Bukhari

Hadith Commentary:
Hubairah was the husband of Umm Hani, and Ja'dah was their son.
It is not clear why Ali (radi Allahu anhu) would strike his nephew; some have said that by "so-and-so son of Hubairah," what is meant is Harith ibn Hisham al-Mahroomi.
In summary, what is derived from the hadith is that it is permissible for a woman to grant protection (aman).
This is also the opinion of the four Imams (a’immah arba‘ah).
Some have said that the Imam (leader) has the choice:
If he wishes, he may approve this protection, and if he wishes, he may not approve it.

Hadith Commentary:
➊
Umm Hani radi Allahu anha accepted Islam at the time of the Conquest of Makkah.
At that time, she was married to Hubayrah, from whom she had children.
One of them was named Hani, due to whom her kunyah (honorific title) became Umm Hani.
➋
Ibn Mahbushun says:
A woman’s granting of protection (aman) does not have independent status; rather, it is dependent on the permission of the Imam. However, there is consensus among the majority (jumhur) that a woman’s granting of protection is permissible, valid, and holds independent status.
Imam Bukhari rahimahullah has supported the view of the majority, that the Messenger of Allah sallallahu alayhi wa sallam upheld the protection granted by Umm Hani radi Allahu anha. Likewise, Zaynab bint Rasul sallallahu alayhi wa sallam granted protection to her noble husband Abu al-As.
From this, it is understood that it is also forbidden to kill someone whom a woman has granted protection.
(‘Umdat al-Qari: 10/521)

Hadith Commentary:
The translation of the chapter is derived from the fact that Umm Hani used the phrase "za‘ama ibn ummi" (the son of my mother claimed), thus the use of the word "za‘amū" (they claimed) is permissible.

By "so-and-so" is meant either Harith ibn Hisham, or Abdullah ibn Abi Rabi‘ah, or Zuhair ibn Abi Umayyah.

From this hadith, it is understood that in an Islamic state, if a Muslim woman grants protection (dhimmah) to a non-Muslim, then legally her protection will be enforced, because in this matter a woman has the same right as a Muslim man.

This also refutes those who claim that Islam does not grant any rights to women, including those among them who make such assertions.

Hadith Commentary:
(1)
In this hadith, the words "za‘ama ibn ummi" have been used. From this, it is understood that there is no harm in using the word "za‘amū" (they claim). If its usage were impermissible, the Messenger of Allah (sallallahu alayhi wa sallam) would have corrected it.

(2)
The word "za‘ama" is also used in the meaning of "statement" (qawl), as in the incident where a Bedouin came to the Messenger of Allah (sallallahu alayhi wa sallam) and said: "O Muhammad! Your messenger came to us and said that you claim to be the Messenger of Allah." He (sallallahu alayhi wa sallam) replied: "He has spoken the truth." (Sahih Muslim, Al-Iman, Hadith: 102(12))
The wording is as follows:
("Atana rasuluka faza‘ama lana annaka taz‘umu anna Allaha arsalak?" Qala: Sadaq)
In any case, there is no harm in the usage of the word "za‘ama."
And Allah knows best.

Takhrij al-Hadith:
[193۔ البخاري فى : 8 كتاب الصلاة : 4 باب الصلاة فى الثوب الواحد ملتحفا به 280، مسلم 336، ترمذي 2734]

Understanding of the Hadith: It is understood that one should perform the ritual bath (ghusl) at a place with a covering. It is also understood that, honoring the woman, the Messenger of Allah (sallallahu alayhi wa sallam) accepted her protection.

Hadith Commentary:
Benefits and Issues:
(1)
From this hadith, it is understood that it is permissible to greet (say salam to) and have necessary conversation with a person bathing in privacy, provided that he is covered with a cloth, because the Prophet (sallallahu alayhi wa sallam) could not have been uncovered in front of his daughter.
(2)
If a woman grants protection (aman) to a person, it will be valid and enforceable. It is not permissible to break her protection. This is the position of Imam Shafi'i rahimahullah and the majority (jumhur). According to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, the protection granted by a woman is subject to the discretion of the Imam (leader/ruler); he may uphold it or annul it as he wishes.

Explanation:
1:
In some narrations, it is mentioned that even the most ordinary Muslim can grant protection (aman) to someone.
From this hadith and the statement of the Prophet (sallallahu alayhi wa sallam) regarding Umm Hani:
"Indeed, we have granted protection to whomever you have granted protection, O Umm Hani,"
it is understood that even a Muslim woman can grant protection to someone,
and it is not permissible for any Muslim to break the protection she has granted.