For the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their innovations, and every innovation is a religious innovation, and every religious innovation

The Shaykh : As for what follows: The best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him). The worst of matters are their newly invented ones, and every newly invented matter is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire. The author (may Allah have mercy on him) said, "The Chapter on Boycotting a Muslim." That is, what is the ruling on boycotting a Muslim and cutting ties with him? He narrated with his authentic chain from Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: .
The Messenger (peace and blessings be upon him) prohibited in this hadith and the hadiths that follow it engaging in the causes that lead Muslims to mutual hatred, envy, and turning away from one another. The meaning of mutual hatred and envy is clear from the qualification I mentioned earlier, which is that the prohibition of mutual hatred is a prohibition of engaging in the causes of mutual hatred that lead to it. Likewise, his saying: means do not engage in the causes of envy, and do not turn away from one another; likewise, do not engage in the causes that lead you to turning away and cutting ties. Then he (peace be upon him) said: .
We narrated in the previous lesson the story of Lady Aisha boycotting her nephew Abdullah ibn al-Zubayr because he declared that he would restrict her if she continued with charity and giving. It was mentioned in that hadith that the mediators reminded Lady Aisha of a hadith like this one. Here the hadith comes from the narration of Anas ibn Malik, after the prohibition of the Messenger (peace be upon him) of mutual hatred, envy, and turning away, and after his command in his saying: , he said: . So this boycotting that is prohibited is boycotting for the sake of vindicating oneself, meaning without a legitimate religious reason. However, if there is a legitimate religious reason, and some of the Muslims who are obligated to act engage in it, and he sees that boycotting one who opposes Islam in some of its rulings leads to his disciplinary punishment and correction, then such boycotting is not prohibited and is not of the type mentioned in this hadith: .
So boycotting for more than three days is only permissible for a legitimate religious reason, as came in the story of the three who were left behind, whose story is well known in "Sahih al-Bukhari" and others, where the Messenger (peace and blessings be upon him) ordered the boycotting of these three who lagged behind in the Expedition of Tabuk, and the boycotting lasted for a full fifty days. There is no contradiction between such boycotting that came in the story of the three who were left behind on one hand, and this hadith and what is similar to it in the prohibition of boycotting for more than three days on the other hand. That is, the boycotting that is prohibited is different from the boycotting that is prescribed, which came in the story of the three who were left behind and in the story of Aisha with her nephew Abdullah ibn al-Zubayr. The boycotting that is prohibited is that which drives its doer to it is nothing but vengeance for oneself and anger for oneself without a legitimate religious reason. As for the boycotting that is prescribed, that which drives its doer to it is nothing but a religious matter. In the story of Tabuk, the order of the Messenger (peace and blessings be upon him) to boycott the three was a rebuke and a correction for them because they delayed in supporting the Messenger of Allah (peace and blessings be upon him) in the Expedition of Tabuk. Likewise, Lady Aisha (may Allah be pleased with her) boycotted her nephew Abdullah ibn al-Zubayr because he spoke about her in a manner that is not befitting the Mother of the Believers. So there is no contradiction between this hadith: , and the boycotting that is driven by a religious command or reason.