صحيح البخاري
Bukhari
کتاب المظالم والغصبThe Book of Al-Mazalim
بَابُ إِذَا حَلَّلَهُ مِنْ ظُلْمِهِ فَلاَ رُجُوعَ فِيهِ:Chapter. If the oppressed person forgives the oppressor, he has no right to back out ( of his forgiveness).
Hadith 2450
اُردوEn
حَدَّثَنَا مُحَمَّدٌ ، أَخْبَرَنَا عَبْدُ اللَّهِ ، أَخْبَرَنَا هِشَامُ بْنُ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا فِي هَذِهِ الْآيَةِ وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا سورة النساء آية 128 ، قَالَتْ : " الرَّجُلُ تَكُونُ عِنْدَهُ الْمَرْأَةُ لَيْسَ بِمُسْتَكْثِرٍ مِنْهَا يُرِيدُ أَنْ يُفَارِقَهَا ، فَتَقُولُ : أَجْعَلُكَ مِنْ شَأْنِي فِي حِلٍّ " ، فَنَزَلَتْ هَذِهِ الْآيَةُ فِي ذَلِكَ .
Narrated Aisha: Regarding the explanation of the following verse:-- "If a wife fears Cruelty or desertion On her husband's part." (4.128) A man may dislike his wife and intend to divorce her, so she says to him, "I give up my rights, so do not divorce me." The above verse was revealed concerning such a case.
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is, if the husband does not come to me, then let him not come, but he should not divorce me; let him keep me in his marriage—this is permissible.
The husband's obligation to fulfill her conjugal rights is waived.
Ali (radi Allahu anhu) said: This verse pertains to the situation where a woman considers separation from her husband to be undesirable.
And if both husband and wife agree that the husband should come to his wife every third or fourth day, then this is permissible.
Sawda (radi Allahu anha) forgave her turn to the Prophet (sallallahu alayhi wa sallam), and he used to stay with Aisha (radi Allahu anha) on her turn.
(Wahidi)
That is, if the husband does not come to me, then let him not come, but he should not divorce me; let him keep me in his marriage—this is permissible.
The husband's obligation to fulfill her conjugal rights is waived.
Ali (radi Allahu anhu) said: This verse pertains to the situation where a woman considers separation from her husband to be undesirable.
And if both husband and wife agree that the husband should come to his wife every third or fourth day, then this is permissible.
Sawda (radi Allahu anha) forgave her turn to the Prophet (sallallahu alayhi wa sallam), and he used to stay with Aisha (radi Allahu anha) on her turn.
(Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2450
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The purpose of the heading is that when the oppressed person forgives the excess of the oppressor, then he cannot demand retribution again.
In the noble verse, the mention is of forgiving a potential excess; therefore, if a potential excess can be forgiven, then forgiving an excess and oppression that has already occurred is, a fortiori, permissible.
When Lady Sawdah (radi Allahu anha) became elderly, the Messenger of Allah (sallallahu alayhi wa sallam) intended to divorce her, so she reconciled by relinquishing her right, saying, "I gift my turn to Lady Aishah (radi Allahu anha)." The Messenger of Allah (sallallahu alayhi wa sallam) accepted this and did not divorce her.
In any case, after forgiving one's own oppression, it is not permissible to demand retribution again; there is a clear indication of this in the noble verse.
(Fath al-Bari: 5/127)
The purpose of the heading is that when the oppressed person forgives the excess of the oppressor, then he cannot demand retribution again.
In the noble verse, the mention is of forgiving a potential excess; therefore, if a potential excess can be forgiven, then forgiving an excess and oppression that has already occurred is, a fortiori, permissible.
When Lady Sawdah (radi Allahu anha) became elderly, the Messenger of Allah (sallallahu alayhi wa sallam) intended to divorce her, so she reconciled by relinquishing her right, saying, "I gift my turn to Lady Aishah (radi Allahu anha)." The Messenger of Allah (sallallahu alayhi wa sallam) accepted this and did not divorce her.
In any case, after forgiving one's own oppression, it is not permissible to demand retribution again; there is a clear indication of this in the noble verse.
(Fath al-Bari: 5/127)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2450
