Sahih Bukhari 5255 ^hot^ Jun 2026

is an authentic prophetic narration located within the Book of Divorce ( Kitab at-Talaq ) of Imam al-Bukhari’s foundational collection. The text details an encounter where a newly wedded woman, known as Al-Jauniyya (Umaima bint an-Nu'man) , sought refuge in God from Prophet Muhammad face-to-face. Instead of reacting with anger, the Prophet respected her plea instantly, dissolved the tie, and sent her home with gifts.

Where matters of halal (permissible) and haram (forbidden) intersect in family life, taking the path of caution (Wara') is paramount to preserving spiritual integrity.

[Fleeting Thought] ➔ [Inner Dialogue] ➔ [Inclination] ➔ [Resolution] ➔ [Action] ▲ ▲ ▲ ▲ │ └─────────────────────┴──────────────────┴────────────────┘ ▼ FORGIVEN BY ALLAH ACCOUNTABLE BY LAW 1. The Principle of Non-Accountability for Thoughts

To internalize the wisdom of Sahih Al-Bukhari 5255, scholars recommend a proactive three-step approach to mental and spiritual hygiene: sahih bukhari 5255

The marriage was arranged by the woman’s father before she came to Madinah. It is crucial to note that the Prophet married her lawfully—with her father’s consent and a specified dower—before the events described in the hadith unfolded. This is why the narration appears in the Book of Divorce rather than the Book of Marriage: the legal marriage had already occurred, and what followed was either its dissolution or an attempt to proceed. As the prominent scholar al-Hafiz Ibn Hajar observed, the very fact that a divorce was issued confirms that a valid marriage contract had preceded it, since divorce cannot take place except after a lawful marriage.

Among the thousands of narrations compiled by Imam Muhammad ibn Isma‘il al-Bukhari in his Sahih , few are as richly layered with legal, spiritual, and ethical dimensions as Hadith 5255. This particular narration—placed by Imam Bukhari within the Book of Divorce ( Kitab al-Talaq )—recounts a remarkable episode in which the Prophet Muhammad (peace be upon him) sought to marry a woman from the tribe of Banu Jaun, only to release her honorably when the union proved untenable. At first glance, the hadith appears to narrate a failed marriage; upon deeper examination, however, it unfolds as a masterclass in prophetic character, respect for women, the inviolability of consent, and the practical application of Islamic marriage and divorce laws.

She replied, "Can a princess give herself in marriage to an ordinary man?" . is an authentic prophetic narration located within the

). It narrates an event involving a woman from the tribe of Bani Jaun (the Jauniyya) and the Prophet Muhammad (ﷺ). Sunnah.com Text of Sahih Bukhari 5255 Narrated Abu Usaid:

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Which (Hanafi, Shafi'i, Maliki, or Hanbali) you want to focus on. Where matters of halal (permissible) and haram (forbidden)

In pre-Islamic Arabia, tribal lineages were strictly biological or adoptive. Islam introduced a nuanced understanding of social bonds, elevating fosterage to a status that mirrors blood relations regarding marriage prohibitions. As the Prophet Muhammad stated in related narrations, "What is forbidden by reason of lineage is also forbidden by reason of fosterage." Hadith 5255 acts as a practical case study of this rule being enforced, demonstrating that even an established marriage must yield to the reality of fosterage if discovered after the fact. 2. Resolving Marital Doubt with Decisiveness

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

The Prophet did not abandon the woman in disgrace. He did not expose her condition to public ridicule. He ensured she was given fine clothing and returned to her family in a manner that preserved her honor. The Qur’anic command "Then keep them in kindness or release them in kindness" (Qur’an 2:229) found its living embodiment in this prophetic action. Even when a marriage fails, the husband bears the responsibility to ensure the wife’s material needs are met and her dignity preserved.

The Arabic word Ighlaq literally means "to close" or "to lock." In a legal context, it refers to a state where a person's intellect, reasoning, or free will is locked or shut down. Scholars divide Ighlaq into two primary categories: