حَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَعَمْرٌو النَّاقِدُ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ وَابْنُ نُمَيْرٍ كُلُّهُمْ عَنِ ابْنِ عُيَيْنَةَ، - وَاللَّفْظُ لِعَمْرٍو قَالَ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي إِدْرِيسَ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي مَجْلِسٍ فَقَالَ ‏"‏ تُبَايِعُونِي عَلَى أَنْ لاَ تُشْرِكُوا بِاللَّهِ شَيْئًا وَلاَ تَزْنُوا وَلاَ تَسْرِقُوا وَلاَ تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللَّهِ وَمَنْ أَصَابَ شَيْئًا مِنْ ذَلِكَ فَعُوقِبَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَمَنْ أَصَابَ شَيْئًا مِنْ ذَلِكَ فَسَتَرَهُ اللَّهُ عَلَيْهِ فَأَمْرُهُ إِلَى اللَّهِ إِنْ شَاءَ عَفَا عَنْهُ وَإِنْ شَاءَ عَذَّبَهُ ‏"‏ ‏.‏
Translation
Ubida b. as-Samit reported

While we were in the company of Allah's Messenger (may peace be upoi him) he said: Swear allegiance to me that you will not associate anything with Allah, that you will not commit adultery, that you will not steal, that you will not take any life which it is forbidden by Allah to take but with (legal) justification; and whoever among you fulfils it, his reward is with Allah and he who commits any such thing and is punished for it, that will be all atonement for it And if anyone commits anything and Allah conceals (his faultfls), his matter rests with Allah. He may forgive if He likes, and He may punish him if He likes.

Comment

The Book of Legal Punishments - Sahih Muslim 1709a

This narration from Sahih Muslim establishes the foundational principles of Islamic legal punishments and spiritual accountability, presenting a comprehensive framework for Muslim conduct.

Scholarly Commentary on the Pledge of Allegiance

The pledge (bay'ah) mentioned encompasses both the fundamental articles of faith and the major prohibitions in Islam. The ordering is significant - beginning with tawhid (monotheism) as the foundation, followed by protection of lineage through prohibition of adultery, protection of property through prohibition of theft, and protection of life through prohibition of unlawful killing.

The phrase "with legal justification" regarding taking life refers to legitimate cases such as lawful retaliation (qisas), judicial punishment for murder, or combat in legitimate warfare. This qualification prevents misinterpretation of the absolute sanctity of life in Islamic law.

Divine Justice and Atonement

The hadith presents a profound understanding of divine justice: earthly punishment serves as expiation for sins, preventing punishment in the hereafter. This reflects the mercy inherent in Islamic legal philosophy - that punishment in this world cleanses the soul for the next.

The final portion regarding "Allah concealing (his faults)" refers to sins unknown to human authorities. Such matters remain between the servant and God, subject to divine mercy or justice based on the individual's repentance and God's infinite wisdom.

Legal and Spiritual Implications

Classical scholars emphasize this narration establishes that hudud punishments serve both as deterrent and spiritual purification. The fulfillment of this pledge guarantees divine reward, while violation followed by earthly punishment provides atonement.

This teaching balances the roles of divine and human judgment in Islamic jurisprudence, maintaining that ultimate judgment rests with Allah while establishing necessary social order through implemented legal punishments.