Sahih Bukhari 5255 [BEST]
Notably, the hadith does not mention children. Some scholars argue that light, non-harming taps for a child’s discipline (e.g., for missing prayer at age 10) are permissible, following other narrations. However, the overarching principle is mercy.
It is instructive to note the Prophet’s own life. He had multiple wives, yet his jealousy was always proportional. When his wife Safiyyah was accused of something, he investigated. When Aisha (may Allah be pleased with her) was falsely accused in the incident of Ifk (the slander), he did not act on blind jealousy—he waited for revelation.
The Prophet’s jealousy was fierce when it came to clear violations of honor, but he never spied, never assumed evil, and never punished without proof. Sahih Bukhari 5255 is a summary of his entire approach.
The keyword "Sahih Bukhari 5255" 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. sahih bukhari 5255
Imam Bukhari placed this narration intentionally in his chapters on retaliation and punishments—not to permit them at home, but to define their limits. The Prophet of Islam did not need to raise his hand to be obeyed. He was obeyed because he loved, and he was followed because he forgave.
May this analysis of Sahih Bukhari 5255 inspire readers to embody the prophetic mercy in their own hands and hearts.
References: Sahih Bukhari, Book 78 (Oaths and Vows), Hadith 5255 (according to some numbering systems; in the classic Fath al-Bari, it is Book 78, Hadith 128). All translations are from the original Arabic via trusted sources (Sunnah.com, USC-MSA). Notably, the hadith does not mention children
Classical scholars (including al-Nawawi and Ibn Hajar al-Asqalani, the commentator on Sahih al-Bukhari) derived several rulings from this narration. First, it permits a person leading a sacrificial animal to ride it if needed, provided he does not harm the animal’s fitness for sacrifice. Second, it establishes the principle that preventing hardship takes precedence over formal ritual restrictions. The man’s refusal to ride was based on a misguided piety; the Prophet corrected him by showing that abandoning the animal to exhaustion would be a greater violation of Allah’s mercy.
In the language of Islamic legal theory (usul al-fiqh), this hadith champions the maxim: "Removal of hardship is a fundamental objective of the Shariah." A ritual vow (nadhr) or a designated sacrificial animal does not nullify the basic human (and animal) need for rest and transport.
One might ask: Is Sahih Bukhari 5255 truly sahih (authentic)? The answer is yes—it is unanimously accepted. The chain (isnad) goes from Imam Bukhari back to Abdullah ibn Umar, the son of the second Caliph, Umar ibn al-Khattab. Abdullah was known for his meticulous adherence to the Prophet’s example, and scholars have verified every narrator in the chain as trustworthy, of strong memory, and without defect. References: Sahih Bukhari, Book 78 (Oaths and Vows),
Thus, the ruling is clear: Sahih Bukhari 5255 is an authentic, actionable statement of the Prophet Muhammad.
The hadith explicitly excludes jihad (physical combat against enemies). This is critical. It means the Prophet’s hands were only instruments of violence on the battlefield, never in his home or personal relationships.