When the people of Medina dethroned Yazid bin Muawiya, Ibn `Umar gathered his special friends and children and said, "I heard the Prophet (ﷺ) saying, 'A flag will be fixed for every betrayer on the Day of Resurrection,' and we have given the oath of allegiance to this person (Yazid) in accordance with the conditions enjoined by Allah and His Apostle and I do not know of anything more faithless than fighting a person who has been given the oath of allegiance in accordance with the conditions enjoined by Allah and His Apostle , and if ever I learn that any person among you has agreed to dethrone Yazid, by giving the oath of allegiance (to somebody else) then there will be separation between him and me."
Commentary on Ibn Umar's Position Regarding Allegiance
This narration from Sahih al-Bukhari (7111) demonstrates the profound importance Ibn Umar placed on maintaining the oath of allegiance (bay'ah) once given. As a renowned companion known for strict adherence to Prophetic traditions, he considered rebellion against a legitimate ruler as betrayal (khiyanah) - a grave sin that would manifest on Judgment Day through a distinctive flag identifying the betrayer.
Scholarly Analysis of Political Allegiance
Classical scholars explain that the Islamic ruling system requires stability through honoring covenants. The "conditions enjoined by Allah and His Apostle" refer to the terms of governance requiring rulers to implement Shariah and subjects to obey in righteousness.
Ibn Umar's stance reflects the orthodox position that rebellion is prohibited even against unjust rulers, as the alternative - civil strife (fitnah) - causes greater harm to the Muslim community than patiently enduring a ruler's shortcomings.
Contemporary Relevance from "Afflictions and the End of the World"
This hadith serves as crucial guidance during times of political turmoil, teaching Muslims to prioritize communal unity over individual grievances. The Prophetic warning about flags for betrayers emphasizes the spiritual consequences of political treachery.
Modern Muslims should derive principles rather than literal applications, understanding that legitimate scholarly processes exist for addressing governmental corruption while maintaining social stability and avoiding the fitnah predicted in eschatological texts.