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Sahih Bukhari 5255 __full__ (2027)
Sahih al-Bukhari 5255 is a famous narration from the "Book of Divorce" (Kitab al-Talaq) that recounts a brief and distinctive encounter between the Prophet Muhammad and a woman known as al-Jauniyya (a lady from the tribe of Bani Jaun).
This hadith is often discussed by scholars to illustrate principles of consent, dignity, and the legal framework of divorce in Islam. The Narrative
As recorded in Sahih al-Bukhari, the Prophet and his companions traveled to a garden called Ash-Shaut. A woman from the Bani Jaun tribe had been brought there to be married to him.
When the Prophet entered her room and invited her to "give herself" to him (a formal proposal of marriage), her reaction was unexpectedly sharp:
The Response: She replied, "Can a princess give herself in marriage to an ordinary man?".
The Prophet's Gesture: He reached out his hand to pat her, intended as a gesture of tranquility to calm her.
The Refusal: She recoiled, stating, "I seek refuge with Allah from you". Key Insights and Scholarly Context 1. Immediate Respect for Personal Boundaries
The most striking aspect of this hadith is the Prophet’s immediate reaction to her refusal. Rather than insisting or taking offense, he replied: "You have sought refuge with One Who gives refuge". He immediately left the room and instructed his companions to provide her with two white linen dresses and return her safely to her family. Scholars from platforms like SeekersGuidance highlight this as a foundational example of honoring a woman's refusal and granting a divorce (or annulment) instantly upon her request. 2. Social Background: The "Princess" Label
Commentators note that her question—"Can a princess marry an ordinary man?"—reflected her high tribal status and perhaps a lack of awareness of the Prophet’s unique spiritual rank. Some narrations suggest she may have been misled or pressured by others' jealousy to use that specific phrase ("I seek refuge with Allah") to appear aloof, not fully realizing it would lead to an immediate end to the marriage. 3. Legal Implications in the "Book of Divorce"
The inclusion of this hadith in the chapter titled "Whoever divorced (his wife), and should a man tell his wife face to face that she is divorced" is significant. It establishes that: A marriage can be terminated verbally and directly.
The husband should provide parting gifts (the white linen dresses) and ensure the woman's safe return to her kin, fulfilling the Quranic command to "release them with kindness". 4. Summary Table of the Encounter Element Location Ash-Shaut Garden Subject Al-Jauniyya (daughter of Al-Jaun) Key Phrase "I seek refuge with Allah from you" Outcome Immediate divorce and return to family with gifts
Sahih al-Bukhari 5255 - Divorce - كتاب الطلاق - Sunnah.com
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 sahih bukhari 5255
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
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 is a significant narration in Islamic jurisprudence, found in the Book of Divorce (Kitab At-Talaq). Sahih al-Bukhari 5255 is a famous narration from
It details an encounter between the Prophet Muhammad and a woman known as al-Jauniyya
(Umaima bint an-Nu’man), offering profound insights into Prophetic character, the sanctity of personal consent, and the legal protocols of divorce Summary of the Hadith According to the narration on Sunnah.com
, the Prophet approached al-Jauniyya to formalise their marriage and asked her to "gift" herself to him. She responded by questioning if a "princess" could give herself to an "ordinary man" (or subject). When the Prophet reached out to comfort her, she said, "I seek refuge with Allah from you". Sunnah.com
The Prophet immediately respected her request, stating she had sought refuge with the ultimate Protector. He then instructed his companion, Abu Usaid, to provide her with two linen dresses and return her safely to her family. Sunnah.com Analysis and Key Themes Absolute Consent in Marriage : This hadith is often cited by scholars on platforms like SeekersGuidance
as evidence that a woman’s consent is paramount. Despite his status as a Prophet and leader, Muhammad did not compel her to remain in the marriage once she expressed discomfort or a desire for separation. The Ethics of Divorce
: The Prophet's reaction illustrates a "beautiful" way to end a relationship. Rather than responding with anger to her perceived rudeness, he provided her with gifts (the linen dresses) and ensured her safe passage home, fulfilling the Quranic injunction to "part with them in a good manner". Humility and Character : Commentaries on Reddit's r/Islam
note the Prophet's humility. Despite being a head of state, he accepted her description of him as a "subject" or "ordinary man" without correction, demonstrating his choice to be a "Prophet-servant" rather than a "Prophet-king". Addressing Misunderstandings
: Some narrations suggest the woman was misled by others into saying that specific phrase, thinking it was a term of endearment, while others suggest she simply did not recognise the Prophet. Regardless of the reason, the legal outcome remained: the marriage was dissolved immediately upon her request for refuge.
In conclusion, Sahih Bukhari 5255 serves as a foundational text for understanding the legal and ethical boundaries of marriage
and divorce in Islam, highlighting that no person, regardless of their status, has the right to force a union against another's will. scholarly commentaries
on how this hadith influenced specific Islamic divorce laws?
The reference Sahih al-Bukhari 5255 is found in the Book of Divorce (Kitab al-Talaq). Here is the English translation of the hadith: "The wife of Rifa ah Al-Qurazi came to
Narrated by `Aisha (RA):
"The wife of Rifa
ah 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 marriedAbdur-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.'"
Key Points from the Hadith:
- This hadith establishes the Islamic legal ruling that a divorced woman cannot remarry her first husband unless she has been fully married and consummated the marriage with a second husband, and that second husband then divorces her or dies.
- The phrase "taste the sweetness" is interpreted by scholars as actual physical consummation, not just a legal marriage contract.
Moral and Psychological Dimensions: Rejecting Spiritual Rigorism
Beyond the legal dimension, Hadith 5255 delivers a timeless psychological lesson. Human beings, in their quest for spiritual excellence, often fall into the trap of extremism (ghuluw). The man driving the camel assumed that "more suffering equals more reward." The Prophet dismantled this false equation. Mercy is not an obstacle to piety; it is the very foundation of piety.
The hadith also implicitly condemns a culture of performative hardship—where individuals make life unnecessarily difficult for themselves or others to appear more religious. The Prophet’s sharp tone ("Woe to you!") indicates that such behavior is not a minor mistake but a serious deviation. Allah, through His Messenger, forbids self-harm disguised as worship.
2. Retraining from Harshness with Spouses
Quranic verse 4:34 permits "light striking" (daraba) as a last resort in marital discord. However, Sahih Bukhari 5255 shows that the Prophet never exercised this permission. Thus, many modern scholars argue that the permission is conditional and the Sunnah (prophetic practice) abrogates its application. The Prophet is quoted elsewhere: "The best of you are those who are best to their wives" (Tirmidhi).
Modern Applications: What Sahih Bukhari 5255 Means for Muslims Today
In the 21st century, this hadith is a cornerstone for:
- Islamic Domestic Violence Awareness: Organizations like the Peaceful Families Project use this hadith to argue against any form of spousal abuse.
- Reform of Family Law: Some Muslim-majority countries have interpreted Quran 4:34 restrictively, citing Sahih Bukhari 5255 to ban light striking altogether.
- Parenting Workshops: Counselors teach that the Prophetic model of zero physical punishment leads to healthier parent-child attachment.
- Workplace Ethics: Managers are reminded that authority does not equate to harshness.
How the Companions Understood This
Abdullah ibn Umar—who narrated this hadith—was known for his strictness. Yet even he acted upon this teaching. Once, a man came to him complaining about his wife speaking to her cousin. Ibn Umar asked: “Did you see anything impermissible?” The man said no. Ibn Umar replied: “Then your jealousy is baseless, and that is hated.”
Similarly, many early scholars used Sahih Bukhari 5255 to argue against a husband isolating his wife from her family or preventing her from visiting her parents unless there was genuine, visible harm.
Key Takeaways and Scholarly Insights
The Priority of Piety While the Prophet (ﷺ) acknowledged that people look for wealth, status, and beauty, he did not explicitly forbid marrying for these reasons. However, he redirected the priority. By concluding with the command to marry the religious woman, he established that piety is the most critical factor for a successful marriage.
Why is the Religious Woman the Best Choice? Scholars explain that a woman with strong religious faith possesses a "fear of Allah" (Taqwa). This fear acts as an internal regulator:
- In good times: She is grateful and supportive.
- In bad times: She is patient and steadfast.
- Regarding the husband's rights: She protects his honor and wealth, even when he is not present, because she knows Allah is watching.
- Regarding children: She raises them with good morals and faith.
A woman chosen solely for beauty or wealth may lack these internal restraints. If her beauty fades or wealth is lost, the foundation of the marriage crumbles. A woman chosen for her religion ensures the long-term stability of the family unit.
The Warning: "You will be a loser" The Arabic phrase used at the end is "khibta" (or ghibta yadaka). To "lose" or be a "loser" in this context means losing out on the barakah (blessing) of the marriage and the tranquility (Sakinah) that Islam promises in family life. It implies that if a man ignores the religious aspect, the other benefits (wealth, beauty, status) will eventually become sources of trial rather than sources of joy.
Application in Contemporary Life
In modern contexts, this hadith speaks powerfully to issues of burnout, religious scrupulosity (waswasah), and the misuse of vows. A student who swears to study all night without sleep, a worker who refuses a lawful break due to an oath, or a parent who imposes harsh conditions on a child in the name of religious training—all mirror the man with the camel. The Prophet’s command is clear: Use the permissible means to alleviate your difficulty, even if you initially designated something for sacred purposes.
Furthermore, the hadith elevates the ethics of animal treatment. A sacrificial animal is not a mere object; its comfort matters. The Prophet forbade riding it in a way that would injure it, but permitted riding it mercifully. This establishes that ritual sacrifice does not suspend basic kindness.
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