Benefits of the Hadith (That the Prophet (peace and blessings be upon him) and his Companions performed wudu... ).
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The Shaykh : Several benefits are derived from this hadith, among them: the permissibility of asking the owner of water to dismount in a case of dire necessity, because the Companions brought it to the Messenger (peace and blessings be upon him) and asked her to dismount, saying, "Dismount from the camel." She dismounted, and they made use of her water.
Among them: a sign of the signs of the Messenger (peace and blessings be upon him) through the blessing of this water.
Among them: that it is recommended for one who has been shown kindness to reciprocate with his companion, because the Prophet (peace and blessings be upon him) reciprocated with this woman by giving her food.
Among them: the purity of the skin of a dead animal when it is tanned, and this is the point of evidence in this hadith, which is the reason the author (may Allah have mercy on him) cited it.
Among them: the permissibility of reciprocating with a disbeliever if he gives you a gift or does you a kindness, or if you reciprocate with him. There is no doubt that this is among the excellences of the Islamic religion. We hate the mushriks and every disbeliever, but if they do us a kindness, we must reciprocate. The morals of Islam are too high and noble to not reciprocate with one who has done a kindness. Accordingly, if one of the states of disbelief does us a kindness, for example, we reciprocate for his kindness, but in a way that does not become a sale of our religion for it, meaning that we ensure that our religion is not harmed by any of their actions. However, we do not leave the favor to them over us, but we reciprocate with them. Do we understand from this the permissibility of speaking to a woman?
The student: Yes.
The Shaykh : Yes, the permissibility of speaking to a non-mahram woman, but with the condition of safety from fitnah and another condition, which is the need to speak to her. Except for those with whom it is customary to speak among non-mahrams, there is no harm. For example, it is customary for a man to speak to his brother's wife and greet her when he enters and she is in the house, and she also greets him, and people see no harm in that.
And among the benefits of this hadith is the permissibility of a woman traveling alone?
The student: No.
The Shaykh : Huh?
The student: No.
The Shaykh : Why not?
The student: ...
The Shaykh : Yes, it is said that there is no evidence in it because the woman was a mushrik, and a mushrik woman is not bound by the rulings of Islam unless she becomes a Muslim. However, there is a very strong possibility that this was before the command to take a mahram for travel. Because when the Messenger (peace and blessings be upon him) gave the sermon and prohibited a woman from traveling without a mahram at the Farewell Pilgrimage, in any case, the first answer is confirmed, and the second contains a possibility because we do not know the exact date. But there is no doubt in the first, which is that a disbeliever is not bound by the rulings of Islam except after what? Except after he becomes a Muslim.
Among them: a sign of the signs of the Messenger (peace and blessings be upon him) through the blessing of this water.
Among them: that it is recommended for one who has been shown kindness to reciprocate with his companion, because the Prophet (peace and blessings be upon him) reciprocated with this woman by giving her food.
Among them: the purity of the skin of a dead animal when it is tanned, and this is the point of evidence in this hadith, which is the reason the author (may Allah have mercy on him) cited it.
Among them: the permissibility of reciprocating with a disbeliever if he gives you a gift or does you a kindness, or if you reciprocate with him. There is no doubt that this is among the excellences of the Islamic religion. We hate the mushriks and every disbeliever, but if they do us a kindness, we must reciprocate. The morals of Islam are too high and noble to not reciprocate with one who has done a kindness. Accordingly, if one of the states of disbelief does us a kindness, for example, we reciprocate for his kindness, but in a way that does not become a sale of our religion for it, meaning that we ensure that our religion is not harmed by any of their actions. However, we do not leave the favor to them over us, but we reciprocate with them. Do we understand from this the permissibility of speaking to a woman?
The student: Yes.
The Shaykh : Yes, the permissibility of speaking to a non-mahram woman, but with the condition of safety from fitnah and another condition, which is the need to speak to her. Except for those with whom it is customary to speak among non-mahrams, there is no harm. For example, it is customary for a man to speak to his brother's wife and greet her when he enters and she is in the house, and she also greets him, and people see no harm in that.
And among the benefits of this hadith is the permissibility of a woman traveling alone?
The student: No.
The Shaykh : Huh?
The student: No.
The Shaykh : Why not?
The student: ...
The Shaykh : Yes, it is said that there is no evidence in it because the woman was a mushrik, and a mushrik woman is not bound by the rulings of Islam unless she becomes a Muslim. However, there is a very strong possibility that this was before the command to take a mahram for travel. Because when the Messenger (peace and blessings be upon him) gave the sermon and prohibited a woman from traveling without a mahram at the Farewell Pilgrimage, in any case, the first answer is confirmed, and the second contains a possibility because we do not know the exact date. But there is no doubt in the first, which is that a disbeliever is not bound by the rulings of Islam except after what? Except after he becomes a Muslim.