When the people deposed Yazid bin Muawiya, Ibn Umar gathered his sons and his household, then recited the testimony of faith and said, "To proceed: we pledged allegiance to this man upon the covenant of Allah and His Messenger, and I heard the Messenger of Allah ﷺ say, 'A banner will be raised for the treacherous man on the Day of Resurrection, and it will be said, This is the treachery of so-and-so.' Among the gravest acts of treachery, second only to associating partners with Allah Almighty, is for a man to pledge allegiance to another upon the covenant of Allah and His Messenger and then break that pledge. So let none of you depose Yazid, and let none of you take any prominent role in this affair, for it would be a final breach between me and him."
حدثنا إسماعيل حدثني صخر بن جويرية
لما خلع الناس يزيد بن معاوية جمع ابن عمر بنيه وأهله ثم تشهد ثم قال أما بعد فإنا قد بايعنا هذا الرجل على بيع الله ورسوله وإني سمعت رسول الله ﷺ يقول إن الغادر ينصب له لواء يوم القيامة يقال هذه غدرة فلان وإن من أعظم الغدر أن لا يكون الإشراك بالله تعالى أن يبايع رجل رجلا على بيع الله ورسوله ثم ينكث بيعته فلا يخلعن أحد منكم يزيد ولا يشرفن أحد منكم في هذا الأمر فيكون صيلم بيني وبينه
Its chain of transmission is sahih. Sakhr bin Juwayria, Abu Nafi, Ahmad said, "A sheikh who is trustworthy, trustworthy," and Ibn Saad said, "He was reliable and steadfast." Bukhari gave his biography in al-Kabir 2/2/383.Bukhari narrated this hadith in Sahih Bukhari, 13/60-61, through Hammad bin Zayd, from Ayub, from Nafi, with similar wording. The part of it raised to the Prophet has already appeared several times, under raising the banner for the traitor, through other chains, the last of which was no. 4839. Tirmidhi narrated only this marfu portion of it in 2/391, through Ismail bin Ibrahim, from Sakhr bin Juwayria, and said, "This is a hasan sahih hadith."His saying, "on the sale of Allah and His Messenger," Hafiz said this means on the condition of what Allah and His Messenger commanded regarding the pledge of allegiance to the leader. This is because whoever pledges allegiance to a ruler gives him obedience and receives from him a grant, making him like one who sold a commodity and took its price. In Q and K it reads, "so-and-so son of so-and-so," and we have adopted what is in H and M.His saying, "that there be no associating of partners with Allah," means after associating partners with Allah. It appears with this wording in the narration of Abu Abbas Sarraj in his Tarikh, through the chain of Affan, from Sakhr bin Juwayria, as reported by Hafiz. In K it reads, "unless it be associating partners with Allah," while what appears here is what is established in M, and similarly in H, though with the addition of the word "no" after "yakun," an addition which is an error with no meaning.Regarding "he must not take it off," in K it reads "nor shall he take it off."Regarding "nor let him look out over it," it means he should not appear, nor rise above it, nor gaze out toward it."A saylam between me and him" means a complete severance between me and him. Al-saylam is spelled with a fatha on the sad and the lam, with a silent ya between them. Ibn Athir said it denotes a severe estrangement, sarm meaning cutting off, and saylam being an intensified form of cutting off.Here in J there is a strange corruption. It was written ﷺ! It seems the proofreaders of the printing were confused about how it was written, thinking it was "slm," which is the crude convention some later writers use to abbreviate the invocation of blessing upon the Messenger of Allah ﷺ, so they spelled it out and wrote it plainly. This hadith will come again with similar wording, also at no. 5709.