Muslim

Hadith Commentary:
Imam Nawawi states:
This woman was either a mahram to him, such as Umm Sulaym or her sister, or what is meant by "seclusion" (khalwah) is that she asked him something not in the presence of people, but it was not absolute seclusion, which is the seclusion that is prohibited.
(Nawawi)
This woman who spoke to you in seclusion was such that you were her mahram, like Umm Sulaym or her sister, or by seclusion it is meant that she spoke to you very quietly in the presence of people, and the seclusion that is prohibited is not intended here. In the narration of Muslim, the word "fa-khala biha" (he was alone with her) is used, which is why clarification became necessary.

Hadith Commentary:
1.
It is stated in Sahih Muslim that the Messenger of Allah (sallallahu alayhi wa sallam) secluded himself with this woman.
(Sahih Muslim, Fada’il al-Sahabah, Hadith: 64. 18(2509)
These words are also found in a narration of Sahih al-Bukhari.
(Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5234.)
The woman with whom he spoke in seclusion must have been a close relative, such as Umm Sulaym (radi Allahu anha) or her sister, etc.
Or, by seclusion (khalwah) it is meant that in the presence of people, she spoke to the Messenger of Allah (sallallahu alayhi wa sallam) in a very low voice; it is not the type of seclusion that is prohibited in the Shari‘ah.
It appears that first this woman must have asked something, and then he (sallallahu alayhi wa sallam) answered her.
It is possible that, in order to make her feel comfortable, he began the conversation with her.
(Fath al-Bari: 7/144)
In one narration, it is mentioned that her children were with her; it is possible that she came to him (sallallahu alayhi wa sallam) for some need of hers.
(Sahih al-Bukhari, Kitab al-Ayman wa al-Nudhur, Hadith: 6645)

Hadith Commentary:
Because the Ansar gave the Messenger of Allah (sallallahu alayhi wa sallam) a place in their city, fought alongside him against the disbelievers, and also confronted the Jews.
They stood shoulder to shoulder with him in every difficulty and hardship; the favor of the Ansar upon the Muslims will remain until the Day of Judgment.
From this hadith, it is clearly understood what is the ruling if women and children are invited to wedding feasts (walimah): is it obligatory or recommended for them to attend?
Qastallani said: On the condition that there is no fear of any kind of temptation (fitnah), then women and children may happily attend. However, it is necessary for women to seek permission from their husbands before going to such invitations.
It is not correct to go without permission.
It is possible that the husband may become displeased.
From this, the status of husbands for women is also made clear.
May Allah grant women the ability to understand this, ameen.

Hadith Commentary:
(1)
These women and children were from among the Ansar, and these noble people had given shelter to the Messenger of Allah (sallallahu alayhi wa sallam) and, joining with him, confronted the disbelievers and polytheists. On this basis, the Prophet (sallallahu alayhi wa sallam) was pleased upon seeing their women and children and, hastening, stood up with vigor.

(2)
From this hadith, it is understood that if women and children are invited to participate in a marriage or wedding feast (walimah), then they too should accept it, provided there is no fear of any kind of temptation (fitnah), and it is also necessary for women to seek permission from their husbands before going to such an invitation.

And Allah knows best.

Hadith Commentary:
The Ansar performed such deeds that the Messenger of Allah (sallallahu alayhi wa sallam) showed great affection towards them.
It was the Ansar who invited him to Madinah and fulfilled their promises and agreements with complete loyalty.
They fought alongside him against the enemies of Islam.
The Ansar hold a great status in the propagation and establishment of Islam.

Hadith Commentary:
(1)
By oath, the greatness of that Being is intended whose name is invoked in the oath.
The Messenger of Allah (sallallahu alayhi wa sallam) would only swear by Allah.
In the above seventeen hadiths, the manner in which the Messenger of Allah (sallallahu alayhi wa sallam) would swear has been described.
Earlier, we mentioned that the oaths of the Messenger of Allah (sallallahu alayhi wa sallam) were of four types:
٭ "Wa-lladhi nafsi biyadihi" (By Him in Whose Hand is my soul), sometimes "Wa-lladhi nafsu Muhammad biyadihi" (By Him in Whose Hand is the soul of Muhammad), and in addition, sometimes he would begin with "la" or "amma", and occasionally with "aym".

(2)
"La, wa muqallib al-qulub":
Here, "la" is for negating the previous statement, and the oath is taken by the name "Muqallib al-Qulub" (Turner of the hearts).
٭ "Wallahi" — In the Noble Qur'an, "billahi", "wallahi", and "tallahi" are used as forms of oath.
"Wa rab al-ka'bah" — In Hadith: 6638, this form of oath is mentioned.
There are three types of oaths by the name of Allah:
٭ Swearing by an attribute that is exclusive to Allah, such as: "ar-Rahman" (the Most Merciful), "Rabb al-'Alamin" (Lord of the worlds), and "Khaliq al-Khalq" (Creator of creation).
٭ An attribute that applies to Allah but can also be used for others in a restricted sense, such as "Rabb" (Lord) and "Haq" (Truth), etc. Oaths can be taken with these as well.
٭ Those attributes that are used equally for both Allah and others, such as "Hayy" (Living), "Mawjud" (Existing), and "Mu'min" (Believer), etc.
In these cases, if the intention is Allah, then it is permissible to swear by these attributes, but it is necessary to use these attributes of Allah with the definite article "al-", such as "al-Hayy", "al-Mawjud", etc.
Similarly, it is also correct to swear by "wa-lladhi khalaqa al-jannah" (by Him who created Paradise), "wa-lladhi a'buduhu" (by Him whom I worship), "wa-lladhi asjudu lahu" (by Him to whom I prostrate), and "wa-lladhi usalli lahu" (by Him for whom I pray).
And Allah knows best. (Fath al-Bari: 11/641)

Hadith Commentary: By "seclusion" is meant that he went to such a place where others could not hear his words.

Hadith Commentary:
(1)
In one narration, it is mentioned that the woman also had her children with her, and the Messenger of Allah (sallallahu alayhi wa sallam) stated the aforementioned matter three times.
(Sahih al-Bukhari, Al-Ayman wa al-Nudhur, Hadith: 6645) (2)
From this hadith, it is understood that it is permissible for a non-mahram woman to speak confidentially with someone in seclusion when there is no fear of temptation (fitnah).
However, this type of seclusion should be in the presence of people.
In such circumstances, seclusion is permitted to the extent that none of those present can hear the woman's words, nor can anyone become aware of her complaint.
(3)
Although the presence of people is not explicitly mentioned in the hadith, it is clear that Anas (radi Allahu anhu) heard the words of the Messenger of Allah (sallallahu alayhi wa sallam).
This establishes his presence.
(Fath al-Bari: 9/413)