In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
An Abridgment of Sahih al-Bukhari.
On the authority of Jubayr ibn Hayyah, who said:
'Umar dispatched the people across the regional garrisons to fight the polytheists,
whereupon al-Hurmuzan embraced Islam.
'Umar said:
"I wish to consult you regarding these military campaigns of mine."
He replied:
"Yes;
the likeness of this campaign and of the enemies of the Muslims within it
is that of a bird with a head, two wings, and two legs.
If one of the wings is broken,
the two legs can still stand with the other wing and the head;
if the other wing is broken,
the two legs and the head can still stand;
but if the head is crushed,
the two legs, the two wings, and the head all perish.
The head is Chosroes,
one wing is Caesar,
and the other wing is Persia.
Therefore, command the Muslims to march out against Chosroes."
Jubayr ibn Hayyah said:
So 'Umar mobilized us,
appointing al-Nu'man ibn Muqarrin as our commander.
When we reached enemy territory,
Chosroes's governor marched out against us with forty thousand troops.
An interpreter stepped forward and said:
"Let one of you speak with me."
Al-Mughirah said:
"Ask whatever you wish."
He asked:
"Who are you?"
He replied:
"We are a people of the Arabs.
We used to be in severe misery
and harsh affliction,
sucking on leather and date-stones out of hunger,
wearing camel-hair and wool,
and worshipping trees and stones.
While we were in that state,
the Lord of the heavens and the Lord of the earths—
exalted is His mention and majestic is His greatness—
sent to us a Prophet from among ourselves,
whose father and mother we know.
Our Prophet, the Messenger of our Lord (peace and blessings of Allah be upon him), commanded us
to fight you until you worship Allah alone
or pay the jizyah.
Our Prophet also informed us of our Lord's message:
that whoever among us is killed
will go to Paradise, into bliss the like of which he has never seen;
and whoever among us survives shall possess your necks."
Al-Nu'man said:
"Allah may well have granted you to witness the like of this with the Prophet (peace be upon him),
without causing you regret or disgrace.
But I witnessed fighting alongside the Messenger of Allah (peace be upon him):
if he did not fight at the beginning of the day,
he would wait until the breezes began to blow and the prayer times arrived."
"Dispatched" means sent.
"The regional garrisons" (afna' al-amsar):
refers to their collective populations;
and it is said:
"afna' al-nas" means the mixed multitudes of people.
"Al-Hurmuzan":
was a prominent ruler among the Persian kings,
and he used to accompany 'Umar (may Allah be pleased with him).
"Nahadat" means stood up.
"Shudikha al-ra's":
means the head was crushed.
"Dhahabat al-rijlan wal-janahan wal-ra's":
means the bird could no longer stand.
"Chosroes" is the King of the Persians,
and "Caesar" is the King of the Romans (Byzantines).
"To march out" (falyanfiru):
"al-nafir" means rallying and going forth for jihad.
"Mobilized us" (nadabana):
means he called upon us, summoned us,
and resolved that we gather for jihad.
"In enemy territory":
this was the Battle of Nahavand in the year 21 AH,
though it is also said to have occurred earlier.
"Chosroes's governor":
was al-Fayruzan,
and it is also said Bundar.
"An interpreter" (turjuman):
a turjuman is one who translates from one language into another.
"In severe misery":
meaning in hardship and straitened living conditions.
"Al-wabar":
is camel hair and similar fibers.
"From among ourselves":
meaning from our own midst.
"Until you worship Allah alone":
that is, until you declare His oneness (tawhid).
"Tu'addu" (pay):
meaning give.
"Of our Lord's message":
that is, by divine revelation.
"Shall possess your necks":
a metaphor for victory, triumph, and the ascendancy of the religion.
"Granted you to witness":
meaning caused you to be present.
"Without causing you regret":
meaning Allah did not make you sorrowful.
"Nor disgraced you":
meaning He did not humiliate or demean you.
"At the beginning of the day":
meaning in the morning.
"The breezes began to blow":
"al-arwah" is the plural of "rih" (wind/breeze).
"And the prayer times arrived":
meaning after the sun passes its zenith (midday).
Lessons from the hadith:
Derived from this hadith is:
an illustration of a virtue
of al-Mughirah ibn Shu'bah
(may Allah be pleased with him),
as well as his military acumen,
inner strength, chivalry,
and eloquence.
The hadith also contains signs of prophethood,
as the Prophet foretold unseen future matters,
which occurred precisely as he stated.
It demonstrates the merit of consultation (shura),
and that a leader loses no dignity
by consulting those subordinate to him.
It also shows the permissibility of appointing a less prominent person to leadership
even when someone more prominent is present.
It shows that using parables
provides clearer explanation
and leaves a stronger impact on the soul.
The hadith also contains an indication
regarding strategic priorities in jihad,
and that striking the enemy's head
takes precedence over striking their flanks.
It shows that part of jihad
is understanding the enemy's nature and mindset.
The hadith also points
to the legitimacy of learning
the language of the enemy.
It highlights the virtue of calling people
to the oneness of Allah Almighty (Tawhid).
It demonstrates the legitimacy
of debating disbelievers.
It also indicates the preference for fighting
after midday
over fighting before it.
Chapter: Exhortation regarding the non-Muslim subjects under the protection (Dhimmah)
of the Messenger of Allah (peace and blessings of Allah be upon him).
On the authority of Juwayriyah
ibn Qudamah
al-Tamimi,
who said: I heard 'Umar
ibn al-Khattab (may Allah be pleased with him) when
we said: "Advise us,
O Leader
of the Believers!"
He said: "I enjoin upon you
the covenant of Allah,
for it is the covenant of your Prophet
and the source of sustenance for your dependents."
"The covenant of Allah" (dhimmat Allah):
meaning His pledge of protection.
Derived from the hadith:
Governance and leadership are fundamentally built upon justice.
The hadith also shows that jizyah revenues are spent on the general welfare of the Muslims.
It illustrates the virtue of 'Umar (may Allah be pleased with him) and his sense of justice.
It also indicates the importance of attending to sources of livelihood.
Chapter: The sin of killing a non-Muslim under treaty without justification.
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Whoever kills a person under a treaty (mu'ahad) will not smell the fragrance of Paradise,
even though its fragrance can be detected from a distance of forty years' travel."
Commentary on the hadith:
"Al-Mu'ahad" is the dhimmi (protected non-Muslim citizen),
so called because he holds a covenant ('ahd), meaning a guarantee of security.
"Jurm" means a crime or sin.
"Did not smell" (lam yarah) means he will not find or catch its scent.
"Can be detected" means can be smelled.
Derived from the hadith:
Treachery and breaching treaties are strictly prohibited.
It highlights the prohibition of killing any inviolable soul.
It indicates that the contract of protection (dhimmah) renders blood and wealth inviolable,
except by legal right.
The hadith also cautions against incurring causes of deprivation
from Paradise and its delights.
Chapter: The expulsion of the Jews from the Arabian Peninsula.
On the authority of Abu Hurayrah, who said:
While we were in the mosque,
the Messenger of Allah (peace and blessings of Allah be upon him) came out
and said: "Let us go to the Jews."
So we went out with him
until we reached the house of study (Bayt al-Midras).
The Prophet (peace be upon him) stood up,
called out to them, and said:
"O assembly of Jews!
"Embrace Islam, and you will be safe."
They replied, "You have conveyed the message, O Abu al-Qasim."
The Messenger of Allah (peace and blessings of Allah be upon him) said to them:
"That is what I desire."
Then he repeated it a third time,
and said:
"Whoever among you finds a buyer for any of his property,
let him sell it;
otherwise, know that the land belongs to Allah and His Messenger."
Commentary on the Hadith:
"Go to the Jews,"
meaning: let us proceed to the Jewish quarter.
"Bayt al-Midras"
refers to the house where they study and teach,
and it was also said
that "al-Mudarris"
refers to the scholar reciting the Scripture.
"Embrace Islam,"
that is, enter into the fold of Islam.
"And you will be safe,"
meaning safe from being killed, paying the jizyah, or being expelled.
"You have conveyed the message,"
meaning: you have delivered what you were commanded to convey, fully and completely.
"I shall expel you,"
meaning: I will banish you from your land.
Lessons drawn from the hadith:
From this hadith, it is derived:
Clarification of the merit of calling people to the oneness of Allah, the Exalted and Glorious.
It shows that the recompense is of the same nature as the deed:
whoever submits to Islam shall be granted safety.
It establishes the legitimacy of debating the disbeliever in the hope that he may embrace Islam.
It also establishes the permissibility of expelling disbelievers when public interest dictates.
Chapter: When the Polytheists Betray the Muslims,
Are They to Be Pardoned?
On the authority of Abu Hurayrah, who said:
When Khaybar was conquered,
a roasted sheep laced with poison
was gifted to the Messenger of Allah (peace and blessings of Allah be upon him).
Thereupon, the Messenger of Allah (peace be upon him) said:
"Assemble for me all the Jews who are present here."
So they were gathered before him,
and the Messenger of Allah (peace be upon him) said to them:
"I am going to ask you about something;
will you tell me the truth about it?"
They replied,
"Yes, O Abu al-Qasim."
The Messenger of Allah (peace be upon him) asked them:
"Who was your father?"
They answered,
"Our father was so-and-so."
The Messenger of Allah (peace be upon him) said:
"You have lied!
Rather, your father was so-and-so."
They said, "You have spoken the truth and were righteous in your word."
He then said:
"Will you tell me the truth about something if I ask you about it?"
They replied,
"Yes, O Abu al-Qasim;
and if we were to lie to you, you would detect our lie just as you did regarding our father."
The Messenger of Allah (peace be upon him) said to them:
"Who are the denizens of the Fire?"
They answered,
"We shall remain in it for a brief time, and then you will succeed us in it."
The Messenger of Allah (peace be upon him) said to them:
"Be humiliated and stay in it!
By Allah, we shall never succeed you in it, ever!"
Then he said to them:
"Will you tell me the truth about something if I ask you about it?"
They said, "Yes."
He asked:
"Did you put poison in this roasted sheep?"
They replied, "Yes."
He asked:
"What prompted you to do that?"
They answered,
"We thought: if you were a liar, we would be rid of you,
and if you were truly a prophet, it would not harm you."
Commentary on the Hadith:
Treachery (ghadr) is betrayal and breach of covenant.
"A poisoned sheep was gifted to the Messenger of Allah (peace be upon him)"—
it was brought by a Jewish woman
named Zaynab bint al-Harith,
the sister of Marhab the Jew.
"Will you tell me the truth about it?"—
what is meant is:
Will you be truthful in your answer?
"You were righteous (barirt),"
meaning: you were accurate and correct.
"Just as you detected [our lie]"—
this was an admission on their part of the Prophet’s prophethood,
and that he knew this through divine revelation.
"We shall remain in it for a brief time,"
meaning: we will enter the Fire only for a short duration and then come out.
"And then you will succeed us in it,"
meaning: you will enter the Fire after us, abiding therein eternally.
"Be humiliated and stay in it (ikhsa'u),"
is a rebuke driving them away with disgrace,
and it was also said
that it was an invocation of Allah's curse upon them to suffer that fate.
"Did you make/put,"
meaning: did you place.
"What prompted you to do that,"
meaning: why did you slip poison into the sheep,
and what was the motive driving you to do so?
"It would not harm you,"
meaning: it would have no lethal effect on you.
Lessons drawn from the hadith:
Killing by poison
is treated like killing with a weapon, incurring legal retribution (qisas).
The hadith contains one of the clear signs of prophethood,
as the Prophet (peace be upon him) knew
that the sheep had been poisoned.
It also illustrates the virtue of pardon and forgiveness.
Furthermore, it demonstrates the grace of Allah, the Exalted and Glorious,
in that the poison did not produce a severe, fatal effect
upon the body of the Prophet (peace be upon him),
which is an instance of Allah Almighty's divine protection of His Prophet.
It shows the permissibility of debating disbelievers
and establishing decisive proof against them.
It reveals that the customary disposition of the Jews is rooted in treachery, scheming,
falsehood, and denial of truth.
It shows that Jewish hostility toward the Prophets (peace be upon them) is well-documented.
The hadith also points to the corruption of the Jewish religion,
and that any Jew who is reached by the message of Islam yet fails to believe
will have his ultimate destination in the Fire.
On the authority of 'A'ishah (may Allah be pleased with her), who said:
A spell was cast upon the Messenger of Allah (peace and blessings of Allah be upon him)
by a man from the Banu Zurayq
called Labid ibn al-A'sam,
to the extent that it would appear to the Messenger of Allah (peace be upon him)
that he had done something
when he had not actually done it.
In another narration:
To the extent that he would think he had approached his wives intimately, though he had not.
This continued until one day—or one night—while he was with me,
he prayed earnestly and kept supplicating;
then he said:
"O 'A'ishah!
Do you realize that Allah has instructed me regarding the matter I inquired of Him?"
In another narration:
"Regarding the cure for my ailment?
Two men came to me;
one of them sat at my head and the other at my feet.
One of them said to his companion:
'What is the man's affliction?'
He replied,
'He has been bewitched.'
He asked,
'Who bewitched him?'
He replied,
'Labid ibn al-A'sam.'
In another narration:
'A man from the Banu Zurayq,
an ally of the Jews,
who was a hypocrite.'
He asked,
'By what means?'
He answered,
'With a comb and the hair combed out with it,'
in another narration:
'With a comb and fibers of combings,
and the spathe of a male date palm.'
He asked,
'And where is it?'
He answered,
'In the well of Dharwan.'
In another narration:
'Beneath a stone slab at the bottom of the well of Dharwan.'"
So the Messenger of Allah (peace be upon him) went to it along with a group of his Companions.
He returned and said:
"O 'A'ishah,
its water looks like an infusion of henna,
and the tops of its date palms look like the heads of devils."
I said, "O Messenger of Allah,
will you not extract it?"
He replied:
"Allah has already cured me."
In another narration:
"No.
As for me, Allah has already healed me,
and I disliked stirring up any evil against the people on account of it."
Then he ordered that it be buried.
Commentary on the Hadith:
"Dhimmi"
refers to one who is under a treaty and granted protection.
"It would appear to him,"
meaning it was made to seem so to him,
such that he imagined something had occurred.
"While he was with me,"
refers to
being during the designated day and turn of 'A'ishah (may Allah be pleased with her).
"Do you realize,"
that is, do you know
"that Allah has instructed me,"
meaning He has informed me
"regarding what I inquired of Him,"
meaning in response to my asking Him for a cure.
"Two men came to me,"
Meaning: two angels came to me in the form of two men.
It was said
that they were Gabriel and Michael, peace be upon them both.
"What ails the man?"
That is: what is his complaint?
"He is bewitched (matbub)."
Meaning: under the influence of sorcery.
"Who bewitched him?"
Meaning: who cast the spell upon him?
"And the combings of hair,"
which refers to the hair that falls from the head and beard during combing.
"The spathe of a date palm,"
meaning the outer covering of the palm's pollen.
"In the well of Dharwan,"
which is a well in Medina located in an orchard belonging to Banu Zurayq, a Jewish clan.
"Like an infusion of henna,"
meaning reddish,
like water in which henna has been steeped.
"As if the tops of its date palms were the heads of devils."
The meaning is:
hideous in form and terrifying in appearance, resembling the heads of devils.
"That I might stir up,"
meaning provoke or agitate.
"So it was buried,"
meaning the well was filled in.
Combings of flax,
referring to the fibers spun from flax.
A well-stone (ra'ufah),
meaning a large rock at the bottom of the well.
Among the lessons of the hadith:
It is derived from this hadith
that the Prophets, peace be upon them, are human beings;
they are subject to the same decreed experiences of human life as all other mortals,
including illness, death, bewitchment, and the like.
It also demonstrates the virtue of supplication,
and of sincerely turning to Allah, the Mighty and Majestic,
to lift harm and affliction.
It indicates the recommendation to repeat one's supplication
and to be persistent before Allah Almighty in asking.
It shows the permissibility of seeking treatment for both physical and spiritual ailments.
It affirms that magic is real
and has an actual reality, like any other established phenomenon,
contrary to those who deny it and reject its reality.
It emphasizes the obligation to remove the traces of unlawful acts.
The hadith also serves as proof for the principle of blocking the means to evil (sadd al-dhara'i')
and closing the door to harm for the people.
It establishes the legitimacy of disposing of sorcery by burying it.
Chapter: The Warning Against Treachery
On the authority of 'Awf ibn Malik, who said:
I came to the Prophet, peace and blessings of Allah be upon him, during the expedition of Tabuk
while he was in a leather tent.
He said:
"Count six signs before the Hour:
my death, then the conquest of Jerusalem,
then a widespread plague that will afflict you like murrain in sheep,
then an abundance of wealth
to the point that a man will be given a hundred dinars and will still remain dissatisfied,
then a tribulation from which no Arab household will be spared,
then a truce that will occur between you and the Byzantines (Banu al-Asfar),
whereupon they will act treacherously and advance against you under eighty banners,
under each banner twelve thousand soldiers."
"Qubbah" means a tent,
"of adam"
means made of tanned leather.
"Count six"
means six signs
"before the Hour,"
meaning prior to the establishment of the Resurrection.
"Mawtan"
refers to death occurring in great numbers.
"Like murrain (qu'as) in sheep"
refers to an epidemic disease that strikes sheep,
causing discharge from their nostrils and sudden death.
"Dissatisfied" (sakhita)
means discontent.
"Hudnah"
means a truce or peace pact.
"Banu al-Asfar"
are the Romans (Byzantines).
"Ghayah"
means a banner or standard.
Among the lessons of the hadith:
The hadith contains signs of Prophethood.
It indicates that among the signs of the Hour is the death of the Prophet, peace be upon him.
Another sign is the conquest of Jerusalem,
which has already come to pass.
Another sign is the prevalence of widespread death,
which indeed occurred later.
Another sign is the abundance of tribulations and the proliferation of wealth.
The hadith also points to the prohibition of treachery,
and that treachery is a characteristic of the Byzantines.
It cautions against exposing oneself to places of tribulation.
Chapter: The Sin of One Who Enters a Covenant and Then Breaks It
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
"How will you be when you are unable to collect a single dinar or dirham?"
He was asked,
"How do you see that coming to pass, O Abu Hurayrah?"
He replied,
"By the One in Whose hand is the soul of Abu Hurayrah!
It is from the words of the truthful and confirmed Prophet."
They asked, "Why will that be?"
He answered,
"The protection guaranteed by Allah and His Messenger (peace be upon him) will be violated,
so Allah, the Mighty and Majestic, will harden the hearts of the protected non-Muslim citizens (dhimmi communities),
and they will withhold what is in their hands."
Commentary on the hadith:
"You do not collect" (lam tajtabu)
means: when you fail to receive the jizya and the land-tax (kharaj).
"The truthful" (al-Sadiq)
means in his own self,
"the confirmed" (al-Masduq)
means in what he conveys through revelation.
"Why will that be?"
meaning: how will this come about?
"The protection guaranteed by Allah and His Messenger will be violated."
The violation of sanctity
means subjecting them to unlawful injustice and oppression.
"So Allah, the Mighty and Majestic, will harden,"
meaning He will instill resolve and defiance in their hearts,
"and they will withhold what is in their hands."
The intended meaning is
that they will refuse to pay the jizya and the land-tax.
The hadith is among the signs of Prophethood,
for the dhimmi communities did eventually withhold the jizya
and perceived weakness in the Muslims.
It also reflects the complete certainty of the Companions
that everything foretold by the Prophet, peace be upon him, regarding future events would surely occur.
The hadith indicates the strict prohibition of injustice.
It instructs that non-Muslim citizens under Muslim protection must be granted their rights,
without being wronged or having their rights diminished.
It enjoins the faithful fulfillment of treaties
and warns against the consequences of betrayal and treachery.
Chapter
On the authority of Abu Wa'il, who said:
We were at Siffin—
and in another narration:
We were at Siffin,
and a man said,
“Hast thou not seen how those who have received a portion of the Scripture invoke the Scripture of Allah (in their disputes) that it may judge between them; then a faction of them turn away, being opposed (to it)?” (3:23)
'Ali replied,
"Yes."
Then Sahl ibn Hunayf stood up
and said:
"O people,
suspect your own opinions!
In another narration:
"Suspect your personal views!
For I remember myself on the day of Abu Jandal;
had I been able to reject the command of the Messenger of Allah, peace be upon him, I would have rejected it.
And Allah and His Messenger know best.
Never did we place our swords on our shoulders
for any alarming matter
but that they led us to an outcome we recognized, prior to this affair.
No sooner do we close one breach than another bursts open against us, leaving us at a loss as to how to deal with it.
For we were with the Messenger of Allah, peace be upon him, on the day of al-Hudaybiyyah,
and had we seen an occasion to fight, we would have fought.
Then 'Umar ibn al-Khattab came and said,
'O Messenger of Allah,
are we not upon the truth and they upon falsehood?'
He replied, 'Yes, indeed.'
'Umar asked,
'Are not our slain in Paradise and their slain in the Fire?'
He replied, 'Yes, indeed.'
'Umar said,
'Then why should we accept humiliation in our religion?
Shall we turn back before Allah has judged between us and them?'
The Prophet replied,
'O Ibn al-Khattab,
I am the Messenger of Allah,
and Allah will never forsake me.'
Then 'Umar went to Abu Bakr
and said to him the same as he had said to the Prophet, peace be upon him.
Abu Bakr replied,
'He is the Messenger of Allah,
and Allah will never forsake him.'
Then Surat al-Fath was revealed,
and the Messenger of Allah, peace be upon him, recited it to 'Umar until its very end.
Whereupon 'Umar asked,
'O Messenger of Allah,
is it truly a victory?'
'Is it truly a victory?'
He replied, 'Yes.'"
Commentary on the hadith:
"At Siffin"
is the name of a place on the Euphrates River
where the famous battle took place.
"Suspect your own opinions"
means: mistrust your personal views regarding this fighting.
"Why should we accept humiliation (al-daniyyah)"
means: why should we settle for inferiority and disgrace?
"Before Allah has judged between us and them"
means: before decisive victory has occurred between us and the disbelievers.
"He will never forsake me"
means: He will never abandon me.
"Never did we place our swords"
means: we never unsheathed our swords
"for an alarming matter"
that pressed heavily upon us,
"but that they led us to an outcome we recognized"
meaning that it led us to a matter that was clear, easy, and contained good,
whereas prior to this matter—
referring to the tribulation (fitnah) that erupted among the Muslims—
it was indeed a grave dilemma,
as calamity struck with the killing of Muslims.
This hadith is among the signs of prophethood,
for the Prophet, peace and blessings of Allah be upon him, foretold
the conquest of Mecca before it took place.
It also guides toward not giving precedence to personal opinion over textual evidence,
and not setting reason in opposition to divine law.
In it is an exposition of the virtue of Abu Bakr's knowledge, may Allah be pleased with him,
as well as the steadfastness of his faith and the strength of his certainty.
It also indicates that concluding a peace treaty with the polytheists,
even if it entails certain terms disadvantageous to the Muslims,
is permissible for an overriding public interest
and to ward off an even greater evil.
It exemplifies warding off the greater of two harms
by enduring the lesser of them.
The hadith also instructs the faithful to honor covenants and treaties.
In it is evidence that the Treaty of al-Hudaybiyyah was among the greatest conquests.
It contains a warning against tribulations (fitan),
and shows that an origin of tribulation is arbitrating by mere opinion.
It demonstrates that safety lies solely in adhering to the Book and the Sunnah.
The hadith also alludes to the fact that tribulations cause one another to seem lesser by comparison.
Furthermore, it signals the obligation to withhold oneself during times of tribulation.
Chapter: The Sin of the Betrayer, Whether Toward the Righteous or the Wicked.
On the authority of 'Abdullah and Anas,
from the Prophet (peace be upon him), who said:
"For every betrayer there will be a banner on the Day of Resurrection."
One of them narrated: "It will be hoisted,"
while the other narrated: "It will be seen on the Day of Resurrection,
by which he will be recognized."
And on the authority of Ibn 'Umar, may Allah be pleased with both of them,
from the Prophet (peace be upon him), who said:
"Indeed, a banner will be raised for every betrayer on the Day of Resurrection,
and it will be proclaimed:
'This is the betrayal of so-and-so, son of so-and-so.'"
In one narration:
When the people of Medina renounced their allegiance to Yazid ibn Mu'awiyah,
Ibn 'Umar gathered his household and his children
and said:
"I heard the Prophet (peace be upon him) say:
'A banner will be hoisted for every betrayer on the Day of Resurrection.'
We have pledged allegiance to this man in accordance with the pledge of Allah and His Messenger,
and I know of no betrayal greater than pledging allegiance to a man upon the pledge of Allah and His Messenger,
and then waging war against him.
If I ever learn of any one of you having renounced allegiance to him
or giving allegiance to another in this matter,
it shall be an absolute separation between me and him."
"'Abdullah" refers to Ibn Mas'ud, may Allah be pleased with him.
A "betrayer" (ghadir) is one who gives a commitment to an affair and then breaches it.
"Banner" (liwa') means an identifying flag.
"It will be hoisted" means it will be planted firmly and raised high.
"This is the betrayal of..." signifies that it will be raised on account of his betrayal in this worldly life,
or in proportion to the severity of his betrayal.
Among the lessons derived from the hadith:
It is derived from the hadith
that betrayal is sternly and emphatically prohibited.
Betrayal on the part of a ruler holding supreme public authority is an even graver crime,
because the harm of his betrayal extends to countless people.
It also provides guidance toward the faithful fulfillment of all covenants.
In the hadith, there is also an imperative to honor the pledge of allegiance given to the leader (Imam),
and never to rebel against him.