Tirmidhi

Explanation:
1:
It is understood from this that it is not permissible to remain angry with a Muslim brother for more than three days due to personal matters.
And if this anger is related to a religious matter, the scholars say that severing ties is permissible until the cause for this religious anger is removed.

Hadith Commentary:
After this, if the second party does not engage in conversation or does not return the greeting of peace (salam), then he will remain sinful, and this person will be absolved of sin.
The meaning of the Qur'anic verse ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ () is precisely this: that it is better to end mutual discord in the best manner.
May Allah, the Exalted, grant every Muslim the ability to remember this verse.

Hadith Commentary:
(1)
According to these ahadith, it is not permissible to sever ties and abandon social relations for more than three days. If there is any displeasure, it is never allowed to completely cut off relations. If further interaction is not in the best interest, it is still not correct to withhold greetings and salutations. In one hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever severs ties for more than three days and dies in that state will enter the Fire.” (Musnad Ahmad: 2/392, and Irwa’ al-Ghalil by al-Albani: 7/92, no. 2029)
In a hadith narrated from Abu Hurairah (radi Allahu anhu):
“If three days pass after severing ties, then one of them should meet the other and greet him with salam. If he responds to the salam, then both share in the reward. If he does not respond, then the sin is upon the other, and the one who offered salam is absolved of the sin of severing ties.” (Sunan Abi Dawud, al-Adab, Hadith: 4219)
(2)
It should be noted that severing ties for more than three days is impermissible when it is due to worldly interests and personal matters. However, if this severing of ties is for the sake of Allah, then it is praiseworthy, as Imam Bukhari rahimahullah has mentioned in the following chapter.
And Allah knows best.

Hadith Commentary:
(1)
This heading has two parts.
This hadith indicates the first part, that one should greet even those whom one knows. Thus, it is narrated from Abdullah ibn Mas'ud radi Allahu anhu that a man passed by him and greeted him saying:
"O Abdur-Rahman! Peace be upon you."
After replying to him, he (Ibn Mas'ud) said:
"A time will come upon people when greeting (salam) will be given only to specific individuals."
(al-Adab al-Mufrad, Hadith: 1049)
(2)
It is also understood from this hadith that severing relations for more than three days is forbidden. Thus, due to the anger present in a person, permission has been given to be upset for up to three days so that during this period his anger may subside.
In any case, offering salam is a symbol of Islam which should be made common.

Benefits and Issues:
If some doubt or grievance arises, it is not permissible to sever relations completely.
However, if further interaction is deemed inadvisable, one should not withhold greeting (salam) and well-wishing (du'a).
From this hadith and the following hadith, it is understood that offering salam and responding to it removes the sin of severing ties.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 6077، ومسلم 2560، من حديث مالك به]

Jurisprudential Understanding (Tafaqquh)
➊ It is forbidden (haram) for a Muslim to boycott (hajr) another Muslim for more than three days and nights without a valid Islamic excuse. Also see: [ح4، 443]
➋ For a Muslim to initiate greeting (salam) to his fellow Muslim brother of correct creed is a great act of virtue. It is narrated from Sayyiduna Abu Umamah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «إِنَّ أَوْلَى النَّاسِ بِاللهِ مَنْ بَدَأَهُمْ بِالسَّلَامِ» “The person closest to Allah among the people is the one who initiates (takes the lead in) greeting (salam).” [سنن ابي داؤد : 5197 وسنده صحيح وحسنه ابن الملقن فى تحفة المحتاج : 1624]
➌ It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that, twice every week, on Monday and Thursday, people’s deeds are presented (before Allah), and then every believer is forgiven except the one who harbors enmity against his brother. It is said: Leave both of them until they reconcile. [الموطأ رواية يحييٰ 2/909 ح1752، وسنده صحيح]
This narration is found in Sahih Muslim [2565] as a marfu‘ (attributed to the blessed words of the Messenger of Allah sallallahu alayhi wa sallam), therefore this hadith is authentic both as marfu‘ and mawquf.

Takhrij:
[بخاري 6077],
[مسلم البروالصلة35],
[تحفة الاشراف 3/98 ]

Benefits:
➊ The clear implication from the prohibition of abandoning speech for more than three nights is that it is unlawful (haram) to cut off mutual conversation for more than three nights. For, if one abandons speaking, then all the rights that are obligatory upon each other are lost, such as greeting with salam, accepting invitations, visiting the sick, responding to sneezes, etc.

It is permissible to abandon mutual conversation for up to three nights because anger and displeasure are part of human nature. Keeping this in view, such a concession has been given so that on the first day, the anger may settle, on the second day, a person may reflect, and on the third day, he may return (to reconciliation). Generally, within three days, anger subsides or lessens. If one severs ties for longer than this, then the violation of rights becomes necessary.

➌ The severing of ties that is unlawful (haram) comes to an end by giving salam (greeting of peace). It is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
« لا يكون لمسلم ان يهجر مسلما فوق ثلاثة فإذا لقيه سلم عليه ثلاث مرار كل ذلك لا يرد عليه فقد باء بإثمه » [ ابوداود 4913 ]
“It is not permissible for a Muslim to abandon (speaking to) another Muslim for more than three days. So when he meets him, he should greet him with salam three times. If (the other person) does not respond each time, then he returns with the sin of that (severing of ties).”

Imam Ahmad rahimahullah said that if the other brother is hurt by his not speaking, then merely giving salam does not end the severing of ties; rather, it will end by restoring the relationship as it was before. However, from the above hadith, it is understood that what is unlawful is the situation in which both meet but turn their faces away and do not even say salam. Nevertheless, there is no doubt that the bond of Islamic brotherhood, which the relationship demands, can only be truly achieved by fully restoring previous relations.

➍ It is permissible to cut off conversation with someone due to disobedience to Allah. Just as the Messenger of Allah sallallahu alayhi wa sallam forbade the Muslims from speaking with Ka‘b ibn Malik and his companions because they stayed behind from the Battle of Tabuk. It is understood from this that such severing of speech is for sincere companions, upon whom abandoning conversation has an effect and who are likely to return to the truth. Otherwise, the Messenger of Allah sallallahu alayhi wa sallam and the Muslims did not abandon conversation with the disbelievers and hypocrites; severing ties with disbelievers and hypocrites is done with the heart, not with the tongue. However, with sincere Muslims, outward reproach is shown by abandoning conversation, but severing ties is not done with the heart.

Takhrij:
«أخرجه البخاري، الأدب، باب الهجرة، حديث:6077، ومسلم، البر والصلة، باب تحريم الهجر فوق ثلاثة أيام بلا عذر شرعي، حديث:2560.»©Explanation:
➊ This hadith shows that if two Muslim brothers are upset with each other due to personal matters, then in such a case it is not permissible to remain estranged for more than three days. However, if the reason for estrangement is a religious matter, then most likely there is no set limit for it.
➋ Estrangement for religious reasons is itself a sign of true faith (iman).
As long as the cause for estrangement remains, severing ties is permissible; when that cause is removed, the estrangement should also be ended, because for a true believer (mu’min sadiq), the basis of mutual relations is religion, not worldly matters.

Benefit:
In this hadith, the condemnation of severing speech (cutting off communication) is mentioned. Note that the word "yaltqiyan" (when they meet) necessitates that if a quarrel occurs between two people and they do not meet each other at all, then this condemnation does not apply to them. However, this condemnation applies when, after the quarrel, they do meet within three days, yet still do not speak to each other. The one who takes the initiative towards reconciliation is deserving of reward.