Tirmidhi

Explanation:
1:
Islam has given special consideration to the reform and betterment of the Muslim society. The matters mentioned in this hadith are also related to the reform and improvement of society. The command to maintain ties of kinship (silat ar-rahm) has been given. Abstaining from mutual malice, enmity, and hostility has been enjoined. Envy (hasad), which is such a deadly disease for society that it burns good deeds to ashes, has been warned against and the believers have been urged to avoid it.

Hadith Commentary:
This is the sacred admonition of Allah’s beloved Messenger, sallallahu alayhi wa sallam, which is worthy of being remembered at all times and acted upon. In such a case, indeed, the salvation of the Ummah can be achieved.
May Allah grant everyone such resolve. Ameen.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has, through these ahadith, described mutual envy and severing of ties with one another, stating that such actions are forbidden (haram). There is no doubt that envy (hasad) is an extremely vile trait, which arises from dissatisfaction with Allah’s decrees and not being content with them, because envy is to burn with jealousy upon seeing Allah’s blessing upon someone else.

(2)
After envy, rebellion arises within a person, and both of these things become causes for the destruction of individuals, families, and nations. Similarly, turning away from one another and giving each other the cold shoulder is also disliked in the Shariah, as is mentioned in the hadith:
“Whoever severs ties with his brother for a year, it is as if he has shed his blood.” (Sunan Abi Dawud, Al-Adab, Hadith: 4915)
If, at some point, there is a grievance, it is not permissible to completely cut off relations; however, if furthering the relationship is against one’s best interests, one should not withhold greetings of peace (salam).

(3)
It is also necessary to clarify that severing ties for more than three days is impermissible when it is for some worldly purpose or for one’s own self; if it is for the sake of Allah, then such action is beloved to Allah, as Imam Abu Dawud rahimahullah has stated under a hadith:
“The Messenger of Allah sallallahu alayhi wa sallam abandoned interaction with his wives for forty days, and Ibn Umar radi Allahu anhuma boycotted his own son until his death.”
(Sunan Abi Dawud, Al-Adab, under Hadith 4916)

(4)
In any case, by offering salam and responding to it, the sin of boycotting is removed, as is mentioned in a hadith: after offering salam, if the other responds, then both share in the reward; and if he does not respond, then the one who offered salam is absolved of the sin of boycotting.
(Al-Adab Al-Mufrad, Hadith: 414)

Benefits and Issues:
To sever ties and abandon social interaction for more than three days and nights is impermissible and forbidden when it is done merely for personal reasons.
If it is for the sake of Allah Ta'ala, then it is legislated, beloved, and praiseworthy.
Imam Abu Dawud rahimahullah has clarified this issue at the end of Hadith: 4916.

Hadith Authentication:
[الموطأ رواية يحييٰ بن يحييي 907/2 ح 748 ك 47 ب 4 ح 14، التمهيد 115/6، الاستذكار : 1680، أخرجه البخاري 6076، ومسلم 2559، من حديث مالك به]

Jurisprudential Explanation:
➊ It is forbidden (haram) for Muslims to harbor malice, envy, or boycott one another, but other evidences establish that boycotting is permissible due to a legitimate Islamic (shar‘i) excuse. It is obligatory to harbor enmity and boycott disbelievers, polytheists, people of innovation and misguidance, and those who deny the religion of Islam, as established by other evidences. In fact, at times, even sinful Muslims may be boycotted.
➋ Envy (hasad) in matters of righteousness and competing in good deeds is permissible.
➌ When three noble Companions (Sahabah) stayed behind from the Battle of Tabuk without a legitimate Islamic excuse, they were boycotted for fifty days. See: [سورة التوبه: 118، صحيح بخاري 4418، صحيح مسلم 2769]
➍ Regarding the deniers of predestination (qadar) — the people of innovation (ahl al-bid‘ah) — our master ‘Umar radi Allahu anhu said: “I am free from them and they are free from me.” [صحيح مسلم: 8 ترقيم دارالسلام: 93]
Our master Ibn ‘Umar radi Allahu anhu did not reply to the greeting (salam) of an innovator. See: [سنن الترمذي 2152 وسنده حسن سقال الترمذي : ”هٰذا حديث حسن صحيح“]

Benefit:
In this hadith, certain things have been prohibited, and they pertain to the rights of people (huquq al-‘ibad). The definition of envy (hasad) is that upon seeing a blessing bestowed upon someone, one wishes or thinks that this blessing be taken away from them and given to oneself; this is forbidden (haram). As for the narration which states that envy consumes good deeds, that narration is severely weak. [سنن ابن ماجه : 4210 اس كي سند ميں عيسي بن ابي عيسي متروك هے نيز ديكهيے الضعيفه : 1901]

Furthermore, in this hadith, the censure of not speaking to someone for more than three days has been mentioned. Here, it is important to remember a key point: what is meant is that when two people have quarreled and then meet each other, yet do not greet or speak to one another. It does not mean that two people have quarreled and have not even met; this is not the intended meaning. In such a case, even if ten days pass, it is not included. Also, it should be remembered that if one becomes displeased with someone for the sake of Allah’s pleasure, and maintains that displeasure for a lifetime until the other person returns to the religion, then this is permissible, because this displeasure is for the sake of Allah and for the benefit of the other person. In fact, such displeasure is a cause of reward.