صحيح البخاري
Bukhari
كتاب الأدبThe Book of Al-Adab (Good Manners)
بَابُ الْهِجْرَةِ:Chapter. Al-Hijra [(to desert or) cut one’s relation with another Muslim (i.e., not to speak to him on meeting him)].
Hadith 6073
اُردوEn
وَقَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَحِلُّ لِرَجُلٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ
"And the statement of the Messenger of Allah (peace and blessings be upon him) that: 'It is not permissible for a person to shun his Muslim brother for more than three nights' (in this is an emphasis on reconciliation)."
حَدَّثَنَا أَبُو الْيَمَانِ ، أَخْبَرَنَا شُعَيْبٌ ، عَنِ الزُّهْرِيِّ ، قَالَ : حَدَّثَنِي عَوْفُ بْنُ مَالِكِ بْنِ الطُّفَيْلِ هُوَ ابْنُ الْحَارِثِ ، وَهُوَ ابْنُ أَخِي عَائِشَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأُمِّهَا ، أَنَّ عَائِشَةَ ، حُدِّثَتْ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ ، قَالَ فِي بَيْعٍ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ : " وَاللَّهِ لَتَنْتَهِيَنَّ عَائِشَةُ أَوْ لَأَحْجُرَنَّ عَلَيْهَا ، فَقَالَتْ : أَهُوَ قَالَ هَذَا ؟ قَالُوا : نَعَمْ ، قَالَتْ : هُوَ لِلَّهِ عَلَيَّ نَذْرٌ أَنْ لَا أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَدًا ، فَاسْتَشْفَعَ ابْنُ الزُّبَيْرِ إِلَيْهَا حِينَ طَالَتِ الْهِجْرَةُ ، فَقَالَتْ : لَا وَاللَّهِ لَا أُشَفِّعُ فِيهِ أَبَدًا وَلَا أَتَحَنَّثُ إِلَى نَذْرِي ، فَلَمَّا طَالَ ذَلِكَ عَلَى ابْنِ الزُّبَيْرِ كَلَّمَ الْمِسْوَرَ بْنَ مَخْرَمَةَ ، وَعَبْدَ الرَّحْمَنِ بْنَ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ ، وَهُمَا مِنْ بَنِي زُهْرَةَ ، وَقَالَ لَهُمَا : أَنْشُدُكُمَا بِاللَّهِ لَمَّا أَدْخَلْتُمَانِي عَلَى عَائِشَةَ ، فَإِنَّهَا لَا يَحِلُّ لَهَا أَنْ تَنْذِرَ قَطِيعَتِي ، فَأَقْبَلَ بِهِ الْمِسْوَرُ ، وَعَبْدُ الرَّحْمَنِ مُشْتَمِلَيْنِ بِأَرْدِيَتِهِمَا حَتَّى اسْتَأْذَنَا عَلَى عَائِشَةَ ، فَقَالَا : السَّلَامُ عَلَيْكِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ ، أَنَدْخُلُ ؟ قَالَتْ عَائِشَةُ : ادْخُلُوا قَالُوا : كُلُّنَا قَالَتْ : نَعَم ادْخُلُوا كُلُّكُمْ ، وَلَا تَعْلَمُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيْرِ ، فَلَمَّا دَخَلُوا دَخَلَ ابْنُ الزُّبَيْرِ الْحِجَابَ فَاعْتَنَقَ عَائِشَةَ وَطَفِقَ يُنَاشِدُهَا وَيَبْكِي ، وَطَفِقَ الْمِسْوَرُ ، وَعَبْدُ الرَّحْمَنِ يُنَاشِدَانِهَا إِلَّا مَا كَلَّمَتْهُ وَقَبِلَتْ مِنْهُ ، وَيَقُولَانِ : إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَمَّا قَدْ عَلِمْتِ مِنَ الْهِجْرَةِ فَإِنَّهُ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ ، فَلَمَّا أَكْثَرُوا عَلَى عَائِشَةَ مِنَ التَّذْكِرَةِ وَالتَّحْرِيجِ طَفِقَتْ تُذَكِّرُهُمَا نَذْرَهَا وَتَبْكِي وَتَقُولُ : إِنِّي نَذَرْتُ وَالنَّذْرُ شَدِيدٌ ، فَلَمْ يَزَالَا بِهَا حَتَّى كَلَّمَتِ ابْنَ الزُّبَيْرِ وَأَعْتَقَتْ فِي نَذْرِهَا ذَلِكَ أَرْبَعِينَ رَقَبَةً ، وَكَانَتْ تَذْكُرُ نَذْرَهَا بَعْدَ ذَلِكَ فَتَبْكِي حَتَّى تَبُلَّ دُمُوعُهَا خِمَارَهَا " .
Narrated `Aisha: (the wife of the Prophet) that she was told that `Abdullah bin Az-Zubair (on hearing that she was selling or giving something as a gift) said, "By Allah, if `Aisha does not give up this, I will declare her incompetent to dispose of her wealth." I said, "Did he (`Abdullah bin Az-Zubair) say so?" They (people) said, "Yes." `Aisha said, "I vow to Allah that I will never speak to Ibn Az-Zubair." When this desertion lasted long, `Abdullah bin Az-Zubair sought intercession with her, but she said, "By Allah, I will not accept the intercession of anyone for him, and will not commit a sin by breaking my vow." When this state of affairs was prolonged on Ibn Az-Zubair (he felt it hard on him), he said to Al- Miswar bin Makhrama and `Abdur-Rahman bin Al-Aswad bin 'Abu Yaghuth, who were from the tribe of Bani Zahra, "I beseech you, by Allah, to let me enter upon `Aisha, for it is unlawful for her to vow to cut the relation with me." So Al-Miswar and `Abdur-Rahman, wrapping their sheets around themselves, asked `Aisha's permission saying, "Peace and Allah's Mercy and Blessings be upon you! Shall we come in?" `Aisha said, "Come in." They said, "All of us?" She said, "Yes, come in all of you," not knowing that Ibn Az- Zubair was also with them. So when they entered, Ibn Az-Zubair entered the screened place and got hold of `Aisha and started requesting her to excuse him, and wept. Al-Miswar and `Abdur Rahman also started requesting her to speak to him and to accept his repentance. They said (to her), "The Prophet forbade what you know of deserting (not speaking to your Muslim Brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights (days)." So when they increased their reminding her (of the superiority of having good relation with Kith and kin, and of excusing others' sins), and brought her down to a critical situation, she started reminding them, and wept, saying, "I have made a vow, and (the question of) vow is a difficult one." They (Al-Miswar and `Abdur-Rahman) persisted in their appeal till she spoke with `Abdullah bin Az- Zubair and she manumitted forty slaves as an expiation for her vow. Later on, whenever she remembered her vow, she used to weep so much that her veil used to become wet with her tears.
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
(The meaning of "hajr" is that a judge, considering someone to be of unsound mind or incapable of understanding, issues a ruling that none of his transactions—such as sale, gift, etc.—will be valid.)
Many rulings are established from this hadith, including that the noble wives of the Prophet (sallallahu alayhi wa sallam) would, when necessary, speak to non-mahram men while observing proper veiling (hijab), and would, with hijab, allow such people into their homes.
It is also established that every appropriate measure should be taken to reconcile two estranged hearts, and that it is necessary to break a false oath by offering expiation (kaffarah).
And so on and so forth. "So her abandoning him was a form of discipline for him, and this is from the category of the permissibility of abandoning (hijr) one who is disobedient."
In this, the act of Lady Aisha (radi Allahu anha) severing ties with Abdullah ibn al-Zubair (radi Allahu anhuma) was for the purpose of instruction and discipline, and such severing of ties with sinners is permissible.
(The meaning of "hajr" is that a judge, considering someone to be of unsound mind or incapable of understanding, issues a ruling that none of his transactions—such as sale, gift, etc.—will be valid.)
Many rulings are established from this hadith, including that the noble wives of the Prophet (sallallahu alayhi wa sallam) would, when necessary, speak to non-mahram men while observing proper veiling (hijab), and would, with hijab, allow such people into their homes.
It is also established that every appropriate measure should be taken to reconcile two estranged hearts, and that it is necessary to break a false oath by offering expiation (kaffarah).
And so on and so forth. "So her abandoning him was a form of discipline for him, and this is from the category of the permissibility of abandoning (hijr) one who is disobedient."
In this, the act of Lady Aisha (radi Allahu anha) severing ties with Abdullah ibn al-Zubair (radi Allahu anhuma) was for the purpose of instruction and discipline, and such severing of ties with sinners is permissible.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6073
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Aisha radi Allahu anha regarded Ibn al-Zubayr radi Allahu anhuma as a son, and he was also her real nephew. In another narration, it is further clarified that after the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr radi Allahu anhu, Aisha radi Allahu anha loved Abdullah ibn al-Zubayr radi Allahu anhu the most, and he, in turn, treated her with the utmost kindness more than anyone else.
(2)
It was the habit of Aisha radi Allahu anha that whatever wealth of Allah came into her hands, she would spend it in the way of Allah (fi sabilillah), to the extent that she even sold a house in Makkah Mukarramah for the sake of spending in the way of Allah. Abdullah ibn al-Zubayr radi Allahu anhu was saddened by this and said that if she did not reconsider her “generosity,” he would place restrictions on her transactions. Over this matter, Aisha radi Allahu anha became upset and vowed not to speak to him. For a compassionate mother, it was also necessary to do so in order to teach her son proper manners, but this estrangement was very hard on Abdullah ibn al-Zubayr radi Allahu anhuma. He tried very hard to please his mother, brought the Muhajirun in as intermediaries, but the matter remained unresolved. Finally, when he brought the relatives of the Messenger of Allah sallallahu alayhi wa sallam as intermediaries, the matter was resolved, as Aisha radi Allahu anha held the relatives of the Messenger of Allah sallallahu alayhi wa sallam in great regard. Through their mediation, Ibn al-Zubayr radi Allahu anhuma reached Mother Aisha radi Allahu anha. In the end, the obedient son succeeded in pleasing his mother. To expiate his vow, he sent ten slaves. Aisha radi Allahu anha freed them. In freeing slaves, their number reached forty. Aisha radi Allahu anha said: “I wish I had made a vow to do some work, so that when the vow ended, I would have completed that work and been done with it.” (Sahih al-Bukhari, al-Manaqib, Hadith: 3505)
(3)
In any case, every possible means should be employed to mend broken hearts, and it is also understood that it is necessary to break an inappropriate oath by paying its expiation. The estrangement of Aisha radi Allahu anha from Ibn al-Zubayr radi Allahu anhuma was for his education and discipline, and such estrangement from those who err is permissible, just as the Messenger of Allah sallallahu alayhi wa sallam socially boycotted Ka‘b ibn Malik radi Allahu anhu. (: Fath al-Bari: 10/610)
(1)
Aisha radi Allahu anha regarded Ibn al-Zubayr radi Allahu anhuma as a son, and he was also her real nephew. In another narration, it is further clarified that after the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr radi Allahu anhu, Aisha radi Allahu anha loved Abdullah ibn al-Zubayr radi Allahu anhu the most, and he, in turn, treated her with the utmost kindness more than anyone else.
(2)
It was the habit of Aisha radi Allahu anha that whatever wealth of Allah came into her hands, she would spend it in the way of Allah (fi sabilillah), to the extent that she even sold a house in Makkah Mukarramah for the sake of spending in the way of Allah. Abdullah ibn al-Zubayr radi Allahu anhu was saddened by this and said that if she did not reconsider her “generosity,” he would place restrictions on her transactions. Over this matter, Aisha radi Allahu anha became upset and vowed not to speak to him. For a compassionate mother, it was also necessary to do so in order to teach her son proper manners, but this estrangement was very hard on Abdullah ibn al-Zubayr radi Allahu anhuma. He tried very hard to please his mother, brought the Muhajirun in as intermediaries, but the matter remained unresolved. Finally, when he brought the relatives of the Messenger of Allah sallallahu alayhi wa sallam as intermediaries, the matter was resolved, as Aisha radi Allahu anha held the relatives of the Messenger of Allah sallallahu alayhi wa sallam in great regard. Through their mediation, Ibn al-Zubayr radi Allahu anhuma reached Mother Aisha radi Allahu anha. In the end, the obedient son succeeded in pleasing his mother. To expiate his vow, he sent ten slaves. Aisha radi Allahu anha freed them. In freeing slaves, their number reached forty. Aisha radi Allahu anha said: “I wish I had made a vow to do some work, so that when the vow ended, I would have completed that work and been done with it.” (Sahih al-Bukhari, al-Manaqib, Hadith: 3505)
(3)
In any case, every possible means should be employed to mend broken hearts, and it is also understood that it is necessary to break an inappropriate oath by paying its expiation. The estrangement of Aisha radi Allahu anha from Ibn al-Zubayr radi Allahu anhuma was for his education and discipline, and such estrangement from those who err is permissible, just as the Messenger of Allah sallallahu alayhi wa sallam socially boycotted Ka‘b ibn Malik radi Allahu anhu. (: Fath al-Bari: 10/610)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6073
