the case. He would also distinguish between leaders whom people obeyed and others. When one understands the objective of Islamic law, one pursues the means most conducive to achieving it.

Once this is understood, prescribed shunning is among the deeds commanded by Allah and His Messenger. An act of obedience must be devoted sincerely to Allah and conform to His command, so that it is both sincere and correct.

Whoever shuns someone out of personal desire, or practises a form of shunning that has not been commanded, falls outside this category. How often people follow their own desires while imagining that they are acting in obedience to Allah!

Shunning someone for personal reasons is not permissible for more than three days, as reported in the two Sahīh collections from the Prophet, may Allah bless him and grant him peace:

“It is not lawful for a Muslim to shun his brother for more than three days. They meet, and each turns away from the other. The better of the two is the one who first offers the greeting of peace.”

He did not permit this kind of shunning for more than three days, just as he did not permit mourning for more than three days except in the case of a wife.

It is also reported in the two Sahīh collections that he, may Allah bless him and grant him peace, said:

“The gates of Paradise are opened every Monday and Thursday, and every servant who associates nothing with Allah is forgiven, except a man between whom and his brother there is enmity. It is then said: ‘Let these two wait until they reconcile.’”

Thus, shunning someone over one’s own rights is forbidden; only certain instances have been permitted, just as a husband has been permitted to shun his wife in bed if she is defiantly disobedient, and as shunning for three days has been permitted. One must therefore distinguish between shunning to uphold Allah’s rights and shunning over one’s own rights.