Toggle above to switch between keyword search and direct hadith lookup
سنن دارمي
Darimi
من كتاب السيرFrom the Book of Expeditions
باب في بَيْعَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:Chapter: The Prophet’s Pledge of Allegiance
Hadith 2490
اُردوEn
حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا يُونُسُ، عَنْ الزُّهْرِيِّ، عَنْ أَبِي إِدْرِيسَ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: قَالَ لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ مَعَهُ فِي مَجْلِسٍ: "بَايِعُونِي عَلَى أَنْ لا تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا , وَلَا تَقْتُلُوا أَوْلَادَكُمْ، وَلَا تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، فَمَنْ وَفَى مِنْكُمْ، فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا، فَسَتَرَهُ اللَّهُ، فَأَمْرُهُ إِلَى اللَّهِ، إِنْ شَاءَ، عَاقَبَهُ، وَإِنْ شَاءَ عَفَا عَنْهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ بِهِ فِي الدُّنْيَا، فَهُوَ كَفَّارَةٌ لَهُ". قَالَ: فَبَايَعْنَاهُ عَلَى ذَلِكَ.
Sayyiduna Ubadah bin Samit (may Allah be pleased with him) said: We were in a gathering with the Messenger of Allah (peace and blessings be upon him) when he said to us: “Pledge allegiance to me on the condition that you will not associate anything with Allah, nor steal, nor commit adultery, nor kill your children, nor slander anyone deliberately. Whoever among you fulfills this covenant, his reward is with Allah. And whoever among you falls into any of these matters (i.e., commits adultery, theft, etc.) and Allah conceals his (sin), then his matter is with Allah: if He wills, He will punish him, and if He wills, He will forgive him. And whoever commits any of these evil deeds and is punished for it in this world, then that punishment is an expiation for his sin.” So we pledged allegiance to him on these matters.
Brief Explanation
(Commentary on Hadith 2489)
This was an Islamic pledge (bay‘ah) in which the Messenger of Allah (sallallahu alayhi wa sallam) took a promise to abstain from shirk (associating partners with Allah), to stay away from other moral evils, and not to kill their children, because these evils were common among the Arabs.
From this hadith, it is established that it is the ruler or leader (hakim or amir) who takes the pledge (bay‘ah); not just anyone can take the pledge. It is also understood that according to Islamic law, if someone is punished for a crime, then that punishment is an expiation (kaffarah) for him in the Hereafter.
This hadith also shows that just as it is not necessary for Allah ta‘ala to punish for every sin, similarly, it is not necessary for Allah ta‘ala to grant reward for every good deed. If He punishes for every sin, then that is His perfect justice, and if He forgives sins, then that is His perfect mercy.
If He does not grant reward for a good deed, then that is His attribute of independence from need (ghina), and if He grants reward, then that is His perfect generosity. However, He certainly grants reward for every good deed: « ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ﴾ [الزلزال : 7]».
This hadith also shows that if a perpetrator of a major sin (murtakib-e-kabirah) dies without repentance, then his matter is left to the will of Allah; if He wills, He may, due to the blessing of his faith (iman), admit him to Paradise without punishment, and if He wills, He may punish him and then admit him to Paradise. However, shirk is an exception to this: «﴿إِنَّ اللّٰهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ﴾ [النساء :116]».
The unjust shedding of a believer’s blood also carries the same ruling according to the explicit text of the Qur’an, and the matter of the rights of people (huquq al-‘ibad) is also the same; until those individuals (who were wronged) forgive, forgiveness will not be granted.
This hadith also shows that it is not permissible to declare any ordinary person as definitely destined for Paradise or definitely destined for Hell. Here, it is also understood that if faith (iman) is present in the heart, then merely committing sins does not render a person a disbeliever (kafir). However, for heartfelt faith, verbal affirmation and proof of faith through action are also necessary. From this, it becomes clear that good and evil certainly affect the increase and decrease of faith (iman); those who do not accept increase and decrease in faith are mistaken.
This hadith also refutes those who declare the perpetrator of a major sin (kabirah) to be a disbeliever (kafir) or eternally destined for Hell (dozakh) (Raaz rahimahullah).
This was an Islamic pledge (bay‘ah) in which the Messenger of Allah (sallallahu alayhi wa sallam) took a promise to abstain from shirk (associating partners with Allah), to stay away from other moral evils, and not to kill their children, because these evils were common among the Arabs.
From this hadith, it is established that it is the ruler or leader (hakim or amir) who takes the pledge (bay‘ah); not just anyone can take the pledge. It is also understood that according to Islamic law, if someone is punished for a crime, then that punishment is an expiation (kaffarah) for him in the Hereafter.
This hadith also shows that just as it is not necessary for Allah ta‘ala to punish for every sin, similarly, it is not necessary for Allah ta‘ala to grant reward for every good deed. If He punishes for every sin, then that is His perfect justice, and if He forgives sins, then that is His perfect mercy.
If He does not grant reward for a good deed, then that is His attribute of independence from need (ghina), and if He grants reward, then that is His perfect generosity. However, He certainly grants reward for every good deed: « ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ﴾ [الزلزال : 7]».
This hadith also shows that if a perpetrator of a major sin (murtakib-e-kabirah) dies without repentance, then his matter is left to the will of Allah; if He wills, He may, due to the blessing of his faith (iman), admit him to Paradise without punishment, and if He wills, He may punish him and then admit him to Paradise. However, shirk is an exception to this: «﴿إِنَّ اللّٰهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ﴾ [النساء :116]».
The unjust shedding of a believer’s blood also carries the same ruling according to the explicit text of the Qur’an, and the matter of the rights of people (huquq al-‘ibad) is also the same; until those individuals (who were wronged) forgive, forgiveness will not be granted.
This hadith also shows that it is not permissible to declare any ordinary person as definitely destined for Paradise or definitely destined for Hell. Here, it is also understood that if faith (iman) is present in the heart, then merely committing sins does not render a person a disbeliever (kafir). However, for heartfelt faith, verbal affirmation and proof of faith through action are also necessary. From this, it becomes clear that good and evil certainly affect the increase and decrease of faith (iman); those who do not accept increase and decrease in faith are mistaken.
This hadith also refutes those who declare the perpetrator of a major sin (kabirah) to be a disbeliever (kafir) or eternally destined for Hell (dozakh) (Raaz rahimahullah).
