Bukhari

Chapter of Sahih Bukhari Hadith Number: 6072: «بَابُ الْكِبْرِ:»

Relevance between the Chapter and the Hadith:
In the translation of the chapter, Imam Bukhari rahimahullah has clarified the issue of arrogance and pride, stating that these actions are disliked by Allah Almighty. Under this chapter, he has narrated a hadith from Sayyiduna Haritha bin Wahb al-Ghazali radi Allahu anhu and Sayyiduna Anas radi Allahu anhu. The hadith of Sayyiduna Haritha bin Wahb radi Allahu anhu is clearly relevant, but in the hadith of Sayyiduna Anas radi Allahu anhu, there is no mention of arrogance or pride. However, if one reflects upon the hadith, its connection to the chapter becomes apparent. Thus, Abdul Haq al-Hashimi rahimahullah writes:
«حديث أنس، و المقصود منه: وصف النبى صلى الله عليه وسلم بعدم الكبر.» (2)

“The purpose of Imam Bukhari rahimahullah in mentioning the hadith of Sayyiduna Anas radi Allahu anhu is that it describes a characteristic of the Prophet sallallahu alayhi wa sallam, which is evidence of the absence of pride.”

That is, a slave-girl of Madinah would take the hand of the Prophet sallallahu alayhi wa sallam and lead him wherever she wished, for any task, etc. If the Prophet sallallahu alayhi wa sallam did not possess humility, he would never have attended to her needs.

Although slave-girls have always been considered insignificant in every era, despite this, the humility and modesty of the Prophet sallallahu alayhi wa sallam was so immense that there is no parallel to it. This humility is evidence of the absence of pride, and thus the connection between the chapter heading and the hadith is established here.

Allamah Qastallani rahimahullah writes:
«و المراد بالأخز باليد لازمه وهو الانقياد فيه غاية تواضعه وبراءته من جميع أنواع الكبر صلى الله عليه وسلم كثيرة.»

“That is, the slave-girl taking the hand of the Prophet sallallahu alayhi wa sallam and seeking his help in her work is evidence of his humility and his freedom from every kind of pride.”

Therefore, in light of these statements, it becomes clear that the Prophet sallallahu alayhi wa sallam possessed immense humility and modesty, such that even an ordinary woman could have her tasks done by him, and he sallallahu alayhi wa sallam would not refuse her. Thus, the relevance between the chapter and the hadith becomes evident here.

An Objection and Its Answer:
Here, an objection arises: how can a non-mahram man and woman hold each other's hands?

Whereas this act is impermissible, and the Prophet sallallahu alayhi wa sallam himself forbade his ummah from it. This can be answered in several ways. First, remember that it is not permissible or correct for anyone in the ummah to hold the hand of a non-mahram woman, nor for a non-mahram woman to hold the hand of a man, because general ahadith prohibit this. As for the Prophet sallallahu alayhi wa sallam, this is among his unique characteristics (khasa’is), because a slave-girl holding the blessed hand of the Prophet sallallahu alayhi wa sallam was not harmful to him, as he sallallahu alayhi wa sallam was protected from error (ma’sum ‘an al-khata’). Besides this, consider another point: when women would come to the Prophet sallallahu alayhi wa sallam to pledge allegiance (bay’ah), he sallallahu alayhi wa sallam would never take their hands in his own, but would say from a distance that he had accepted their pledge. In this regard, the statement of Umm al-Mu’minin Sayyidah A’ishah radi Allahu anha is very beneficial and clear. She says:
«والله ما مسّت يدُ رسول الله صلى الله عليه وسلم يد امرأة قط، غير أنه بايعهن بالكلام.» (1)

“By Allah! The hand of the Prophet sallallahu alayhi wa sallam never touched the hand of any woman; rather, he would take their pledge verbally.”

That is, the Prophet sallallahu alayhi wa sallam never himself held the hand of any woman, whether free or not. Discussing this issue in detail, Hafiz Ibn Hajar rahimahullah writes:
«هذا القدر أفرده النسائي فأخرجه عن محمد بن يحيى عن عبد الرزاق بسند حديث الباب بلفظ لكن ما مس و قال: يد أمرأة قط، وكذا أفرده مالك عن الزهري بلفظ ما مس رسول الله صلى الله عليه وسلم بيده امرأة قط، إلا أن يأخذ عليها فإذا أخذ عليها فأعطته قال: ”اذهبي فقد بايعتك“، أخرجه مسلم، قال النووي: هذا الاستثناء منقطع و تقدير الكلام ما مس يد امرأة قط، و لكن يأخذ عليها البيعة: ثم يقول لها اذهبي إلخ، قال و هذا التقدير مصرح به فى الرواية الأخرى فلا بد منه.» (1)

“Imam Nasa’i rahimahullah has narrated this hadith individually from Muhammad bin Yahya from ‘Abd al-Razzaq with the chain of the hadith of the chapter, mentioning the words of «لكن ما مس» and «يد امرأه قط». Similarly, Malik has also narrated it from Zuhri with these words individually... According to Hafiz Ibn Hajar rahimahullah, I have mentioned in the tafsir of Surah al-Mumtahanah the one who opposed the apparent meaning of the hadith of Sayyidah A’ishah radi Allahu anha, in the context of the discussion on the Prophet sallallahu alayhi wa sallam taking the pledge from women, that it was done with a barrier. This is rejected for their assertion, and from the next hadith, the statement of Sayyidah Umm ‘Atiyyah radi Allahu anha: «فقبضت أمرأة يدها» can be inferred that the pledge of women was also done with hands, so this contradicts the restriction transmitted from Sayyidah A’ishah radi Allahu anha. The mention of a barrier has been answered by saying that the women would gesture with their hands at the time of pledge without touching the blessed hand of the Prophet sallallahu alayhi wa sallam. Ibn Rahwayh has narrated with a good chain from Asma’ bint Yazid, marfu’an, that ‘I do not shake hands with women.’ From this hadith, it is clear that listening to the speech of a non-mahram woman is permissible, and that her voice is not ‘awrah, and that touching the body of a non-mahram woman without necessity is prohibited.”

From these excerpts of Hafiz Ibn Hajar rahimahullah, it becomes clear that when the Prophet sallallahu alayhi wa sallam would take the pledge from women, he would do so verbally, and strong evidence supports that among the unique characteristics (khasa’is) of the Prophet sallallahu alayhi wa sallam is that speaking to a non-mahram woman, conversing in seclusion, etc., are among his unique characteristics and were not harmful to him. Thus, Allamah Jalal al-Din Suyuti rahimahullah writes:
«قال ابن الملقن: و النبى صلى الله عليه وسلم معصوم فيقال كان من خصائصه الخلوة بالأجنبية وقد ادعاه بعض شيوخنا.» (2)

“Ibn al-Mulaqqin rahimahullah said that the Prophet sallallahu alayhi wa sallam is infallible (ma’sum); his being in seclusion with a non-mahram woman is among his unique characteristics.”

From the noble text of the hadith, it is also clear that those who would take the hand were slave-girls of Madinah, i.e., the Prophet sallallahu alayhi wa sallam himself would not initiate this, but those women themselves would do this act, taking the hand of the Prophet sallallahu alayhi wa sallam and leading him wherever they wished. Thus, another narration further strengthens this issue. Ibn al-Mulaqqin rahimahullah writes:
«و ذكر الحافظ أبو سعيد النيسابوري فى ”شرف المصطفى“ التاليف الكبير أن على بن زيد بن جدعان روي عن انس رضي الله عنه قال: إن كانت الوليدة من ولائد المدينة لتجئي فتأخر بيد رسول الله صلى الله عليه وسلم فتذهب به فما ينزع يده من يدها حتى تذهب به حيث شاءت . . . . . بزيادة حتى تكون هي تنزعها.» (1)

“Hafiz Abu Sa’id Naysaburi mentioned in «شرف المصطفى», which is a large compilation, that ‘Ali bin Zayd narrates from Sayyiduna Anas radi Allahu anhu that he said: A slave-girl from among the slave-girls of Madinah would take the hand of the Prophet sallallahu alayhi wa sallam and lead him away, and he sallallahu alayhi wa sallam would go and would not withdraw his hand from her until she took him wherever she wished. And in another narration, there is an addition: until she herself would withdraw her hand.’”

From this hadith, it is clear that the Prophet sallallahu alayhi wa sallam would not himself take the hand of any slave-girl, but if a slave-girl, for some reason, would take him somewhere, she would be holding his blessed hand. This hadith also states that he sallallahu alayhi wa sallam would not take the hand himself.

From the above discussion, the conclusion is drawn that the Prophet sallallahu alayhi wa sallam himself never took the hand of any non-mahram woman, and if any woman took his hand, he sallallahu alayhi wa sallam was protected from any trial because he was infallible (ma’sum).

And he sallallahu alayhi wa sallam would not withdraw his hand because this was a sign of his modesty, humility, and meekness, which Imam Bukhari rahimahullah has explained through the chapter heading.

Benefits and Issues
These tricksters deceive openly

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

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One 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:
.............
The response is that such intermingling is permissible and allowed in cases of necessity, and the following evidences exist for this:

➊ It is narrated from Anas bin Malik radi Allahu anhu that any slave-girl from among the slave-girls 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 recounting 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 upon 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-girls of Madinah, any slave-girl... Now observe the “expertise” of the translator: even a simple translation (“from the slave-girls of Madinah, a slave-girl”) 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-girl did so... and why only she did so. Now, by translating as “any slave-girl,” 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-girl 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 handshake between men and women...

Friends! This slave-girl 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-girl 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 the chapter of avoidance of 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 from that hadith, 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 clarifies 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, it is narrated:

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

Friends! There was a howdah (kajawa) placed on the Prophet’s camel, and behind it there was a proper high wooden support for leaning...

Thus, even if someone sat behind, there would remain the barrier of the wooden partition 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 him 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 can deny that... Without touching and without bodily contact, seating a woman with oneself is certainly permissible... But remember, the permissibility will only be in the case that fulfills the conditions mentioned in other ahadith...

Abu Bakr Qudusi

Hadith Footnote: You would go along with him and would not refuse.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) was free from every kind of arrogance; rather, he possessed the utmost degree of humility and modesty. The proof of this is that even a lowly slave-girl, whenever she wished, would take him wherever she wanted for whatever task, and he would not refuse her.

(2)
Many ahadith have been narrated regarding the condemnation of arrogance. Thus, it is narrated from Abdullah ibn Mas'ud (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever has even a mustard seed’s weight of arrogance in his heart will not enter Paradise.”
It was asked:
A man likes that his clothes and shoes be good— is this also arrogance? He (sallallahu alayhi wa sallam) replied:
“No, rather arrogance is to reject the truth and to look down upon people.”
(Sahih Muslim, Kitab al-Iman, Hadith: 265(91))

In another narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah, the Exalted, has revealed to me that you should adopt humility and modesty, so that no one behaves arrogantly towards another.”
(Sahih Muslim, Kitab al-Jannah wa Na’imiha, Hadith: 7110(2865))