Sahih Bukhari 5255 【2024】

Sahih Bukhari 5255 is short—only two lines. But its implications are vast. In a world where domestic abuse often begins with “I was just being protective,” the Prophet Muhammad (ﷺ) stands as a witness against emotional tyranny. He categorically states that baseless jealousy is not a virtue but a vice—one that Allah Himself hates.

This is the mercy of Islam. It does not encourage men to be tyrants over their women. It encourages justice, evidence, and restraint. If every Muslim man internalized Sahih Bukhari 5255, countless marriages would be saved from suspicion, spying, and destruction.

So the next time you feel that pang of unfounded jealousy, remember: It may not be love. It may be a whisper from the devil. And the Prophet (ﷺ) already gave you the cure.

“There is a kind of jealousy that Allah loves, and a kind that Allah hates.”
— Sahih Bukhari 5255

May Allah grant us the wisdom to distinguish between the two, and the strength to act only upon what He loves. Ameen.

Further Reading:

This blog post explores the context, narrative, and scholarly understanding of Sahih al-Bukhari 5255

, a narration found in the Book of Divorce regarding the Prophet Muhammad’s (ﷺ) interaction with a woman from the tribe of Banu Jaun (the Jauniyya). Ḥadīth Unlocked

Understanding Sahih Bukhari 5255: Mercy, Respect, and Divorce Hadith Reference:

The full text of the narration, in which the Prophet (ﷺ) interacts with a woman from Banu Jaun, can be found at Sunnah.com

. In this account, when the woman expresses discomfort and seeks refuge with Allah, the Prophet (ﷺ) immediately honors her request, providing her with clothing and safely returning her to her family. Sunnah.com 1. The Context: A Marriage That Didn't Proceed

The incident involves a woman from the Banu Jaun tribe, who, upon meeting the Prophet (ﷺ), expressed reluctance, questioning if a "princess" could marry an "ordinary man". When she stated, "I seek refuge with Allah from you," the Prophet (ﷺ) immediately honored her request, directing that she be safely returned to her family. 2. Key Themes and Lessons Respect for Consent:

The Prophet (ﷺ) did not enforce the marriage when the woman expressed discomfort, demonstrating that consent is paramount. Kindness in Separation:

She was returned to her family with dignity, accompanied by gifts of clothing. Humility and Temperament:

The Prophet (ﷺ) exhibited immense patience, not taking offense at her comment, which scholars note stemmed from a, "Jahiliyyah" (pre-Islamic) mindset regarding caste. 3. Scholarly Understanding Divorce Procedure:

Located in the "Book of Divorce" (Kitaab al-Talaaq), this narration shows that a marriage can be dissolved before consummation if one party is unhappy. Reassurance:

The raising of the hand was intended as a gesture of reassurance, which the woman, in her fear, misinterpreted. Conclusion

Sahih Bukhari 5255 underscores the Prophet’s (ﷺ) commitment to respectful relationships and ethical behavior, highlighting that forced unions are contrary to his teachings.

Bukhārī (البخاري) bukhari:5255 - Ḥadīth Unlocked

The Hadith found in Sahih Bukhari 5255 is a cornerstone text regarding the intersection of marriage, social conduct, and the rights of women in Islam. Located within the "Book of Divorce" (Kitab Al-Talaq), it provides a profound look at how the Prophet Muhammad (peace be upon him) handled delicate domestic disputes with empathy and justice. The Narrative of the Hadith

The Hadith recounts the story of Barirah, a freed slave girl, and her husband, Mughith. After Barirah was manumitted (freed), Islamic law gave her the "Option of Choice" (Khiyar al-Itq)—the right to either remain in her marriage or end it, as her status had changed while her husband remained enslaved at the time.

Barirah chose to end the marriage. The Hadith describes the emotional scene of Mughith following her through the streets of Medina, weeping so intensely that his beard was soaked with tears, pleading for her to return.

Seeing this, the Prophet (peace be upon him) said to his uncle, Abbas: "O Abbas! Are you not amazed by the love of Mughith for Barirah and the hatred of Barirah for Mughith?"

The Prophet then approached Barirah and suggested, "Why do you not go back to him?" sahih bukhari 5255

Barirah asked a crucial clarifying question: "O Allah's Messenger! Do you order me to do so?"

The Prophet replied, "I only intercede (recommend) for him."

Upon hearing this, Barirah famously replied, "I have no need for him," and the Prophet respected her decision. Key Lessons and Legal Implications 1. The Right of Consent

The most significant takeaway from Hadith 5255 is the emphasis on female agency. Despite the Prophet's high status and his personal recommendation, Barirah was not legally or religiously obligated to stay in a marriage that no longer brought her happiness. This establishes that a woman’s consent is paramount in Islamic marital contracts. 2. Command vs. Recommendation

This Hadith is a primary source for Islamic jurisprudence (Usul al-Fiqh) in distinguishing between a prophetic command (which is binding) and prophetic intercession (which is a suggestion). Barirah’s boldness in asking for clarification shows that the Companions understood the Prophet acted in different capacities—as a legislator and as a compassionate community member. 3. Emotional Realism

Islam does not ignore human emotions. The Prophet did not rebuke Mughith for his public display of grief, nor did he shame Barirah for her "hatred" or lack of feelings for her husband. The Hadith acknowledges that love cannot be forced, and a marriage without mutual affection is not something the law should bridge by compulsion. 4. The Prophet as a Mediator

The Prophet’s role in this Hadith is one of a peacemaker. He tried to reconcile the couple out of compassion for Mughith's suffering, yet he immediately stepped back when the "offered party" (Barirah) declined. It sets a beautiful standard for community leaders: try to help, but never coerce. Modern Relevance

In an era where discussions around women's rights and marital autonomy are at the forefront, Sahih Bukhari 5255 serves as a powerful rebuttal to the misconception that women in Islam are forced to remain in unhappy unions. It highlights a legal system that, even 1,400 years ago, provided specific mechanisms (like the Option of Choice) to protect the social mobility and personal happiness of women.

The story of Barirah remains a testament to the balance between mercy (the Prophet's attempt to help Mughith) and justice (respecting Barirah's right to say no).

Sahih Bukhari 5255 is an authentic narration from the Book of Divorce (Kitab At-Talaq) that documents a unique and deeply human encounter between Prophet Muhammad and a woman from the tribe of Bani Jaun, often referred to as Al-Jauniyya.

This hadith is frequently discussed by scholars to illustrate the Prophet's compassion, his respect for personal autonomy in marriage, and the legal framework for dissolving a union when mutual compatibility is lacking. Text of the Hadith Narrated by Abu Usaid:

The narration tells of an incident where the Prophet met a woman, Al-Jauniyya, and proposed marriage to her. She replied by questioning if a woman of high status should marry a commoner, and when the Prophet attempted to calm her, she sought refuge in Allah from him. The Prophet respected her request immediately, instructed his companion Abu Usaid to provide her with two garments, and sent her back to her family. The full text can be read at Sunnah.com. Key Themes and Interpretations 1. Consent and Autonomy in Marriage

The core of Sahih Bukhari 5255 is the woman's immediate refusal, which the Prophet respected completely, highlighting the necessity of voluntary consent in Islamic marriage. 2. Respect for the "Isti'adha" (Seeking Refuge)

When the woman sought refuge in Allah, the Prophet honoured this, demonstrating that even a leader would not ignore a spiritual plea for distance. 3. Kindness in Separation

Instead of reacting with anger, the Prophet ordered that she be given two white linen dresses (Raziki garments) before returning to her family, aligning with the Quranic instruction to "release them with kindness". Scholarly Context and Clarifications

Her Identity: She is often referred to as Al-Jauniyya or, according to some reports, Umaima bint An-Nu'man or Amra.

Legal Precedent: This narration, located in the Book of Divorce, establishes that a marriage can be dissolved immediately if one party is unwilling. Conclusion

Sahih Bukhari 5255 serves as a profound example of the Prophet’s character, emphasizing that marriage requires mutual consent and that separation should be conducted with dignity and generosity.

Sahih al-Bukhari 5255 - Divorce - كتاب الطلاق - Sunnah.com

Sahih al-Bukhari 5255 is a significant hadith found in the Book of Divorce (Kitab ut-Talaq). It details an encounter between the Prophet Muhammad ﷺ and a woman from the tribe of Bani Jaun, often referred to as al-Jauniyya. Hadith Text (Summary)

Narrated by Abu Usaid:The Prophet ﷺ went to a garden called Ash-Shaut where a lady from Bani Jaun (identified as Umaima bint An-Nu'man bin Sharahil) had been lodged. When the Prophet ﷺ entered and asked her to "give herself" to him (referring to marriage), she replied, "Can a princess give herself in marriage to an ordinary man?".

The Prophet ﷺ reached out to pat her to calm her, but she said, "I seek refuge with Allah from you." He immediately responded, "You have sought refuge with One Who gives refuge," and instructed his companion to give her two linen dresses and return her to her family. Key Lessons and Context

Respect for Personal Boundaries: This hadith is often cited to demonstrate that the Prophet ﷺ did not force himself on anyone. As soon as the woman sought refuge in Allah, he respected her wish and ended the union. Sahih Bukhari 5255 is short—only two lines

Kindness in Separation: Even after being rejected and spoken to harshly, the Prophet ﷺ commanded that she be given gifts (two white linen dresses) before being sent back, adhering to the Quranic principle of "releasing with kindness".

Historical Nuance: Scholars from SeekersGuidance and IslamQA note that the woman may have been "tricked" by others who told her that saying those words would endear her to the Prophet ﷺ, or that she was simply unfamiliar with his status at the time.

Legal Classification: In Islamic jurisprudence, this incident is categorized under divorce/separation occurring before the consummation of marriage. Quick Facts

In the 21st century, this hadith is a cornerstone for:

Notably, the hadith does not mention children. Some scholars argue that light, non-harming taps for a child’s discipline (e.g., for missing prayer at age 10) are permissible, following other narrations. However, the overarching principle is mercy.

Jurists from the Hanafi, Maliki, Shafi’i, and Hanbali schools have used this hadith to derive several key rulings:

Hadith Number: Sahih al-Bukhari 5255

Chapter: The Chapter on the Prohibition of Intoxicants (Kitab Al-Ashribah).

Narrator: Anas bin Malik (may Allah be pleased with him).

The Hadith (Text):

I heard Allah's Messenger (ﷺ) saying, "From among the portents of the Hour are (the following):

This is the gheerah that arises when there is reasonable suspicion or clear violation of Islamic norms. Examples include:

This jealousy is a protective mechanism. It stems from love, responsibility, and the desire to preserve the sacred boundaries set by Allah. The Prophet praised this—it is the jealousy of the righteous.

Sahih al-Bukhari 5255 is deceptively simple. On its surface, it is a man, a camel, and a three-word command. In depth, it is a foundational text against religious extremism, a legal precedent for necessity overriding formal restriction, and a moral call to embody mercy over performative suffering. The Prophet did not praise the man’s intense devotion; he corrected it. In doing so, he taught that true worship is not the rejection of lawful ease but the embrace of divine compassion. The road to Allah is not paved with self-destruction; it is paved with the balanced footsteps of one who prays, sleeps, fasts, breaks fast, marries, and—when tired—rides the camel.

Sahih al-Bukhari 5255 is a famous narration from the Book of Divorce (Kitab At-Talaq) concerning the Prophet Muhammad (ﷺ) and a woman from the tribe of Banu Jaun, often referred to as al-Jauniyya. The Core Narrative

According to the Sunnah.com Sahih al-Bukhari 5255 entry, the Prophet (ﷺ) entered upon the woman in a garden called Ash-Shaut. He invited her to "gift" herself to him—a common expression for marriage at the time.

The woman responded by questioning if a princess would ever give herself to an "ordinary man" (meaning someone outside her immediate royal circle). When the Prophet (ﷺ) reached out to pat her to calm her down, she said, "I seek refuge with Allah from you." Upon hearing this, the Prophet (ﷺ) immediately respected her plea and replied, "You have sought refuge with One Who gives refuge". He then instructed his companion, Abu Usaid, to provide her with two white linen dresses and return her to her family. Key Interpretations and Insights

Scholars and historians provide several layers of context to help understand this interaction:

Recognition of Consent: This hadith is often cited to demonstrate that the Prophet (ﷺ) did not force himself on anyone. The moment she expressed discomfort or sought refuge in Allah, he ceased the interaction and arranged for her safe return.

The Identity of the Woman: Most sources identify her as Umaima bint an-Nu’man ibn Sharahil. Some scholars, as noted by SeekersGuidance, suggest she may have been misled by others who were jealous or that she was mentally challenged, which explains her initial "rude" response regarding the Prophet's status.

Marriage vs. Gift: While the phrase "give me yourself as a gift" was used, Islamic law (based on this and other narrations) clarifies that the Prophet (ﷺ) was seeking a formal marriage.

Legal Implication (Divorce): Imam Bukhari placed this hadith in the Book of Divorce because the Prophet's instruction to "let her go back to her family" acted as a verbal separation or release from the marriage contract that had been initiated. Educational Context

This narration is part of larger studies on Prophetic Character and Fiqh of Marriage/Divorce. Many educators, such as those featured on YouTube, use this hadith to discuss the etiquette of social interactions and the sanctity of personal boundaries. The Book of Marriage (Sahih Al Bukhari) Class 55 “There is a kind of jealousy that Allah

alhamdulillah alhamdulillah thank you guys for joining me for another installment from our Thursday night sisters. class where we' YouTube·Shadeed Muhammad

Should a man tell his wife face to face that she is divorced

We went out with the Prophet (ﷺ) to a garden called Ash-Shaut till we reached two walls between which we sat down. The Prophet (ﷺ) sounah.com

Sahih Bukhari 5255: Analysis of the Hadith of Jauniyya Sahih Bukhari 5255 is an authentic report recorded in the Sahih al-Bukhari under the Book of Divorce (Kitab al-Talaq). It documents an encounter between Prophet Muhammad and a woman from the tribe of Bani Jaun, often referred to as Al-Jauniyya. 1. Narrated Text and Context

The hadith is narrated by Abu Usaid, who accompanied the Prophet to a garden called Ash-Shaut.

The Setting: The woman, identified as the daughter of Nu'man bin Sharahil (or Umaima bint An-Nu'man), was brought to a house in a date-palm garden.

The Interaction: When the Prophet approached her and said, "Give me yourself (in marriage) as a gift," she responded with a question about her status: "Can a princess give herself in marriage to an ordinary man?".

The Climax: As the Prophet moved his hand toward her to calm her, she said, "I seek refuge with Allah from you." He immediately respected her request, stating, "You have sought refuge with One Who gives refuge," and ordered Abu Usaid to provide her with two white linen dresses and return her to her family. 2. Scholarly Interpretations and Insights

Islamic scholars, such as those from SeekersGuidance and ICRAA, provide several perspectives to contextualize the woman's response:

The "Princess" Remark: Her question about a princess marrying an "ordinary man" is interpreted by some as a sign of her pride or lack of awareness regarding the Prophet's status.

Mental State: Some traditions suggest she may have been mentally challenged or confused at the time of the meeting.

External Influence: Other reports indicate that some of the Prophet's other wives may have playfully or mischievously advised her to say that phrase as a way to gain his favor, not realizing it would lead to her dismissal.

Legal Implication: The Prophet's immediate withdrawal and instruction to return her to her family is cited as a demonstration of the Islamic principle that a marriage cannot proceed without the woman's willing consent. 3. Structural Significance in Sahih Bukhari

Imam Bukhari placed this hadith in the chapter titled: "Should a man tell his wife face to face that she is divorced".

Divorce Protocol: The hadith serves as a primary source for the ruling that a man may explicitly declare a divorce or separation directly to the woman.

Categorization: Although the encounter describes a failed proposal or an unconsummated marriage, it is categorized under divorce because the Prophet’s command to "let her go back to her family" acted as a legal dissolution of their potential or initial tie. 4. Comparison with Related Reports

Similar themes of marital etiquette and specific legal procedures are found in nearby narrations in Sahih Bukhari:

Sahih Bukhari 5258: Discusses the legality of divorcing a wife during her menstrual period, emphasizing proper timing and procedure.

Sahih Bukhari 5254: Often cross-referenced, it provides more detail on the lineage of the woman (Umaima bint An-Nu'man) and the specific location of the garden.

The reference Sahih al-Bukhari 5255 is found in the Book of Divorce (Kitab al-Talaq). Here is the English translation of the hadith:

Narrated by `Aisha (RA):

"The wife of Rifaah Al-Qurazi came to the Prophet (ﷺ) and said, 'O Allah's Messenger (ﷺ)! I was the wife of Rifaah and he divorced me irrevocably. Then I married Abdur-Rahman bin Az-Zubair, but he is like a fringe of a garment (i.e., impotent or unable to fulfill marital duties).' The Prophet (ﷺ) said, 'Perhaps you want to return to Rifaah? That is not lawful until you have tasted the sweetness of marriage (i.e., full consummation) with your current husband, and he has tasted the same with you.'"

So how does a Muslim couple apply Sahih Bukhari 5255 today? Consider these scenarios: