Bukhari

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-related 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, a slave woman”) could have been done... but in that way, the “objective” would not have been achieved—because then it would 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» meaning 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 also found in another hadith, 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 become confused. 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, from these very Sayyida Asma’ radi Allahu anha’s own younger sister, Sayyida Aisha radi Allahu anha, there is a narration:
“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 Prophet’s camel, there would be a howdah placed, 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 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 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 denies that... Without touching and without bodily contact, seating a woman is certainly permissible... but remember, this permissibility will only apply in the manner that is in accordance with the conditions stated in other ahadith...
Abu Bakr Qudusi

Hadith Commentary:
The same type of ihram is called the ihram of Hajj Tamattu‘.
Your (sallallahu alayhi wa sallam) ihram was for Hajj Qiran, but for them you considered Hajj Tamattu‘ to be easier.
Even now, Hajj Tamattu‘ is better because it provides ease for the pilgrim.
Some people have stipulated the condition of Hajj Qiran for those performing Hajj on behalf of others (Hajj Badal), for which no evidence has been found. And Allah knows best regarding what is correct.

Hadith Commentary:
➊
The relevance of this hadith to the chapter heading is that it pertains to the incident of the Farewell Pilgrimage (Hajjat al-Wada‘).
When Mu‘adh ibn Jabal radi Allahu anhu came from Yemen to the service of the Messenger of Allah sallallahu alayhi wa sallam, he arrived while you were at Batha’ of Makkah, that is, at the valley of Banu Kinana.
Since he did not have a sacrificial animal with him, the Messenger of Allah sallallahu alayhi wa sallam instructed him to become lawful (exit the state of ihram) after performing the circumambulation (tawaf) of the House of Allah and the sa‘i between Safa and Marwah. Accordingly, he complied with this instruction, and after performing the sa‘i between Safa and Marwah, he exited the state of ihram and went to his wife, where he combed and groomed himself.
➋
The Messenger of Allah sallallahu alayhi wa sallam had sacrificial animals with him, so he did not become free from the restrictions of ihram.
And Allah knows best.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established the chapter heading in the following manner: that Abu Musa al-Ash‘ari radi Allahu anhu said, "I performed the circumambulation (tawaf) of the House of Allah, then performed the sa‘i between Safa and Marwah. After that, I went to a woman from the tribe of Qays, and she removed lice from my head."

(2)
Hafiz Ibn Hajar rahimahullah says that freedom from the restrictions of ihram is after the sa‘i between Safa and Marwah. This is also the intent of Imam Bukhari: that one performing ‘umrah becomes lawful (halal) not after the circumambulation (tawaf) of the House of Allah, but after the sa‘i between Safa and Marwah. However, the position of Imam Bukhari’s teacher, Ishaq ibn Rahwayh, is contrary to this. Imam Bukhari did not pay any heed to this, but rather gave precedence to the supremacy of the Book and the Sunnah. (: Fath al-Bari: 3/777)