عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّهُ عَنْهُ: أَنَّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لا يَحِلُّ لِمُؤْمِنٍ أنْ يَهْجُرَ مُؤْمِنًا فَوْقَ ثَلاثٍ، فَإنْ مَرَّتْ بِهِ ثَلاثٌ فَلْيَلْقَهُ، فَلْيُسَلِّمْ عَلَيْهِ، فَإِنْ رَدَّ عَلَيْهِ السَّلامَ فَقَدِ اشْتَرَكَا فِي الْأَجْرِ، وَإِنْ لَمْ يَرُدَّ عَلَيْهِ فَقَدْ بَاءَ بِالْإِثْمِ، وَخَرَجَ الْمُسَلِّمُ مِنَ الهِجْرَةِ». رَوَاهُ أَبُو دَاوُودَ بِإِسْنَادٍ حَسَنٍ.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: "It is not lawful for a believer to shun a believer for more than three (days). If three (days) pass, let him meet him and greet him with salam. If he returns the greeting, they have shared in the reward; but if he does not return it, he has borne the sin, and the one who gave the greeting has come out of the shunning." Reported by Abu Dawud with a hasan (good) chain.
الشرح · explanation
قَالَ أَبُو دَاوُودَ: إِذَا كَانَتْ الْهِجْرَةُ للّهِ تَعَالَى فَليْسَ مِنْ هَذَا فِي شَيْءٍ. باء بالإثم: رجع بالذنب والسيئات. المُسَلِّم: بضم الميم وتشديد اللام، اسم فاعل أي البادئ بالسلام.
Abu Dawud said: If the shunning is for the sake of Allah the Exalted, then it is in no way part of this. "Ba'a bi'l-ithm (he has borne the sin)": he has returned bearing the sin and misdeeds. "Al-musallim": with a damma on the mim and a shadda on the lam, an active participle, meaning the one who initiates the greeting of salam.
الدروس · lessons
النهي تحريمًا عن هجر المؤمن بغير سبب شرعي فوق ثلاثة أيام، أما هجران الوالد لولده أو الزوج لزوجته لنشوزها، فلا يضيق عليهما فيجوز أكثر من ثلاث بغرض التأديب فلا بأس بذلك. الوعيد في الحديث لا يتناول من هجر مؤمنًا للّه بأن أرتكب المهجور بدعة سيئة، أو جاهر بمعصية، بل الهجران في هذه الحالة مندوب إليه.
The prohibition — as forbidden (haram) — of shunning a believer without a legitimate (shar'i) reason for more than three days. As for a father shunning his child, or a husband his wife on account of her rebelliousness (nushuz), there is no restriction upon them; more than three days is permissible for the purpose of discipline, and there is no harm in that. The threat in the hadith does not apply to one who shuns a believer for the sake of Allah — as when the shunned person has committed an evil innovation (bid'ah) or openly displayed a sin; rather, shunning in this case is recommended.