Bukhari

Hadith Commentary: Hafiz (rahimahullah) said: I have not found this suspended narration (ta'liq) with a connected chain (mawsulan). The purpose of Imam Bukhari (rahimahullah) in mentioning this is to show that Abu Zumrah narrated this hadith as mursal (with a missing link), contrary to Abu Usamah who narrated it as connected (mawsul).

The Prophet (sallallahu alayhi wa sallam) granted some land as a fief (jagir) to Zubair (radi Allahu anhu). From this, the purpose of the chapter is derived: that the Imam has the authority to distribute from the khums and other such shares as he deems appropriate according to the situation.

Hadith Commentary:
1.
Hazrat Zubair bin al-Awwam (radi Allahu anhu) was the esteemed husband of Hazrat Asma bint Abi Bakr (radi Allahu anha).
That land was approximately 2 miles away from their house, because a farsakh is 3 miles.
Accordingly, two-thirds of a farsakh equals 2 miles.
2.
Imam Bukhari (rahimahullah) has established from this hadith that the Imam of the time is authorized to distribute from the khums and other such assets as he deems appropriate, just as the Messenger of Allah (sallallahu alayhi wa sallam) granted land from the wealth of Banu Nadir to Hazrat Zubair (radi Allahu anhu).

Hadith Commentary:
Benefits and Issues:
From this hadith, we learn of the understanding and insight of Asma (radi Allahu anha), in how, with her intelligence and alertness, she allowed a poor man to sit in the shade of her house,
while taking into account her husband's temperament and sense of honor,
from which it is understood that
a wife should be mindful of her husband's psychology and emotions,
so that he does not fall into unnecessary suspicion and the atmosphere of the home remains free from tension.

Benefits and Issues
These tricksters openly deceive

SA Their claim is that such intermingling between men and women is permissible:

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A certain individual wrote three narrations and, according to his understanding, “proved” that:
“A non-mahram woman can touch a man and a man can touch her”—there are two narrations from Bukhari and one from Muslim.
Here, read the translation of the narration from their own post:

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It is submitted that such intermingling is permissible and allowed in cases of necessity, and the following evidences are presented for this:

➊ It is narrated from Anas bin Malik radi Allahu anhu that any slave woman from among the slave women of Madinah would take the hand of the Messenger of Allah sallallahu alayhi wa sallam and lead him wherever she wished for any of her needs. [صحيح بخاري، كتاب الادب، باب الكبر، حديث 6072]

➋ Abu Musa al-Ash’ari radi Allahu anhu, while narrating an incident from his Hajj, says: Then I came to a woman from Banu Qais, and she removed lice from my head and combed my hair. [صحيح بخاري، كتاب المغازي، باب حجة الوداع، حديث 4397]

➌ The Messenger of Allah sallallahu alayhi wa sallam, upon seeing Asma’ carrying a load on her head, seated her behind him on the camel. [صحيح مسلم رقم 2182، دارالسلام 5692]

The famous hadith scholar and Imam Nawawi, taking evidence from this incident, has established a chapter:

«باب جواز إرداف المرأة الأجنبية إذا أعيت فى الطريق»

“That is, the permissibility of seating a non-mahram woman who has become tired on the way on one’s mount.”

Therefore, the use of Careem and Uber services is undoubtedly permissible and allowed. «هٰذا ما عندي والله اعلم»

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EA So this was their stance...

In the first narration, it is written that from the slave women of Madinah, any slave woman... Now observe the “skill” of the translator: even a simple translation (from the slave women of Madinah, one slave woman) could have been done... but in that way, the “objective” would not have been achieved—because then it would have become clear why only one slave woman did so... and why only she did so. Now, by translating as “any slave woman,” the impression is given that sometimes one, sometimes another would do this. The words of the narration are:

«ان كانت الامه من اماء اهل المدينه»

And Imam Bukhari has established a chapter on this:

«باب الكبر» That is, the evil of arrogance...

The intended meaning is that the woman was mentally ill, yet the Noble Prophet sallallahu alayhi wa sallam still gave her importance.

Friends! The mention of this same slave woman is found in another hadith as well, in which she held the hand of the Noble Prophet sallallahu alayhi wa sallam and stood for a long time, and he did not withdraw his hand from her... Yes, this is the same hadith from which Ghamidi Sahib also deduced the permissibility of a handshake between men and women...

Friends! This slave woman present in Madinah was actually mentally disabled or possessed, and in view of her condition, the Noble Prophet sallallahu alayhi wa sallam, out of compassion, did not withdraw his hand from her... This is why, in the first hadith mentioned above, in which the slave woman would take the hand of the Prophet sallallahu alayhi wa sallam and lead him for some need... what chapter did Imam Bukhari rahimahullah establish? He established a chapter on avoiding arrogance... that is, he interpreted it as the Prophet’s gentleness, compassion, and lack of pride...

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As for the second hadith, the one about Sayyiduna Abu Musa al-Ash’ari, even from the title of the post itself, it cannot be found that it is permissible to intermingle with a non-mahram out of necessity... The question is: what necessity did Sayyiduna Abu Musa radi Allahu anhu have?... Is having lice removed such a necessity that it should be done by a non-mahram?

... The real story, which has been concealed, is that the woman was his foster aunt... Friends! A hadith is seized upon, its meaning is presented according to one’s own desire, whereas often the hadith scholars intend a different meaning, and when they intend a particular meaning, they bring a brief hadith for the sake of necessity... while they know that in case of “objection,” the complete hadith can be presented, or another hadith that removes the objection can be mentioned... But nowadays, “intellectuals” sometimes out of ignorance and sometimes criminally, bring incomplete ahadith, and our “innocent” friends get entangled... The same is the case with the narration of Sayyiduna Abu Musa al-Ash’ari radi Allahu anhu... that another narration clarified his relationship with that woman, but it was not mentioned at all—obviously, how would the “uproar” be created then, and how would doubts be poured into minds?

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The same is the case with the third narration... How is it possible that the Noble Prophet sallallahu alayhi wa sallam would seat a non-mahram woman on the camel in such a way that her body would touch his, even if she was much younger than him and his sister-in-law by relation... whereas the very own younger sister of Sayyida Asma’ radi Allahu anha, Sayyida Aisha radi Allahu anha, narrates:

“By Allah, the Prophet sallallahu alayhi wa sallam never touched the hand of any non-mahram woman even for the purpose of allegiance.”

Friends! On the camel of the Noble Prophet sallallahu alayhi wa sallam, there would be a howdah, and behind it there would be a high wooden support for leaning...

Thus, even if someone sat behind, there would be a wooden barrier in between... As in Bukhari, hadith number [5967], Sayyiduna Mu’adh bin Jabal radi Allahu anhu, describing the situation of sitting behind the Noble Prophet sallallahu alayhi wa sallam, says:

«ليس بيني و بينه الا آخره الرحل»

“There was nothing between me and you except the wood of the howdah.”

And the Noble Prophet sallallahu alayhi wa sallam himself said that it is better for a man to be pierced in the head with an iron comb than to touch a non-mahram woman. Now, just think: after giving this teaching, can it even be imagined that he himself would not observe it?

As for the chapter that Imam Nawawi rahimahullah established on the hadith, who can deny it... Without touching and without bodily contact, seating a woman is certainly permissible... but remember, the permissibility will only be in accordance with the conditions mentioned in other ahadith...

Abu Bakr Qudusi

Hadith Commentary: Benefits and Issues: When Asma (radi Allahu anha) married Zubair (radi Allahu anhu) in Makkah Mukarramah, he did not possess wealth, livestock, cash, servants, or land for cultivation. Then, after migrating to Madinah Munawwarah, Asma (radi Allahu anha) would perform all the household and outdoor tasks herself. She would even bring fodder for the camel and horse herself, take care of the horse, fetch water, and similarly perform other small tasks. Generally, women of middle-class families themselves carry out household chores, cooking, sewing and embroidery, washing clothes and utensils, etc. In fact, they also assist in outdoor tasks, and this is considered a sign of love and affection between husband and wife.

The performance of household duties is, according to the Malikis and Hanafis, morally and legally necessary for women of middle and poor families, but outdoor work is not necessary; it is merely part of good companionship and kindness. As for women of wealthy families, who did not do such work in their parents’ homes, it is not obligatory for them to perform indoor or outdoor tasks. However, generally, women from good families do these tasks themselves and also keep servants. According to the Shafi’is, it is not obligatory for any type of woman to do household chores; it is done under good companionship and mutual love and affection, and generally, women perform these tasks themselves. This has always been the practice among people and should remain so, because the wives of the Prophet (sallallahu alayhi wa sallam) and his daughters used to perform household duties themselves. Sometimes, Fatimah (radi Allahu anha) had to endure much hardship in household work, but the Prophet (sallallahu alayhi wa sallam) did not order Ali (radi Allahu anhu) to provide her with a servant. Similarly, he did not instruct Zubair (radi Allahu anhu) to provide a servant for Asma (radi Allahu anha).

Imam Nawawi has deduced from Asma (radi Allahu anha) making the camel kneel that it is permissible for a non-mahram woman to ride behind (a man) on a camel or mount. However, this deduction is not correct, because making the camel kneel does not necessitate this; the Prophet (sallallahu alayhi wa sallam) could have mounted together, or with another companion. Moreover, Asma (radi Allahu anha) was not a stranger to him; she used to visit his house, she was the wife of the nephew of Khadijah (radi Allahu anha), the sister of Aisha (radi Allahu anha), and the daughter of his close companion (Abu Bakr radi Allahu anhu). Furthermore, in the case of riding behind him, there was no kind of danger, which is a fundamental factor. That is why Zubair (radi Allahu anhu) said that her riding behind you was not offensive to my sense of honor, but rather, it was offensive to me that others should carry the date stones in front of her. After this incident, the Messenger of Allah (sallallahu alayhi wa sallam) gave Abu Bakr (radi Allahu anhu) a maidservant so that he could give her to Asma (radi Allahu anha).

From this hadith, it is also understood that politics, in reality, is the name of taking care of and looking after others, not the name of creating opportunities for one’s own interests and profits, or of plundering and looting.