, okay. Among the benefits of this hadith is the tenderness of Hafsa (may Allah be pleased with her), as she wept intensely due to this great shock, as stated: "So she wept intensely, the most intense weeping." Among the benefits of this hadith is the permissibility of a man secluding himself from his women in a private room to distance himself from them when problems occur, because the Prophet (peace and blessings be upon him) did so. Among the benefits of this hadith is the simplicity of life for the Messenger of Allah (peace and blessings be upon him and his family). Do you know what the ladder to this upper room was? It was a palm tree trunk. A palm tree trunk that he would climb up and descend from, meaning there was no known ladder with the known steps, but rather a trunk he would climb up and descend from, peace and blessings be upon him. Among the benefits of this hadith is that a person should not enter anyone's house or room without permission. If he is outside the house, he must ask permission to enter the house. If he is in the house but someone in the room has closed the door on him, he must ask permission. Among the benefits of this hadith is the permissibility of raising one's voice when necessary, because when 'Umar asked for permission, Rabah was there but he found nothing, so he raised his voice until the Prophet (peace and blessings be upon him) heard him. Among the benefits of this hadith is the intense love of the Companions for the Messenger of Allah (peace and blessings be upon him), as 'Umar said, "If the Messenger of Allah (peace and blessings be upon him) had given me permission to strike off Hafsa's neck, and she is his daughter, I would have struck off her neck." This indicates the intense love of the Companions for the Messenger (peace and blessings be upon him) and their preference of him over their children, and even over their own souls. Indeed, 'Umar (may Allah be pleased with him) himself said to the Messenger (peace and blessings be upon him): "By Allah, you are more beloved to me than my own soul". Among the benefits of this hadith is acting by gesture when one is able to speak, as stated: "So he gestured to me to climb up," even though the Messenger of Allah (peace and blessings be upon him) was able to say "climb up" with his tongue. Acting by gesture for one who is unable to speak, whether by religious obligation or physically, is agreed upon. So, one who is physically unable to gesture, like a mute, yes, one who is physically unable to speak, like a mute, and one who is religiously unable to speak, like a person in prayer. When the Prophet (peace and blessings be upon him) prayed sitting, they prayed behind him standing. Ya Firas, he gestured to them to sit. But if one is able, is gesture and nodding accepted? The answer is: Yes, it is accepted, except in some matters where explicit statement is necessary, in which case gesture is not sufficient. Among the benefits of this hadith is the simplicity of life, as mentioned before, for the Messenger (peace and blessings be upon him). Therefore, he was lying on a mat that had left a mark on his side, blessings and peace be upon him, even though if he had wished, he could have lain on the softest of beds, but he did not want that. He said: and he did not want to open the door of luxury for his Ummah, because luxury leads to destruction. Therefore, the Messenger (peace and blessings be upon him) said: , and this is what happened. Now, most of the Muslims, you find that the most important thing for them is what? To indulge themselves in luxury in the house, in the journey, in everything. "Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire." And among the benefits of this, yes, and among the examples of the austerity of life and its simplicity and scarcity is that this upper room contained nothing but a handful of barley, about a sa' (a dry measure of about 3 kg), and the like of it in a corner of the room, which indicates that he (peace and blessings be upon him) was content with what was made easy for him, even though he might save up for his family's expenses for a year. Among the benefits of this hadith is the tenderness of the Commander of the Faithful, 'Umar (may Allah be pleased with him), as shown by his weeping, because the Prophet (peace and blessings be upon him) was in this state of poverty and simplicity, while the kings, like Kisra and others, were in their state. Therefore, he said, "My eyes burst into tears." He said, "What makes you cry, O son of al-Khattab?" I said, until the end of it. Among the benefits of this hadith is that Allah, Glorified and Exalted is He, gives the worldly life to whom He loves and to whom He does not love, but He does not give religion except to whom He loves, as established from the Prophet (peace and blessings be upon him and his family). For these kings, Allah, Mighty and Majestic, does not love them, and they are in their disbelief, and yet Allah gave them of the worldly life what He gave them. Among the benefits of this hadith is the comfort of the Prophet (peace and blessings be upon him) to his believing Companions regarding what they missed of the worldly pleasures, as he said: And it is known that whoever has the Hereafter, he has the permanent joy and the permanent pleasure, while whoever has the world, the world is perishing. Everything is perishing. Speech perishes; every letter you pronounce goes away and ends. Food perishes; every bite you lift from the vessel goes away and ends. The night perishes, the day perishes. Everything in the world, if you reflect on it, is perishing and vanishing. But the pleasure of the Hereafter is not so; it is permanence and continuity. We ask Allah to make our share and your share of it the greatest! Among the benefits of this hadith is the success of 'Umar (may Allah be pleased with him) in hitting the truth, as he said to the Messenger (peace and blessings be upon him): "If you have divorced them, then Allah is with you, and His angels, and Jibril, and Mikail, and I, and Abu Bakr, and the believers are with you". This matches the statement of Allah, the Exalted: . Among the benefits of this hadith is the acknowledgment of 'Umar (may Allah be pleased with him) and his admission of the virtue of Abu Bakr (may Allah be pleased with him), as he said, "I and Abu Bakr." And Abu Bakr did not speak with this, but 'Umar knew that Abu Bakr (may Allah be pleased with him) was the first to support the Prophet (peace and blessings be upon him). Among the benefits of this hadith is that a person rejoices and praises Allah when he is guided to the truth, because 'Umar says, "Rarely did I speak and praise Allah in my speech except that I hoped Allah would make true the word I say." And this verse was revealed. So if a person is guided to the truth, he must praise Allah, Mighty and Majestic, for this blessing, because Allah's guidance of him to the truth indicates that Allah intended his guidance, and this is a great blessing. Unlike the one who strives but is not guided to the truth; this one, even though his mistake is forgiven if he exerted his effort, is not like the one who hits the truth. Among the benefits of this hadith is the care of Allah, Blessed and Exalted is He, for His Messenger (peace and blessings be upon him), as He supported him with this support by His statement: . Some ignorant people erred in saying that this is evidence of the great malice of women and that Allah did not repel their malice except with this. It is said, "Woe to this understanding!" Allah alone is sufficient to repel the malice of women. And Allah, Blessed and Exalted is He, said regarding the disbelievers of Quraysh, who were more arrogant, harsh, and harmful to the Messenger (peace and blessings be upon him): He said: But the intent of this is to explain the status of the Messenger (peace and blessings be upon him) with Allah, the Exalted, and that Allah, the Exalted, supports him in all means of victory, for Allah is his protector, and Jibril, and the righteous believers, and the angels after that are supporters. Among the benefits of this hadith is the severity of the impact of the Prophet's (peace and blessings be upon him) divorce of his wives if it had occurred, for this reason 'Umar (may Allah be pleased with him) asked about it, saying: "Did you divorce them?" He said: . And among its benefits, among the benefits of the hadith, is that a person should remove worry and grief from others and alleviate distress, as shown by 'Umar's (may Allah be pleased with him) asking the Prophet (peace and blessings be upon him) for permission to go down to the people to inform them that he had not divorced his wives. And among its benefits is the etiquette of the Commander of the Faithful, 'Umar (may Allah be pleased with him), with the Messenger, as he did not dare to inform the people except after asking the Prophet's (peace and blessings be upon him) permission. And among the benefits of this hadith is that a person should try to remove anger, worry, and grief from his brother, because 'Umar (may Allah be pleased with him) kept talking to the Prophet (peace and blessings be upon him) until the anger left his face and the worry and grief were removed from him. And among the benefits of this hadith is that this trunk was difficult to descend from, requiring a person to descend from it little by little and hold onto it tightly so as not to fall, but for the Messenger (peace and blessings be upon him), it was as if he were walking on the ground. So this is a sign of the signs of the Prophet (peace and blessings be upon him), that this trunk, from which a person could not descend except with difficulty, the Messenger (peace and blessings be upon him) descended from it as if he were walking on the ground. And this is undoubtedly one of the signs of Allah, because a person cannot achieve this by himself. And among the benefits of this hadith is that a month can be twenty-nine days. So is the lesser number taken into account for one who vows to fast a month or vows not to speak to so-and-so for a month, or is the original state taken into account, which is the completion of the month? The second one: that the lesser number is not taken into account, but the completion of the month is taken into account. The evidence for this is the statement of the Prophet (peace and blessings be upon him): But this month in which the vow of abstinence occurred for the Messenger (peace and blessings be upon him) was twenty-nine days. And among the benefits of the hadith is that the voice should be raised when necessary, as stated by 'Umar (may Allah be pleased with him): "So I stood at the door of the mosque and called out at the top of my voice: 'The Messenger of Allah (peace and blessings be upon him) has not divorced his wives'". This entails that conveying the required voice through the loudspeaker that exists now is from the Sunnah, and the evidence for this is that the Messenger (peace and blessings be upon him) in the Battle of Hunayn ordered al-Abbas ibn 'Abd al-Muttalib, who had a loud voice, to call the people to return, so he called the people to return. And among the benefits of this hadith is the important matter that some people are hasty in broadcasting matters of safety and fear. They may call out safety while the reality is fear, or call out fear while the reality is safety. Allah, the Exalted, said: So one should return to those of opinion, knowledge, faith, and experience, and not be hasty in stories. I do not mean the stories of the Messenger, but the stories that occur among people. Therefore, it came in the hadith: , and a person should be deliberate in matters. How many a news item had no basis, and a person regrets when he reports it or builds matters upon it. And among the benefits of this hadith is that the scholars are among those in authority, as stated: the scholars who are slow to understand them. And there is no doubt that the scholars are among the rulers, because they take charge of the affairs of the people by explaining the Shari'ah and calling to it. And those with authority are among the rulers without doubt, because they take charge of implementing the Shari'ah and obliging the people with it. So the people need these, and these need the people of knowledge to explain to them, and they need the rulers to oblige them with the Shari'ah. And it has been said:
"Were it not for the Caliphate, our roads would not be safe for us, *** and our weakest would be plundered by our strongest."
It is also said that 'Abd al-Malik, I think, had some people with him, and 'Abdullah ibn al-Mubarak (may Allah have mercy on him) passed by. When he had gone, some of the presenters, who were slanderers, said, "O Commander of the Faithful, this man said: "And who has corrupted religion except the kings, *** and the evil priests and their monks?" He became angry and said, "How can he say such a thing! It is the kings, the learned scholars, and the worshipping monks who have corrupted religion." When some of the presenters saw his distress, a good companion said, "O Commander of the Faithful, this man is the one who said:
"Were it not for the Caliphate, our roads would not be safe, *** and our weakest would be plundered by our strongest." The Caliph was pleased, and what was in his heart against 'Abdullah ibn al-Mubarak (may Allah have mercy on him) disappeared. The point is that scholars are undoubtedly rulers, and princes are undoubtedly rulers. The Messenger of Allah (peace and blessings be upon him) even commanded travelers, if there are three of them, to appoint one of them as their leader so that the matter does not become chaos. 'Umar said, and among the benefits of this hadith is the permissibility of a person praising himself, on the condition that he is truthful in doing so, based on his statement, "So I was the one who derived it," and also based on his previous statement that Allah (Glorified and Exalted is He) confirms what he says, but on the condition that he is, what? Truthful in that. And 'Abdullah ibn Mas'ud said, "If I knew that someone was more knowledgeable in the Book of Allah than me, and camels could reach him, I would go to him." He did not intend to praise himself, but he intended to clarify his status regarding the Book of Allah and to encourage people to seek knowledge and receive it, even from far away. In any case, this hadith has many benefits upon reflection, but this is what Allah (Mighty and Majestic) has made easy. Yes.