Sahih Bukhari 5255 !!better!! -
Sahih al-Bukhari 5255 is a notable hadith found in the Book of Divorce Kitab al-Talaq
). It details an encounter between Prophet Muhammad and a woman from the tribe of Banu Jaun, often referred to as al-Jauniyya Summary of the Hadith
The narration (found in full in sources) describes the Prophet meeting a woman known as al-Jauniyya, who had been brought to him. When the Prophet requested, "Give me yourself (in marriage) as a gift," she responded, "Can a princess give herself in marriage to an ordinary man?" Upon her seeking refuge in Allah, the Prophet immediately respected her wish, instructing that she be given two white linen dresses and sent back to her family. www.prophetmuhammad.com Key Context & Scholarly Insights Identified as Umaima bint al-Nu'man or Asma bint al-Nu'man.
While often framed as a proposal, some scholars suggest the marriage was already contracted but not consummated. Her refusal led to an immediate, respectful separation. Significance:
Scholars interpret the incident, specifically the Prophet's swift compliance with her request to seek refuge, as a clear precedent against forced marriage and a demonstration of respect for a woman's agency. Reference Details Sahih al-Bukhari , Book 68 (Book of Divorce), Chapter 69.
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?". sahih bukhari 5255
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. Sahih al-Bukhari 5255 is a notable hadith found
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.
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.
The Text of Sahih Bukhari 5255 (Including the Full Chain)
To understand the weight of this narration, we must first read it in its original context. The hadith is found in the Book of Marriage (Kitab al-Nikah), specifically in a chapter titled: “A man’s jealousy and looking (at his wife and her relatives).”
Here is the full English translation:
Narrated by
Abdullah binUmar (may Allah be pleased with them both): The Text of Sahih Bukhari 5255 (Including the“The Messenger of Allah (ﷺ) said: ‘There is a kind of jealousy that Allah loves, and a kind of jealousy that Allah hates. As for the jealousy that Allah loves: it is jealousy concerning a matter of suspicion (i.e., when there is genuine cause). And the jealousy that Allah hates: it is jealousy concerning a matter of no suspicion (i.e., baseless jealousy).’”
(Sahih al-Bukhari, Book of Marriage, Hadith 5255)
In some editions, the hadith continues with an action: The Prophet saw a man staring at a woman (or acting jealous without cause) and forbade it. However, the core matn (text) establishes a critical distinction: justified jealousy vs. pathological, baseless jealousy.
1. The Prohibition of Striking the Face
While the hadith prohibits hitting altogether, other narrations (e.g., Sahih Bukhari 2560) specifically say, "Do not strike the face." Scholars note that the Prophet’s example sets the ideal—zero physical aggression.
For Community Leaders:
- Stop validating toxic jealousy as “Islamic manhood.”
- Teach this hadith explicitly in pre-marital and marital counseling.
- Intervene when a husband isolates his wife due to baseless suspicion.
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.
4. How to Find a "Proper Paper" Yourself
Go to Google Scholar or JSTOR or Brill.com and search these exact phrases:
"Sahih Bukhari 5255"
"do not blame me regarding what You control"
"Prophet's equal division among wives"
"justice between co-wives hadith"
You will get citations like:
- Kecia Ali, Sexual Ethics and Islam (Oneworld, 2016) — Chapter 3 references this hadith.
- Ayesha S. Chaudhry, Polygyny in Islamic Law: The Problem of Equality — forthcoming in Journal of Law and Religion (2018–2020 range).
- Racha El Omari, "The Prophet’s Heart: Emotional Control and Marital Justice in Early Islam", Der Islam 92.2 (2015): 324–352.
