Bukhari

Hadith Commentary:
Perhaps he was blind, but from the narration of Tabarani it is understood that they were father and son—meaning Taliq ibn Shabr and his son—and both were tied together with a single rope.
When the Prophet (sallallahu alayhi wa sallam) inquired about their condition, Shabr said that he had taken an oath that if Allah, the Exalted, returned his wealth and children to him, he would perform Hajj while bound.
The Prophet (sallallahu alayhi wa sallam) cut the rope and said, "Both of you should perform Hajj, but this binding is a satanic act."
From this hadith, it is derived that speaking during tawaf is permissible, because the Prophet (sallallahu alayhi wa sallam) said, right in the midst of tawaf, "Take him by the hand and lead him" (Wahidi).

Hadith Commentary:
(1)
Although circumambulation (tawaf) is like prayer (salah), it is permissible to speak during it. However, such conversation should be purposeful, not frivolous or indecent in nature.

(2)
Although the hadith mentions speaking for a specific reason, Imam Bukhari rahimahullah has established a chapter on general conversation. Perhaps his intention is to allude to that hadith in which the Messenger of Allah sallallahu alayhi wa sallam said:
“Circumambulating the House of Allah is like prayer, except that Allah, the Exalted, has permitted speech in it. Therefore, whoever speaks during tawaf should only say that which is good.” (Jami‘ at-Tirmidhi, Book of Hajj, Hadith: 960)
It is better that during tawaf, one engages in the remembrance of Allah and recitation of the Noble Qur’an, and avoids conversation as much as possible.
(Fath al-Bari: 3/609)

Hadith Commentary:
Most likely, that person must have been an elderly blind man.
This hardship is, by unanimous agreement, in no way appropriate.

Hadith Commentary:
(1)
In another narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) was performing tawaf, he saw a man whose hand was tied with a rope or something similar to another person. The Messenger of Allah (sallallahu alayhi wa sallam) cut that rope and said:
"Walk holding his hand."
(Sahih al-Bukhari, al-Hajj, Hadith: 1620)

(2)
From the narrations, it is understood that he had made a vow (nadhar) to perform tawaf of the House of Allah in this manner, as Imam al-Nasai rahimahullah has explicitly stated.
(Sunan al-Nasai, al-Ayman wa al-Nudhur, Hadith: 3841, and Fath al-Bari: 11/718)
In any case, it is not legislatively permissible to fulfill such a vow whose purpose is to unnecessarily put oneself in hardship.
And Allah knows best.

Hadith Commentary:
(1)
In one narration, it is clarified that a man was pulling another person by a nose-ring during tawaf, so the Messenger of Allah (sallallahu alayhi wa sallam) cut the rope and said:
"Lead him by the hand and walk."
(Sahih al-Bukhari, Al-Ayman wal-Nudhur, Hadith: 6703)

(2)
It is possible that this person had made a vow (nadhar) to perform Hajj in this manner.
In the era of ignorance (Jahiliyyah), people believed that performing Hajj in this way would make a person close to Allah.
The Messenger of Allah (sallallahu alayhi wa sallam) declared this act to be invalid.

(3)
From this hadith, it is understood that if one sees an evil act during tawaf, it can be stopped by hand, and doing so will not affect the validity of the tawaf.
And Allah knows best.

Benefits and Issues:
To lead someone by putting a halter on them or to make them walk in such a manner is an insult to human dignity.
Islamic Shariah has come to free people from such ignorances.
(“And He removes from them their burden and the shackles which were upon them.”) () And you (sallallahu alayhi wa sallam) remove from them the burdens and the yokes that were upon them.

(1) Tawaf is an act of worship; in fact, it has even been referred to as prayer (salah), because tawaf has also been legislated for the remembrance (dhikr) of Allah, Most High. Therefore, unnecessary conversation should not take place during it; rather, there should be remembrance of Allah and supplication (du'a). However, if there is a need or a scholarly matter, it may be discussed, as in this hadith where an uninformed person was taught a ruling.

(2) "With a halter placed"—Leading someone with a halter was also considered a part of asceticism (zuhd) and worship, but a halter is put on an animal, not a human being, because a human possesses the ability to listen, understand, and act. He should be instructed verbally or led by the hand. Resembling animals is contrary to human nature. Islam, which is the religion of natural disposition (fitrah), how could it tolerate such an evil act in the name of worship? That is why the Prophet (sallallahu alayhi wa sallam) forbade it.

Tying a rope around the neck, nose, or hand of a person and pulling him is likening him to animals. Because animals are not intelligent, a rope has to be put around their neck or nose, etc., so that they can be controlled, whereas a human being is intelligent. He can be made to understand by speech or, at most, by hand; therefore, there is no need for a rope or halter. Rather, this is resemblance to animals and an insult to humanity, which the last Prophet of the religion of nature, fidāhu nafsī wa rūḥī wa abī wa ummī sallallahu alayhi wa sallam, could never tolerate. In the era of ignorance, people used to make such vows, from which nothing was gained except hardship, pain, or humiliation. The Islamic Shari‘ah has declared all such vows null and void—that is, neither will they be considered, nor will they be acted upon; however, expiation (kaffarah) must be given.