Bukhari

Hadith Commentary:
This will be a cause of great humiliation and disgrace, that in this manner his deceit will be exposed in the plain of Resurrection, and all the righteous people will spit upon him in contempt.

Hadith Commentary:
(1)
In the era of ignorance (Jahiliyyah), it was customary that if someone broke a covenant, a flag would be planted next to him in a large gathering to humiliate and disgrace him, so that people would recognize him and thus avoid such treachery and breach of covenant.

(2)
In any case, Imam Bukhari rahimahullah has established from the phrase "so-and-so, son of so-and-so" that on the Day of Resurrection, people will be called by their father's names. There is also a clear hadith regarding this; the Messenger of Allah sallallahu alayhi wa sallam said:
"On the Day of Resurrection, you will be called by your names and your fathers' names, so choose good names for yourselves."
(Sunan Abi Dawud, Al-Adab, Hadith: 4849)
Since this hadith did not meet the conditions of Imam Bukhari rahimahullah, he disregarded it.

(3)
Hafiz Ibn Hajar rahimahullah writes:
By "fathers" is meant those to whom they were attributed in the world; the real (biological) father is not intended.
(Fath al-Bari: 10/691)

Hadith Commentary:
What happened was that initially the people of Madinah considered Yazid to be good, so they pledged allegiance (bay‘ah) to him. Then, after people came to know about his true state, they expelled Yazid’s deputy, Muhammad ibn Abi Sufyan, from Madinah and broke their pledge of allegiance to Yazid.

Hadith Commentary:
1.
The background of the incident of Harrah is also described as follows: the people of Madinah broke their pledge of allegiance to Yazid and rebelled against the ruling government. Therefore, we consider it necessary to present some remarks regarding the personality of Yazid bin Muawiyah radi Allahu ta'ala anhu:
a.
It is narrated from Hazrat Umm Haram radi Allahu ta'ala anha that once the Messenger of Allah sallallahu alayhi wa sallam said:
“The first army from my Ummah that will attack the capital of Caesar will be forgiven by Allah.”
(Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith: 2924)
Historically, it is established that in 49 AH, the first Muslim army to attack the Roman capital, Constantinople, was led by Yazid bin Muawiyah.
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1186)
Shaykh al-Islam Ibn Taymiyyah rahimahullah writes:
“The commander of the first army to attack Constantinople was Yazid bin Muawiyah radi Allahu ta'ala anhu.
Since a specific number is called an army, every individual of this army is included in the glad tidings of forgiveness.”
(Minhaj al-Sunnah: 252/2)
Among this army were Hazrat Abdullah bin Umar radi Allahu ta'ala anhu, Hazrat Abdullah bin Abbas radi Allahu ta'ala anhu, Hazrat Abdullah bin Zubair radi Allahu ta'ala anhu, Sayyiduna Husayn bin Ali radi Allahu ta'ala anhu, the host of the Messenger, Hazrat Abu Ayyub Ansari radi Allahu ta'ala anhu, and other eminent Companions.
2.
When the unfortunate Abd al-Rahman bin Muljam martyred Hazrat Ali radi Allahu ta'ala anhu, in 41 AH Hazrat Hasan radi Allahu ta'ala anhu made peace with Hazrat Muawiyah radi Allahu ta'ala anhu on the condition of the Book and the Sunnah.
This year is known in history as the “Year of Unity” (Aam al-Jama'ah).
Since the four and a half year rule of Hazrat Ali radi Allahu ta'ala anhu was consumed by internal strife and mutual bloodshed, during which neither jihad against the disbelievers took place nor was there any increase in Islamic conquests and services, but rather, twice, in the form of devastating civil war, Muslim blood was shed cheaply. Therefore, as a precaution, in 50 AH, the governor of Kufa, the experienced and elderly eminent Companion, Sayyiduna Mughirah bin Shu'bah radi Allahu ta'ala anhu, came to Damascus and suggested to Sayyiduna Amir Muawiyah radi Allahu ta'ala anhu that he should appoint a successor during his lifetime, so that any possible struggle for power could be prevented and elements inclined to disorder would not get an opportunity for mischief.
For the successor, he proposed the name of your son, Yazid.
However, Hazrat Muawiyah radi Allahu ta'ala anhu did not immediately agree with his opinion, but rather, he postponed it to a representative assembly of all the provinces. Accordingly, in the same year, a meeting was held in Damascus in which all the dignitaries and representatives of the Islamic state participated, and the matter of Yazid’s succession was discussed. Eventually, this proposal gained majority support, but somehow it became known to you that some people of Madinah Tayyibah were not pleased with Yazid’s succession. Therefore, you wrote to the governor of Madinah, Marwan bin Hakam, instructing him to gather the elders of Madinah and inform you of their opinion. Accordingly, Marwan bin Hakam held a meeting in Madinah Tayyibah in which the eminent Companions radi Allahu anhum ajma'in and the great Tabi'in rahimahullah participated, and even the Mothers of the Believers radi Allahu anhunna ajma'in were present for consultation in this important national matter.
In this meeting, except for Hazrat Abdur Rahman bin Abi Bakr radi Allahu ta'ala anhu, no notable personality objected to Yazid’s succession.
The details of this can be seen in Sahih al-Bukhari, Hadith 4827.
In any case, the decision for Yazid bin Muawiyah radi Allahu ta'ala anhu’s succession was made, and the people of all regions pledged allegiance to him regarding the succession.
(al-Bidayah wan-Nihayah: 79/7)
After the pledge of allegiance for succession was completed, Hazrat Muawiyah radi Allahu ta'ala anhu supplicated to Allah in these words:
“O Allah! If I have appointed Yazid as my successor due to his virtue and excellence, then grant him the high status I hope for from him, and if I have been motivated by the love a father has for his son and he is not worthy of this position, then cause him to die before he attains this position.”
(Tarikh al-Islam by al-Dhahabi: 267/2)
3.
Amir Muawiyah radi Allahu ta'ala anhu remained alive for ten years after appointing his son Yazid as successor. Finally, on Thursday, 22nd Rajab, 60 AH, he passed away in Damascus, and his funeral prayer was led by Yazid.
During the ten years of succession, Yazid held the office of Amir of Hajj for three consecutive years.
During his leadership of Hajj, countless Companions radi Allahu anhum ajma'in and great Tabi'in rahimahullah performed Hajj and offered the five daily prayers under his imamate.
Hafiz Ibn Kathir rahimahullah writes:
“Yazid bin Muawiyah led the people in Hajj in 51, 52, and 53 AH.”
(al-Bidayah wan-Nihayah: 229/8)
Apart from the leadership of Hajj, during this period he rendered many national and communal services.
After the death of Hazrat Muawiyah radi Allahu ta'ala anhu, a formal new pledge of allegiance for leadership was taken for Yazid throughout the Islamic state, beginning with a general assembly in the central city of Damascus, the federal capital, and then in every region, the governors took the pledge of allegiance for him.
In history, only the names of Sa'd bin Husayn bin Ali and Abdullah bin Zubair radi Allahu ta'ala anhu are found as those who did not participate in this pledge of allegiance for leadership.
Apart from them, the senior Companions practically participated in the pledge of allegiance for leadership, although Maswar bin Makhramah radi Allahu ta'ala anhu had completely withdrawn from politics, to the extent that when Abdullah bin Zubair radi Allahu ta'ala anhu declared his caliphate, he did not pledge allegiance to him either.
Apart from them, the Companions radi Allahu anhum ajma'in, both senior and junior, were not just a few, but hundreds in number.
...
radi Allahu anhum ajma'in...
...
4.
In the final days of Yazid bin Muawiyah radi Allahu ta'ala anhu, the incident of Harrah occurred.
Its background is described as follows: some people went to Yazid in Damascus to learn about his character.
There, they were given great hospitality and honor.
Upon returning, they reported that Yazid was involved in drinking wine and adultery, and without gaining the support of the majority of Madinah, they raised the banner of rebellion and expelled the governor of Madinah, Uthman bin Muhammad bin Abi Sufyan.
Among those who broke the pledge of allegiance, Abdullah bin Hanzalah and Abdullah bin Muti’ were at the forefront. Accordingly, Abdullah bin Muti’ along with his companions went to Hazrat Muhammad bin Ali bin Abi Talib, who is famous as Ibn al-Hanafiyyah, and requested him to break his pledge of allegiance, but he refused to do so.
Ibn Muti’ said:
“Yazid drinks wine, does not pray, and does not care for the commands of the Book of Allah.”
Muhammad bin Ali replied:
“I have met Yazid myself, stayed with him, and I have not seen anything of the sort. Rather, I have always found him observant of prayer, seeking good, knowledgeable in jurisprudential matters, and a follower of the Sunnah.”
(al-Bidayah wan-Nihayah: 233/8)
In any case, those who broke the pledge of allegiance dug a trench on three sides of Madinah Tayyibah and considered the neighborhood of the Ansar, which was not with them, as a natural barrier on the fourth side.
When Yazid was informed of this, he sent an army under the command of Muslim bin Uqbah and ordered him to first offer them amnesty, and if they refused, then to fight them. Accordingly, he acted upon these instructions.
When the people of Madinah refused, with the cooperation of the large Ansari clan of Banu Ashhal, the army entered the city and within a few hours took control of it.
After this, historians have themselves compiled the details of this incident in a legendary manner, which have no relation to the facts.
5.
In any case, according to our inclination, the people of Madinah did not observe the Shari’ah requirements for breaking the pledge of allegiance to an Islamic leader.
The heading established by Imam Bukhari rahimahullah perhaps refers to those people who went to the head of government in Damascus and, upon returning, reported things contrary to reality.
The reaction expressed by Hazrat Ibn Umar radi Allahu ta'ala anhu regarding breaking the pledge of allegiance also indicates that what these people presented as justification for rebellion was not in accordance with the Shari’ah. Accordingly, in one narration, when the incident of Harrah occurred during the rule of Yazid bin Muawiyah radi Allahu ta'ala anhu, Hazrat Abdullah bin Umar radi Allahu ta'ala anhu went to Abdullah bin Muti’, who said:
“Bring a cushion for Abu Abdur Rahman.”
He replied:
“I have not come to sit with you, but to narrate the hadith I heard from the Messenger of Allah sallallahu alayhi wa sallam. He sallallahu alayhi wa sallam said:
‘Whoever breaks the pledge of obedience after having made it will meet Allah on the Day of Judgment without any proof or excuse, and whoever dies in such a state that there is no pledge of allegiance on his neck, he dies the death of Jahiliyyah (pre-Islamic ignorance).’”
(Sahih Muslim, al-Imarah, Hadith: 4793(1851))
From this hadith, it is understood that the pledge of allegiance to an Imam whose rule is agreed upon by the Ummah is obligatory, and rebellion against him is forbidden.
May Allah forgive those who participated in this rebellion and grant all of us a place under His Throne’s shade on the Day of Judgment.
Ameen, ya Rabb al-alamin.

Hadith Commentary:
Imam Bukhari rahimahullah, by bringing these ahadith at the conclusion of the Book of Jihad, is clarifying that in Islam, unlawful killing, bloodshed, corruption, and treachery are absolutely never permissible.
If any Muslim commits such acts, he himself will be responsible for them.
Islam itself will not be harmed by this in any way.

Hadith Commentary:
➊
In the era of ignorance (Jahiliyyah), it was customary that if a person committed treachery, a flag would be raised for him during the days of Hajj so that people could recognize him, condemn him, and avoid him. In another narration, it is stated:
"This flag will be fixed on the traitor's buttocks."
(Sahih Muslim, Al-Jihad, Hadith: 4537(1738))
so that the people of the Gathering (Ahl al-Mahshar) may be informed of his treachery and curse and condemn him.
(Fath al-Bari: 8/341)

➋
The purpose is that the treacherous person will be greatly humiliated on the Day of Resurrection, and due to his evil trait, he will be made widely known.

➌
From this hadith, it is understood that treachery is forbidden (haram).
Especially if the ruler of the time betrays the country and the nation, its severity increases even more, because due to his treachery, the harm to the country and the suffering of the people increases.

Hadith Commentary:
By which people will recognize that this person used to practice deceit in the world. (He himself further states that I am a human being from among you; sometimes someone among you is eloquent in speech. If, based on his statement, I grant him his brother’s right, then I am actually granting him a piece of the Fire.)
When, by your (sallallahu alayhi wa sallam) judgment, another’s wealth does not become lawful, then how can the judgment of any other judge make it lawful?

Hadith Commentary:
1.
The scenario is as follows: A man owns a beautiful slave-girl whom another person desires. That person demands the owner to sell her, but the owner is not willing. So, the other person forcibly seizes her and proves in court that she has died. The court then determines her price, and the owner receives that amount.
Now, regarding this slave-girl, there are two positions:
The majority of scholars say that this situation is a type of treachery (ghadr), because the usurper’s claim that she died is, in effect, a kind of betrayal and deceit against his fellow Muslim brother. Therefore, if she is later found alive, the original owner is entitled to return the received price and reclaim the slave-girl, and the amount he received will not become the price or compensation for a sale, because no formal contract of sale ever took place between the two. Rather, the owner only took the price under the assumption of her death; when this reason is nullified, it becomes obligatory to return to the original state, that the slave-girl belongs to her original owner.
The second position, held by “some people,” is that when the usurper has paid her price and the owner has received it, the slave-girl becomes the property of the usurper, and it is permissible for him to use her for his own purposes.
They say that although this act is not permissible, if someone, out of foolishness, has done it, it should be enforced.
2.
Imam Bukhari rahimahullah, through this chapter heading and the presented hadith, has held such people accountable and exposed their scheming, then unraveled the fabric of their division between “permissibility of legal trickery” and “enforcement of legal trickery,” showing that this division is false and a kind of deception. Thus, the presented hadith—“the wealth of others is forbidden to you”—negates not only the permissibility of legal trickery but also its enforcement.
When it is forbidden to consume another’s wealth through false means, how can its enforcement be valid?
Similarly, the condition of mutual consent is also absent here, because the owner received the price of the slave-girl conditionally, but since she did not die, the condition for consent is no longer met, and thus the consent itself is void.
This kind of trickery only paves the way for the immoral and wicked to persist in their immorality and wickedness.
It does not befit a Muslim to engage in such actions that benefit the pleasure-seekers and leave them without any fear of consequence.
And Allah is the One whose help is sought.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Ghadir:
A covenant-breaker,
disloyal.
(2)
Rayah:
A large flag,
which is with the commander-in-chief.

Benefits and Issues:
It was the custom of the Arabs that, in order to publicize the act of breaking a covenant, they would plant black flags in the marketplaces so that everyone would denounce and speak ill of it. Therefore, taking into account their habit and custom, the Prophet sallallahu alayhi wa sallam said: "The same treatment will be given to the covenant-breaker on the Day of Resurrection, that his act of breaking the covenant will be publicized among all people."

Especially, the breaking of a covenant by the commander of an army, or the leader of the believers, or the ruler, is even more severely prohibited, because the harm of his breaking the covenant is the greatest, and he has no need to break the covenant; rather, he is more capable of fulfilling the covenant. Therefore, he should fulfill his office, position, or responsibility with complete honesty and trustworthiness, and should protect the rights and interests of the subjects.

In the same way, the public and the subjects should also remain loyal to the leader, and should refrain from unnecessarily stirring up rebellion and adopting insurrection and defiance against him, because both are answerable to Allah regarding the fulfillment of their respective responsibilities according to their own positions.

Therefore, when the narrator of this hadith, Ibn Umar radi Allahu anhuma, saw that the people of Madinah had raised the banner of rebellion against Yazid, he gathered his children and servants and said: "Whoever among you was with those people, he has no relation with me, because we have already pledged allegiance (bay‘ah) to Yazid, and there is no greater act of breaking a covenant than to fight against the one to whom allegiance has been given."

Benefits and Issues:
That is, such a person will be disgraced.
And it will be announced
that this is the outcome of the deceiver.
Whether the covenant and agreement is between two individuals,
or between two nations, whether it is with Muslims or with disbelievers, breaking a promise is a cause of disgrace in this world and the Hereafter.