The Prophet Muhammad (peace be upon him) emphasized that a person's deeds will be evaluated on the Day of Judgment, and their fate will be determined accordingly. Sahih Bukhari 5255 reinforces this notion, suggesting that regular performance of good deeds, such as prayer, can serve as a means of expiating for past mistakes and ensuring a positive outcome on the Day of Judgment.
Rather than reacting with anger or forcing the marriage, the Prophet (peace be upon him) immediately said: "You have sought refuge with One Who gives refuge" and instructed Abu Usayd to provide her with two white linen garments and safely escort her back to her family.
The keyword is far more than a reference for hadith students. It is a lighthouse in the storm of marital and social discord. In an age where domestic violence is rampant globally, this prophetic tradition stands as an unyielding barrier against cruelty.
When the Prophet (ﷺ) tried to calm her, she said, "I seek refuge with Allah from you." Recognizing the sanctity of this request, the Prophet (ﷺ) immediately honored it, stating, "You have sought refuge with One Who gives refuge," and cancelled the marriage, as analyzed in traditional commentary. 3. Respectful Release sahih bukhari 5255
It details an encounter between the Prophet Muhammad and a woman known as al-Jauniyya
Similar themes of marital etiquette and specific legal procedures are found in nearby narrations in Sahih Bukhari :
. 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 Prophet Muhammad (peace be upon him) emphasized
Scholars and historians provide several layers of context to help understand this interaction:
At first glance, this narration appears to be a simple instruction about animal welfare. However, when read in its broader legal and ethical context—often placed alongside discussions of marital rights, oaths, and vows—this hadith reveals a profound principle:
This is categorically false. The hadith explicitly states that when the woman sought refuge in Allah, the Prophet immediately withdrew and honored her request. A man who intended coercion would not have acted this way. Moreover, the Prophet’s entire life was characterized by the utmost respect for women’s consent. He never forced any of his wives into marriage, and he permitted wives to seek divorce when they found the marriage unbearable. The keyword is far more than a reference for hadith students
There is some scholarly discussion regarding her precise name. According to historical reports, she was . Some classical scholars refer to her as al-Jauniyya , indicating her affiliation with the Banu Jaun tribe, known for their beauty and noble lineage.
The woman’s response was striking. She retorted, "Wa hal taqhibu al-malikatu nafsaha lil-suqati?" —"Can a princess give herself to an ordinary man?" Her words reflected either aristocratic pride (viewing herself as a noblewoman and the Prophet as a mere merchant) or, as many scholars concluded, symptoms of mental instability that rendered her unable to comprehend the situation properly.
A: Technically, the separation occurred before consummation. In Islamic law, this is generally not considered a formal divorce but rather an annulment or dissolution before consummation.
In the vast expanse of Islamic literature, the Hadith of the Prophet Muhammad (peace be upon him) holds a significant place as a source of guidance and wisdom for Muslims worldwide. Among the most revered collections of Hadith is Sahih Bukhari, compiled by the esteemed scholar Imam Bukhari. One particular Hadith, known as Sahih Bukhari 5255, has garnered considerable attention for its insightful narrative on faith, deeds, and accountability. This article aims to delve into the depths of Sahih Bukhari 5255, exploring its meaning, implications, and relevance in contemporary times.
: 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.