The meanings indicated by the word "Shaykh."

The Shaykh : The words "Shaykh" and "Kabeer" (elder) here are synonyms, meaning they have the same meaning. "Shaykh" is used for one who is advanced in age, one who is vast in knowledge, one who is wealthy, and one who is respected. So, she corrected herself after saying "Shaykh" by saying he was "Kabeer" (elder). He could not stay on the mount due to his old age. Did she mean performing Hajj for him this time or in other times? In other times, because she did not say "Shall I make my Hajj for him?" but rather she said: "Shall I perform Hajj for him?" meaning another Hajj, because she was currently engaged in a Hajj of her own. He said: This is an answer that suffices to repeat the question, meaning it suffices for her to say: "Yes, my Hajj." He said that this was during the Farewell Pilgrimage. The Farewell Pilgrimage was in the tenth year of the Hijrah, and the Prophet (peace and blessings be upon him and his family) did not perform Hajj after the Hijrah other than this one. It was called the Farewell Pilgrimage because the Prophet (peace and blessings be upon him) spoke words indicating that this was his last Hajj, where he used to say: So it was called the Farewell Pilgrimage. As for before the Hijrah, he used to perform Hajj, it appears. It is reported in al-Tirmidhi that he performed Hajj once, but what appears is that it was more than that, because he used to go out to the tribes during Hajj and invite them to Allah (Mighty and Majestic). Now, in this hadith, there are benefits, among them:
The permissibility of riding together on a mount, because the Prophet (peace and blessings be upon him and his family) had al-Fadl ride behind him, but with the condition that it does not burden the mount. If it burdens it, that is forbidden (haram) because it is tormenting it.
And among them is the permissibility of a person of lesser status and prestige riding together with someone of higher status, because the Prophet (peace and blessings be upon him) had al-Fadl ride with him while the elders, who were greater than al-Fadl, were present.
And among them is that a woman's voice is not an 'awrah (part of the body that must be covered), because she spoke and al-Fadl was with her, and perhaps others as well, but we only have al-Fadl before us. Rather, the Qur'an indicates that her voice is not an 'awrah in the saying of Allah the Exalted: This indicates the permissibility of the principle of speaking. Now,
And among the benefits of this hadith: The obligation to remove evil with the hand when able. And it has come in a hadith that whoever cannot do so with the hand, let him change it with the tongue, and if he cannot do so with the heart. The reason for this is that the Prophet (peace and blessings be upon him) turned al-Fadl's face to the other side.
And among them is the permissibility of a woman uncovering her face if there is no fitnah (trial, discord or temptation), because the woman was uncovering her face and the Prophet (peace and blessings be upon him) did not order her to cover her face, but rather he turned al-Fadl's face away out of fear of fitnah. This is how those who see the permissibility of uncovering the face have argued. And the truth is that this hadith is one of the problematic hadiths, and it is obligatory for a person who fears his Lord, when he finds problematic texts, to interpret them according to the non-problematic, the clear ones. For this is the method of those firmly grounded in knowledge. Allah the Exalted said: meaning the reference of the book And as for Is it clear, everyone? And this, as it is in the noble verses of the Noble Qur'an, is also in the hadiths; there are problematic hadiths, and they must be interpreted according to the clear, decisive ones. The wisdom of Allah the Exalted making some texts ambiguous: the wisdom is the test, so that He (Glorified and Exalted is He) knows who seeks fitnah (trial, discord or temptation) and who seeks the truth, as He the Exalted said: meaning seeking, seeking fitnah (trial, discord or temptation) and seeking its ta'wil (figurative interpretation), i.e., applying it to other than what Allah intended. So, to Allah (Mighty and Majestic) belongs the wisdom in what He placed in the texts of the Shari'ah (Islamic sacred law) so that it becomes clear who seeks the truth and who seeks fitnah (trial, discord or temptation). In any case, this hadith contains a doubt, no doubt. But the strange thing is that al-Nawawi (may Allah have mercy on him) argued with it for the prohibition of a woman uncovering her face. He said this is evidence for the prohibition because the Prophet (peace and blessings be upon him) did not allow al-Fadl to look at her, but rather turned him away. But it is responded to this by saying: Why did the Prophet (peace and blessings be upon him) not order her to cover her face? Why did he turn al-Fadl's face away and not order her to cover her face? It is said that the Prophet (peace and blessings be upon him) has methods in calling to Allah the Exalted. This woman was a Hajj pilgrim uncovering her face because the niqab (face veil) is forbidden, and she was asking about her religion. So the Prophet (peace and blessings be upon him) did not like to confront her with changing the evil, but rather turned al-Fadl's face to the other side. And this, in the view of the Prophet (peace and blessings be upon him) at that moment, was lighter than embarrassing this woman and saying... If someone says: We accept that from you, but the woman will face other men. We say: Who said that? It is not necessary. She may be a strong, firm woman and be at the front of the people, so the one next to the people would be her back, and there is nothing wrong with that. And in any case, this is undoubtedly one of the ambiguous ones, but the ambiguous is referred back to the decisive. Some of our brothers among the contemporary scholars said that al-Fadl is not looking at her face, but rather at the form of the body and its structure. It is said: This may be accepted, but the problem is that she is looking at him. Meaning, it is permissible for a man to look at the form of a woman's body and its structure, and women differ, do they not? Some of them, what Allah willed, are so beautiful you don't want to look at them, and some people come to you in a certain way. Yes, yes. The description is with you, may Allah reward you with good. In any case, this is established regarding al-Fadl, meaning it is possible that al-Fadl (may Allah be pleased with him) looks at her body. But the problem is she looks at him. What do we say about that? A person cannot abandon it and say that she is looking at him from behind the khimar (head covering). One knows the pupil of the eye from behind the khimar that she is looking in a certain direction. If someone claims that, we say: Then the khimar does not cover lightly, it does not achieve covering.