Sahih al-Bukhari

Sahih al-Bukhari 6755

The sin of the freed slave who denies his master who has freed him.

Laws of Inheritance (Al-Faraa'id) Search within the hadiths

Arabic hadith text

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، قَالَ قَالَ عَلِيٌّ ـ رضى الله عنه مَا عِنْدَنَا كِتَابٌ نَقْرَؤُهُ إِلاَّ كِتَابُ اللَّهِ، غَيْرَ هَذِهِ الصَّحِيفَةِ‏.‏ قَالَفَأَخْرَجَهَا فَإِذَا فِيهَا أَشْيَاءُ مِنَ الْجِرَاحَاتِ وَأَسْنَانِ الإِبِلِ‏.‏ قَالَ وَفِيهَا الْمَدِينَةُ حَرَمٌ مَا بَيْنَ عَيْرٍ إِلَى ثَوْرٍ، فَمَنْ أَحْدَثَ فِيهَا حَدَثًا، أَوْ آوَى مُحْدِثًا، فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ، لاَ يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفٌ وَلاَ عَدْلٌ، وَمَنْ وَالَى قَوْمًا بِغَيْرِ إِذْنِ مَوَالِيهِ، فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ، لاَ يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفٌ وَلاَ عَدْلٌ، وَذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ، يَسْعَى بِهَا أَدْنَاهُمْ فَمَنْ أَخْفَرَ مُسْلِمًا فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ، لاَ يُقْبَلُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفٌ وَلاَ عَدْلٌ‏.‏

Translation

Narrated `Ali

We have no Book to recite except the Book of Allah (Qur'an) and this paper. Then `Ali took out the paper, and behold ! There was written in it, legal verdicts about the retaliation for wounds, the ages of the camels (to be paid as Zakat or as blood money). In it was also written: 'Medina is a sanctuary from Air (mountain) to Thaur (mountain). So whoever innovates in it an heresy (something new in religion) or commits a crime in it or gives shelter to such an innovator, will incur the curse of Allah, the angels and all the people, and none of his compulsory or optional good deeds will be accepted on the Day of Resurrection. And whoever (a freed slave) takes as his master (i.e. be-friends) some people other than hi real masters without the permission of his real masters, will incur the curse of Allah, the angels and all the people, and none of his compulsory, or optional good deeds will be accepted on the Day of Resurrection. And the asylum granted by any Muslim is to be secured by all the Muslims, even if it is granted by one of the lowest social status among them; and whoever betrays a Muslim, in this respect will incur the curse of Allah, the angels, and all the people, and none of his Compulsory or optional good deeds will be accepted on the Day of Resurrection."

Commentary

Overview & Central Theme

This profound hadith, recorded in Sahih al-Bukhari (6755) under the Book of Laws of Inheritance (Al-Faraa'id), captures a written document of legal verdicts that was in the possession of Ali ibn Abi Talib (may Allah be pleased with him). The central theme revolves around the inviolability of sacred ordinances: the sanctity of Madinah as a sanctuary, the absolute prohibition of religious innovation (bid'ah), the gravity of betraying one's loyalty to rightful masters, and the collective responsibility of Muslims to honor the protection (aman) granted by any believer. The hadith underscores that these are not mere social conventions but divinely sanctioned laws whose violation incurs the curse of Allah, the angels, and all humanity, and nullifies the acceptance of one's deeds. It highlights the interconnectedness of legal justice, communal solidarity, and spiritual accountability in Islam.

Context & Linguistic Insights

The hadith is part of a longer narration where Ali (RA) brought out a parchment containing rulings from the Prophet (peace be upon him). The phrase "We have no Book to recite except the Book of Allah and this paper" emphasizes that the Prophet's legislative authority complemented the Qur'an, clarifying and detailing its injunctions. Linguistically, "Air" (عَيْر) and "Thaur" (ثَوْر) are two mountains near Madinah, marking its sanctuary boundaries. The term "ahdath" (أَحْدَثَ) refers to inventing something new in religion (bid'ah), while "awa" (آوَى) means to shelter or protect an innovator. The word "mawla" (مَوْلَى) in the context of freed slaves denotes the manumitter or patron, and "yuwali" (يُوَالِي) signifies taking someone as an ally or master. The phrase "dhimmah" (ذِمَّة) refers to the covenant of protection, and "adnahum" (أَدْنَاهُمْ) means the lowest in social rank, emphasizing that even the most humble Muslim's grant of asylum is binding on all. The historical context is the farewell pilgrimage era, where the Prophet consolidated key legal principles for the Ummah.

Key Scholarly Insights & Legal Benefits

Sanctity of Madinah: The hadith establishes Madinah as a haram (sanctuary) between specific boundaries, where innovation in religion and crimes carry severe spiritual consequences—a ruling upheld by the majority of scholars, including Imam Malik and Imam Ahmad, who consider it a protected zone.
Severity of Bid'ah: The curse for those who innovate or shelter innovators demonstrates that bid'ah is a major sin that corrupts the purity of faith. Ibn Hajar al-Asqalani notes that this applies to innovations that contradict the Sunnah, not merely linguistic or customary matters.
Loyalty and Betrayal: The prohibition against a freed slave taking allies other than his true masters without permission safeguards the institution of wala' (patronage), which is a bond of inheritance and loyalty in Islamic law, preventing the severing of established rights.
Collective Security (Aman): The principle that the asylum granted by any Muslim, even the lowest in status, is binding on all Muslims establishes the unity of the Ummah and the inviolability of a believer's word.
Nullification of Deeds: The repeated warning that such sins cause the rejection of both obligatory and voluntary deeds underscores that ethical violations in communal and legal matters can negate one's spiritual rewards.

"This hadith contains a severe threat for those who commit these three acts: innovation in religion, betrayal of loyalty, and violation of the covenant of protection. The curse indicates that these are among the gravest sins that destroy one's good deeds, as mentioned by Imam Ibn Hajar al-Asqalani in Fath al-Bari, who emphasizes that the acceptance of deeds is contingent upon avoiding such major violations."

Daily Life & Spiritual Application

This hadith calls every Muslim to uphold sacred trusts in daily life. Practically, it means respecting the sanctity of religious boundaries—avoiding innovation in worship and practice, and adhering strictly to the Qur'an and authentic Sunnah. It urges believers to honor their commitments, whether in familial loyalty, contractual agreements, or communal bonds, recognizing that betrayal of trust is a spiritual catastrophe. The principle of collective security teaches us to stand in solidarity with one another, ensuring that the protection we offer—whether to a neighbor, a guest, or a seeker of refuge—is honored by the entire community. In a modern context, this translates to maintaining integrity in our word, safeguarding the rights of others, and being vigilant against religious novelty that dilutes the pure message of Islam. By internalizing these teachings, we cultivate a life of sincerity (ikhlas) and excellence (ihsan), knowing that our deeds are weighed not only by their quantity but by their conformity to divine law and their impact on communal harmony.