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صحيح مسلم
Muslim
كتاب التوبةThe Book of Repentance
باب حَدِيثِ تَوْبَةِ كَعْبِ بْنِ مَالِكٍ وَصَاحِبَيْهِ:Chapter: The Repentance Of Ka'b Ibn Malik And His Two Companions
Hadith 2769
حَدَّثَنِي أَبُو الطَّاهِرِ أَحْمَدُ بْنُ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ سَرْحٍ مَوْلَى بَنِي أُمَيَّةَ ، أَخْبَرَنِي ابْنُ وَهْبٍ ، أَخْبَرَنِي يُونُسُ ، عَنْ ابْنِ شِهَابٍ ، قَالَ : " ثُمَّ غَزَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَزْوَةَ تَبُوكَ وَهُوَ يُرِيدُ الرُّومَ وَنَصَارَى الْعَرَبِ بِالشَّامِ ، قَالَ ابْنُ شِهَابٍ : فَأَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ ، أَنَّ عَبْدَ اللَّهِ بْنَ كَعْبٍ كَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ ، قَالَ : سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حَدِيثَهُ حِينَ تَخَلَّفَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةِ تَبُوكَ ، قَالَ كَعْبُ بْنُ مَالِكٍ : لَمْ أَتَخَلَّفْ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةٍ غَزَاهَا قَطُّ ، إِلَّا فِي غَزْوَةِ تَبُوكَ ، غَيْرَ أَنِّي قَدْ تَخَلَّفْتُ فِي غَزْوَةِ بَدْرٍ ، وَلَمْ يُعَاتِبْ أَحَدًا تَخَلَّفَ عَنْهُ ، إِنَّمَا خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُسْلِمُونَ يُرِيدُونَ عِيرَ قُرَيْشٍ ، حَتَّى جَمَعَ اللَّهُ بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ عَلَى غَيْرِ مِيعَادٍ ، وَلَقَدْ شَهِدْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ الْعَقَبَةِ حِينَ تَوَاثَقْنَا عَلَى الْإِسْلَامِ ، وَمَا أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ ، وَإِنْ كَانَتْ بَدْرٌ أَذْكَرَ فِي النَّاسِ مِنْهَا ، وَكَانَ مِنْ خَبَرِي حِينَ تَخَلَّفْتُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةِ تَبُوكَ أَنِّي لَمْ أَكُنْ قَطُّ أَقْوَى وَلَا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْهُ فِي تِلْكَ الْغَزْوَةِ ، وَاللَّهِ مَا جَمَعْتُ قَبْلَهَا رَاحِلَتَيْنِ قَطُّ حَتَّى جَمَعْتُهُمَا فِي تِلْكَ الْغَزْوَةِ ، فَغَزَاهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَرٍّ شَدِيدٍ وَاسْتَقْبَلَ سَفَرًا بَعِيدًا وَمَفَازًا وَاسْتَقْبَلَ عَدُوًّا كَثِيرًا ، فَجَلَا لِلْمُسْلِمِينَ أَمْرَهُمْ لِيَتَأَهَّبُوا أُهْبَةَ غَزْوِهِمْ ، فَأَخْبَرَهُمْ بِوَجْهِهِمُ الَّذِي يُرِيدُ وَالْمُسْلِمُونَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَثِيرٌ وَلَا يَجْمَعُهُمْ كِتَابُ حَافِظٍ يُرِيدُ بِذَلِكَ الدِّيوَانَ ، قَالَ كَعْبٌ : فَقَلَّ رَجُلٌ يُرِيدُ أَنْ يَتَغَيَّبَ يَظُنُّ أَنَّ ذَلِكَ سَيَخْفَى لَهُ مَا لَمْ يَنْزِلْ فِيهِ وَحْيٌ مِنَ اللَّهِ عَزَّ وَجَلَّ وَغَزَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تِلْكَ الْغَزْوَةَ حِينَ طَابَتِ الثِّمَارُ وَالظِّلَالُ ، فَأَنَا إِلَيْهَا أَصْعَرُ فَتَجَهَّزَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُسْلِمُونَ مَعَهُ ، وَطَفِقْتُ أَغْدُو لِكَيْ أَتَجَهَّزَ مَعَهُمْ ، فَأَرْجِعُ وَلَمْ أَقْضِ شَيْئًا وَأَقُولُ فِي : نَفْسِي أَنَا قَادِرٌ عَلَى ذَلِكَ إِذَا أَرَدْتُ ، فَلَمْ يَزَلْ ذَلِكَ يَتَمَادَى بِي حَتَّى اسْتَمَرَّ بِالنَّاسِ الْجِدُّ ، فَأَصْبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَادِيًا وَالْمُسْلِمُونَ مَعَهُ وَلَمْ أَقْضِ مِنْ جَهَازِي شَيْئًا ثُمَّ غَدَوْتُ ، فَرَجَعْتُ وَلَمْ أَقْضِ شَيْئًا فَلَمْ يَزَلْ ذَلِكَ يَتَمَادَى بِي حَتَّى أَسْرَعُوا وَتَفَارَطَ الْغَزْوُ ، فَهَمَمْتُ أَنْ أَرْتَحِلَ فَأُدْرِكَهُمْ فَيَا لَيْتَنِي فَعَلْتُ ، ثُمَّ لَمْ يُقَدَّرْ ذَلِكَ لِي ، فَطَفِقْتُ إِذَا خَرَجْتُ فِي النَّاسِ بَعْدَ خُرُوجِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَحْزُنُنِي أَنِّي لَا أَرَى لِي أُسْوَةً إِلَّا رَجُلًا مَغْمُوصًا عَلَيْهِ فِي النِّفَاقِ أَوْ رَجُلًا مِمَّنْ عَذَرَ اللَّهُ مِنَ الضُّعَفَاءِ ، وَلَمْ يَذْكُرْنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى بَلَغَ تَبُوكَ ، فَقَالَ وَهُوَ جَالِسٌ فِي الْقَوْمِ بِتَبُوكَ : مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ ؟ ، قَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ : يَا رَسُولَ اللَّهِ ، حَبَسَهُ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ ، فَقَالَ لَهُ مُعَاذُ بْنُ جَبَلٍ : بِئْسَ مَا قُلْتَ وَاللَّهِ يَا رَسُولَ اللَّهِ مَا عَلِمْنَا عَلَيْهِ إِلَّا خَيْرًا ، فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَبَيْنَمَا هُوَ عَلَى ذَلِكَ رَأَى رَجُلًا مُبَيِّضًا يَزُولُ بِهِ السَّرَابُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُنْ أَبَا خَيْثَمَةَ ، فَإِذَا هُوَ أَبُو خَيْثَمَةَ الْأَنْصَارِيُّ وَهُوَ الَّذِي تَصَدَّقَ بِصَاعِ التَّمْرِ حِينَ لَمَزَهُ الْمُنَافِقُونَ ، فَقَالَ كَعْبُ بْنُ مَالِكٍ : فَلَمَّا بَلَغَنِي أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ تَوَجَّهَ قَافِلًا مِنْ تَبُوكَ حَضَرَنِي بَثِّي ، فَطَفِقْتُ أَتَذَكَّرُ الْكَذِبَ وَأَقُولُ : بِمَ أَخْرُجُ مِنْ سَخَطِهِ غَدًا وَأَسْتَعِينُ عَلَى ذَلِكَ كُلَّ ذِي رَأْيٍ مِنْ أَهْلِي ، فَلَمَّا قِيلَ لِي إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَظَلَّ قَادِمًا زَاحَ عَنِّي الْبَاطِلُ ، حَتَّى عَرَفْتُ أَنِّي لَنْ أَنْجُوَ مِنْهُ بِشَيْءٍ أَبَدًا ، فَأَجْمَعْتُ صِدْقَهُ وَصَبَّحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَادِمًا ، وَكَانَ إِذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِالْمَسْجِدِ فَرَكَعَ فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ لِلنَّاسِ ، فَلَمَّا فَعَلَ ذَلِكَ جَاءَهُ الْمُخَلَّفُونَ ، فَطَفِقُوا يَعْتَذِرُونَ إِلَيْهِ وَيَحْلِفُونَ لَهُ وَكَانُوا بِضْعَةً وَثَمَانِينَ رَجُلًا ، فَقَبِلَ مِنْهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَانِيَتَهُمْ وَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ وَوَكَلَ سَرَائِرَهُمْ إِلَى اللَّهِ حَتَّى جِئْتُ ، فَلَمَّا سَلَّمْتُ تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ ، ثُمَّ قَالَ : تَعَالَ ، فَجِئْتُ أَمْشِي حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ ، فَقَالَ لِي : مَا خَلَّفَكَ أَلَمْ تَكُنْ قَدِ ابْتَعْتَ ظَهْرَكَ ؟ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنِّي وَاللَّهِ لَوْ جَلَسْتُ عِنْدَ غَيْرِكَ مِنْ أَهْلِ الدُّنْيَا لَرَأَيْتُ أَنِّي سَأَخْرُجُ مِنْ سَخَطِهِ بِعُذْرٍ ، وَلَقَدْ أُعْطِيتُ جَدَلًا ، وَلَكِنِّي وَاللَّهِ لَقَدْ عَلِمْتُ لَئِنْ حَدَّثْتُكَ الْيَوْمَ حَدِيثَ كَذِبٍ تَرْضَى بِهِ عَنِّي لَيُوشِكَنَّ اللَّهُ أَنْ يُسْخِطَكَ عَلَيَّ ، وَلَئِنْ حَدَّثْتُكَ حَدِيثَ صِدْقٍ تَجِدُ عَلَيَّ فِيهِ إِنِّي لَأَرْجُو فِيهِ عُقْبَى اللَّهِ وَاللَّهِ مَا كَانَ لِي عُذْرٌ ، وَاللَّهِ مَا كُنْتُ قَطُّ أَقْوَى وَلَا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَمَّا هَذَا فَقَدْ صَدَقَ ، فَقُمْ حَتَّى يَقْضِيَ اللَّهُ فِيكَ ، فَقُمْتُ وَثَارَ رِجَالٌ مِنْ بَنِي سَلِمَةَ ، فَاتَّبَعُونِي ، فَقَالُوا لِي : وَاللَّهِ مَا عَلِمْنَاكَ أَذْنَبْتَ ذَنْبًا قَبْلَ هَذَا ، لَقَدْ عَجَزْتَ فِي أَنْ لَا تَكُونَ اعْتَذَرْتَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَا اعْتَذَرَ بِهِ إِلَيْهِ الْمُخَلَّفُونَ ، فَقَدْ كَانَ كَافِيَكَ ذَنْبَكَ اسْتِغْفَارُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَكَ ، قَالَ : فَوَاللَّهِ مَا زَالُوا يُؤَنِّبُونَنِي حَتَّى أَرَدْتُ أَنْ أَرْجِعَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأُكَذِّبَ نَفْسِي قَالَ : ثُمَّ قُلْتُ لَهُمْ : هَلْ لَقِيَ هَذَا مَعِي مِنْ أَحَدٍ ؟ ، قَالُوا : نَعَمْ لَقِيَهُ مَعَكَ رَجُلَانِ ، قَالَا : مِثْلَ مَا قُلْتَ ؟ فَقِيلَ لَهُمَا مِثْلَ مَا قِيلَ لَكَ ، قَالَ : قُلْتُ : مَنْ هُمَا ؟ ، قَالُوا : مُرَارَةُ بْنُ الرَّبِيعَةَ الْعَامِرِيُّ ، وَهِلَالُ بْنُ أُمَيَّةَ الْوَاقِفِيُّ ، قَالَ : فَذَكَرُوا لِي رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْرًا فِيهِمَا أُسْوَةٌ ، قَالَ : فَمَضَيْتُ حِينَ ذَكَرُوهُمَا لِي ، قَالَ : وَنَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُسْلِمِينَ عَنْ كَلَامِنَا أَيُّهَا الثَّلَاثَةُ مِنْ بَيْنِ مَنْ تَخَلَّفَ عَنْهُ ، قَالَ : فَاجْتَنَبَنَا النَّاسُ ، وَقَالَ : تَغَيَّرُوا لَنَا حَتَّى تَنَكَّرَتْ لِي فِي نَفْسِيَ الْأَرْضُ ، فَمَا هِيَ بِالْأَرْضِ الَّتِي أَعْرِفُ ، فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً ، فَأَمَّا صَاحِبَايَ ، فَاسْتَكَانَا وَقَعَدَا فِي بُيُوتِهِمَا يَبْكِيَانِ ، وَأَمَّا أَنَا فَكُنْتُ أَشَبَّ الْقَوْمِ وَأَجْلَدَهُمْ ، فَكُنْتُ أَخْرُجُ فَأَشْهَدُ الصَّلَاةَ وَأَطُوفُ فِي الْأَسْوَاقِ ، وَلَا يُكَلِّمُنِي أَحَدٌ ، وَآتِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأُسَلِّمُ عَلَيْهِ وَهُوَ فِي مَجْلِسِهِ بَعْدَ الصَّلَاةِ ، فَأَقُولُ فِي نَفْسِي هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلَامِ أَمْ لَا ، ثُمَّ أُصَلِّي قَرِيبًا مِنْهُ وَأُسَارِقُهُ النَّظَرَ ، فَإِذَا أَقْبَلْتُ عَلَى صَلَاتِي نَظَرَ إِلَيَّ ، وَإِذَا الْتَفَتُّ نَحْوَهُ أَعْرَضَ عَنِّي حَتَّى إِذَا طَالَ ذَلِكَ عَلَيَّ مِنْ جَفْوَةِ الْمُسْلِمِينَ مَشَيْتُ حَتَّى تَسَوَّرْتُ جِدَارَ حَائِطِ أَبِي قَتَادَةَ وَهُوَ ابْنُ عَمِّي وَأَحَبُّ النَّاسِ إِلَيَّ ، فَسَلَّمْتُ عَلَيْهِ فَوَاللَّهِ مَا رَدَّ عَلَيَّ السَّلَامَ ، فَقُلْتُ لَهُ : يَا أَبَا قَتَادَةَ أَنْشُدُكَ بِاللَّهِ هَلْ تَعْلَمَنَّ أَنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ ؟ ، قَالَ : فَسَكَتَ فَعُدْتُ فَنَاشَدْتُهُ فَسَكَتَ فَعُدْتُ فَنَاشَدْتُهُ ، فَقَالَ : اللَّهُ وَرَسُولُهُ أَعْلَمُ ، فَفَاضَتْ عَيْنَايَ وَتَوَلَّيْتُ حَتَّى تَسَوَّرْتُ الْجِدَارَ ، فَبَيْنَا أَنَا أَمْشِي فِي سُوقِ الْمَدِينَةِ إِذَا نَبَطِيٌّ مِنْ نَبَطِ أَهْلِ الشَّامِ مِمَّنْ قَدِمَ بِالطَّعَامِ يَبِيعُهُ بِالْمَدِينَةِ ، يَقُولُ : مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ ؟ ، قَالَ : فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ إِلَيَّ حَتَّى جَاءَنِي ، فَدَفَعَ إِلَيَّ كِتَابًا مِنْ مَلِكِ غَسَّانَ ، وَكُنْتُ كَاتِبًا فَقَرَأْتُهُ ، فَإِذَا فِيهِ أَمَّا بَعْدُ : فَإِنَّهُ قَدْ بَلَغَنَا أَنَّ صَاحِبَكَ قَدْ جَفَاكَ وَلَمْ يَجْعَلْكَ اللَّهُ بِدَارِ هَوَانٍ وَلَا مَضْيَعَةٍ ، فَالْحَقْ بِنَا نُوَاسِكَ ، قَالَ : فَقُلْتُ : حِينَ قَرَأْتُهَا وَهَذِهِ أَيْضَا مِنَ الْبَلَاءِ ، فَتَيَامَمْتُ بِهَا التَّنُّورَ ، فَسَجَرْتُهَا بِهَا حَتَّى إِذَا مَضَتْ أَرْبَعُونَ مِنَ الْخَمْسِينَ وَاسْتَلْبَثَ الْوَحْيُ إِذَا رَسُولُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْتِينِي ، فَقَالَ : إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْمُرُكَ أَنْ تَعْتَزِلَ امْرَأَتَكَ ، قَالَ : فَقُلْتُ : أُطَلِّقُهَا أَمْ مَاذَا أَفْعَلُ ؟ ، قَالَ : لَا بَلِ اعْتَزِلْهَا ، فَلَا تَقْرَبَنَّهَا ، قَالَ : فَأَرْسَلَ إِلَى صَاحِبَيَّ بِمِثْلِ ذَلِكَ ، قَالَ : فَقُلْتُ لِامْرَأَتِي : الْحَقِي بِأَهْلِكِ فَكُونِي عِنْدَهُمْ حَتَّى يَقْضِيَ اللَّهُ فِي هَذَا الْأَمْرِ ، قَالَ : فَجَاءَتْ امْرَأَةُ هِلَالِ بْنِ أُمَيَّةَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَتْ لَهُ : يَا رَسُولَ اللَّهِ ، إِنَّ هِلَالَ بْنَ أُمَيَّةَ شَيْخٌ ضَائِعٌ لَيْسَ لَهُ خَادِمٌ ، فَهَلْ تَكْرَهُ أَنْ أَخْدُمَهُ ؟ ، قَالَ : لَا ، وَلَكِنْ لَا يَقْرَبَنَّكِ ، فَقَالَتْ : إِنَّهُ وَاللَّهِ مَا بِهِ حَرَكَةٌ إِلَى شَيْءٍ وَوَاللَّهِ مَا زَالَ يَبْكِي مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ إِلَى يَوْمِهِ هَذَا ، قَالَ : فَقَالَ لِي بَعْضُ أَهْلِي : لَوِ اسْتَأْذَنْتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي امْرَأَتِكَ ، فَقَدْ أَذِنَ لِامْرَأَةِ هِلَالِ بْنِ أُمَيَّةَ أَنْ تَخْدُمَهُ ، قَالَ : فَقُلْتُ : لَا أَسْتَأْذِنُ فِيهَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَمَا يُدْرِينِي مَاذَا يَقُولُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَأْذَنْتُهُ فِيهَا وَأَنَا رَجُلٌ شَابٌّ ، قَالَ : فَلَبِثْتُ بِذَلِكَ عَشْرَ لَيَالٍ ، فَكَمُلَ لَنَا خَمْسُونَ لَيْلَةً مِنْ حِينَ نُهِيَ عَنْ كَلَامِنَا ، قَالَ : ثُمَّ صَلَّيْتُ صَلَاةَ الْفَجْرِ صَبَاحَ خَمْسِينَ لَيْلَةً عَلَى ظَهْرِ بَيْتٍ مِنْ بُيُوتِنَا ، فَبَيْنَا أَنَا جَالِسٌ عَلَى الْحَالِ الَّتِي ذَكَرَ اللَّهُ عَزَّ وَجَلَّ مِنَّا قَدْ ضَاقَتْ عَلَيَّ نَفْسِي ، وَضَاقَتْ عَلَيَّ الْأَرْضُ بِمَا رَحُبَتْ سَمِعْتُ صَوْتَ صَارِخٍ أَوْفَي عَلَى سَلْعٍ ، يَقُولُ بِأَعْلَى صَوْتِهِ : يَا كَعْبَ بْنَ مَالِكٍ أَبْشِرْ ، قَالَ : فَخَرَرْتُ سَاجِدًا ، وَعَرَفْتُ أَنْ قَدْ جَاءَ فَرَجٌ ، قَالَ : فَآذَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ النَّاسَ بِتَوْبَةِ اللَّهِ عَلَيْنَا حِينَ صَلَّى صَلَاةَ الْفَجْرِ ، فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا ، فَذَهَبَ قِبَلَ صَاحِبَيَّ مُبَشِّرُونَ وَرَكَضَ رَجُلٌ إِلَيَّ فَرَسًا وَسَعَى سَاعٍ مِنْ أَسْلَمَ قِبَلِي ، وَأَوْفَى الْجَبَلَ ، فَكَانَ الصَّوْتُ أَسْرَعَ مِنَ الْفَرَسِ ، فَلَمَّا جَاءَنِي الَّذِي سَمِعْتُ صَوْتَهُ يُبَشِّرُنِي ، فَنَزَعْتُ لَهُ ثَوْبَيَّ فَكَسَوْتُهُمَا إِيَّاهُ بِبِشَارَتِهِ وَاللَّهِ مَا أَمْلِكُ غَيْرَهُمَا يَوْمَئِذٍ ، وَاسْتَعَرْتُ ثَوْبَيْنِ فَلَبِسْتُهُمَا ، فَانْطَلَقْتُ أَتَأَمَّمُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَلَقَّانِي النَّاسُ فَوْجًا فَوْجًا يُهَنِّئُونِي بِالتَّوْبَةِ ، وَيَقُولُونَ : لِتَهْنِئْكَ تَوْبَةُ اللَّهِ عَلَيْكَ حَتَّى دَخَلْتُ الْمَسْجِدَ ، فَإِذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَالِسٌ فِي الْمَسْجِدِ وَحَوْلَهُ النَّاسُ ، فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ يُهَرْوِلُ حَتَّى صَافَحَنِي وَهَنَّأَنِي ، وَاللَّهِ مَا قَامَ رَجُلٌ مِنْ الْمُهَاجِرِينَ غَيْرُهُ ، قَالَ : فَكَانَ كَعْبٌ لَا يَنْسَاهَا لِطَلْحَةَ ، قَالَ كَعْبٌ : فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : وَهُوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ ، وَيَقُولُ : أَبْشِرْ بِخَيْرِ يَوْمٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ ، قَالَ : فَقُلْتُ : أَمِنْ عِنْدِكَ يَا رَسُولَ اللَّهِ أَمْ مِنْ عِنْدِ اللَّهِ ؟ ، فَقَالَ : لَا بَلْ مِنْ عِنْدِ اللَّهِ ، وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ كَأَنَّ وَجْهَهُ قِطْعَةُ قَمَرٍ ، قَالَ : وَكُنَّا نَعْرِفُ ذَلِكَ ، قَالَ : فَلَمَّا جَلَسْتُ بَيْنَ يَدَيْهِ ، قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللَّهِ وَإِلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَمْسِكْ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ ، قَالَ : فَقُلْتُ : فَإِنِّي أُمْسِكُ سَهْمِيَ الَّذِي بِخَيْبَرَ ، قَالَ : وَقُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّ اللَّهَ إِنَّمَا أَنْجَانِي بِالصِّدْقِ ، وَإِنَّ مِنْ تَوْبَتِي أَنْ لَا أُحَدِّثَ إِلَّا صِدْقًا مَا بَقِيتُ ، قَالَ : فَوَاللَّهِ مَا عَلِمْتُ أَنَّ أَحَدًا مِنَ الْمُسْلِمِينَ أَبْلَاهُ اللَّهُ فِي صِدْقِ الْحَدِيثِ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى يَوْمِي هَذَا ، أَحْسَنَ مِمَّا أَبْلَانِي اللَّهُ بِهِ ، وَاللَّهِ مَا تَعَمَّدْتُ كَذِبَةً مُنْذُ قُلْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى يَوْمِي هَذَا ، وَإِنِّي لَأَرْجُو أَنْ يَحْفَظَنِي اللَّهُ فِيمَا بَقِيَ ، قَالَ : فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ { 117 } وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ سورة التوبة آية 116-117 حَتَّى بَلَغَ يَأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ سورة التوبة آية 119 ، قَالَ كَعْبٌ : وَاللَّهِ مَا أَنْعَمَ اللَّهُ عَلَيَّ مِنْ نِعْمَةٍ قَطُّ بَعْدَ إِذْ هَدَانِي اللَّهُ لِلْإِسْلَامِ ، أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنْ لَا أَكُونَ كَذَبْتُهُ ، فَأَهْلِكَ كَمَا هَلَكَ الَّذِينَ كَذَبُوا ، إِنَّ اللَّهَ قَالَ لِلَّذِينَ كَذَبُوا حِينَ أَنْزَلَ الْوَحْيَ شَرَّ مَا قَالَ لِأَحَدٍ : وَقَالَ اللَّهُ : سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ { 95 } يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ { 96 } سورة التوبة آية 95-96 ، قَالَ كَعْبٌ : كُنَّا خُلِّفْنَا أَيُّهَا الثَّلَاثَةُ عَنْ أَمْرِ أُولَئِكَ الَّذِينَ قَبِلَ مِنْهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ حَلَفُوا لَهُ ، فَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ وَأَرْجَأَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمْرَنَا حَتَّى قَضَى فِيهِ ، فَبِذَلِكَ قَالَ اللَّهُ عَزَّ وَجَلَّ : وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا سورة التوبة آية 118 وَلَيْسَ الَّذِي ذَكَرَ اللَّهُ مِمَّا خُلِّفْنَا تَخَلُّفَنَا عَنِ الْغَزْوِ ، وَإِنَّمَا هُوَ تَخْلِيفُهُ إِيَّانَا وَإِرْجَاؤُهُ أَمْرَنَا عَمَّنْ حَلَفَ لَهُ وَاعْتَذَرَ إِلَيْهِ فَقَبِلَ مِنْهُ " ،
Yunus informed me from Ibn Shihab, who said: Then the Messenger of Allah (peace and blessings be upon him) went to fight the Battle of Tabuk, and his intention was to confront the Romans and the Christian Arabs of Syria. Ibn Shihab said: ‘Abd al-Rahman bin ‘Abdullah bin Ka‘b informed me that ‘Abdullah bin Ka‘b, after Ka‘b (may Allah be pleased with him) became blind, was the one among the sons of Ka‘b who would hold his hand and take him wherever he needed. He said: I heard from Ka‘b bin Malik (may Allah be pleased with him) his narration when he stayed behind from the Messenger of Allah (peace and blessings be upon him) in the Battle of Tabuk. Ka‘b bin Malik (may Allah be pleased with him) said: I never stayed behind from the Messenger of Allah (peace and blessings be upon him) in any battle he fought except the Battle of Tabuk. (Yes,) but I also stayed behind from the Battle of Badr (because the Messenger of Allah, peace and blessings be upon him, did not take everyone with him), so he did not blame anyone who did not participate in that battle. (At the time of Badr) the Messenger of Allah (peace and blessings be upon him) and the Muslims set out with the intention of confronting the Quraysh’s trade caravan, until Allah caused them and their enemies to meet without a prior appointment. I was present with the Messenger of Allah (peace and blessings be upon him) on the night of the Pledge of ‘Aqabah, when we all pledged to accept Islam with him. I do not prefer participation in Badr over that (honor), even though among the people, Badr is mentioned more than that (pledge). When I stayed behind from the Messenger of Allah (peace and blessings be upon him) at the time of the Battle of Tabuk, my condition was such that I had never been stronger physically or wealthier than at that time when I stayed behind from that battle. By Allah! I had never before possessed two mounts at the same time until that expedition, when I had two mounts ready. The Messenger of Allah (peace and blessings be upon him) undertook that expedition in severe heat, facing a long journey through barren desert and a large enemy. The Messenger of Allah (peace and blessings be upon him) made clear to the Muslims the situation they were facing so that they could prepare fully for the battle. He also informed them of the direction he intended to go. There were many Muslims with the Messenger of Allah (peace and blessings be upon him). Their names were not recorded in any register. Ka‘b (may Allah be pleased with him) said: There were few who wished to remain absent, thinking that their absence would remain hidden until Allah, the Mighty and Majestic, revealed something about them. The Messenger of Allah (peace and blessings be upon him) undertook this expedition at a time when the fruits had ripened and the shade was pleasant (because of the abundance of leaves on the trees). (Everyone wished to stay at home, rest in the shade during the day, and eat fresh fruit.) My heart was also more inclined towards this. The Messenger of Allah (peace and blessings be upon him) and the Muslims with him began preparing for (jihad). I would go out in the morning to prepare with them, but would return having done nothing. I would say to myself: I can prepare whenever I want. This continued, and I kept delaying while the people became more and more earnest, until the Messenger of Allah (peace and blessings be upon him) set out early in the morning, and the Muslims went with him, but I had not completed any preparation. Again, I went out in the morning and returned having done nothing, and this continued until the Muslims who were preparing to go left quickly, and those who were to participate in the battle had gone far ahead. Then I intended to set out and catch up with the people. If only I had done so! But this was not decreed for me, and my situation became such that after the Messenger of Allah (peace and blessings be upon him) had departed, whenever I went out among the people, I was greatly grieved that I could find no example (to follow for myself), except for a man who was accused of hypocrisy or someone whom Allah had excused. The Messenger of Allah (peace and blessings be upon him) did not mention me until he reached Tabuk. While he was sitting with the people at Tabuk, he said: “What did Ka‘b bin Malik do?” A man from Banu Salamah said: His two (fine) cloaks and his looking at his sides have kept him back. Mu‘adh bin Jabal (may Allah be pleased with him) said to him: You have spoken badly. O Messenger of Allah! By Allah, we know nothing of him but good. The Messenger of Allah (peace and blessings be upon him) remained silent. While he was in that state, he saw a man dressed in white, walking such that the mirage (in the desert) was breaking because of him. The Messenger of Allah (peace and blessings be upon him) said: “It must be Abu Khaythamah (al-Ansari).” And it was Abu Khaythamah al-Ansari (may Allah be pleased with him), the one who had given a sa‘ of dates in charity when the hypocrites mocked him (saying: Allah is not in need of this sa‘). Ka‘b bin Malik (may Allah be pleased with him) said: When I heard that the Messenger of Allah (peace and blessings be upon him) had set out to return from Tabuk, I was overtaken by grief and sorrow, and I began to think of false excuses and say (to myself): How will I escape his anger tomorrow? I sought advice from every wise member of my family. When it was said to me: The Messenger of Allah (peace and blessings be upon him) is about to arrive, the idea of making false excuses left my mind, until I realized that I could not escape (his displeasure) by anything, so I resolved to speak the truth before him. The Messenger of Allah (peace and blessings be upon him) arrived in the morning. When he returned from a journey, he would begin with the mosque, pray two rak‘ahs in it, then sit with the people. When he had done so, those who had stayed behind began to come to him, making excuses and swearing oaths before him. They were more than eighty men. The Messenger of Allah (peace and blessings be upon him) accepted their outward excuses, took their pledge for the future, prayed for their forgiveness, and left their inner affairs to Allah, until I came. When I greeted him, he smiled as one who is angry, then said: “Come.” I walked until I sat before him. He said to me: “What kept you back? Did you not have your mount?” I said: O Messenger of Allah! By Allah, if I were sitting before anyone else in the world, I would have thought of an excuse to escape his anger, for I have been given the ability to argue. But by Allah! I know that if I were to tell you a lie today to please you, Allah would soon make you angry with me. And if I tell you the truth, though you may be angry with me, I hope for a good outcome from Allah. By Allah! I had no excuse. By Allah! I was never stronger or wealthier than when I stayed behind from you. The Messenger of Allah (peace and blessings be upon him) said: “This man has spoken the truth. Get up until Allah decides concerning you.” I got up, and some men from Banu Salamah followed me, saying: We do not know that you have ever committed a sin before this. Could you not have made an excuse to the Messenger of Allah (peace and blessings be upon him) as those who stayed behind did? It would have been enough for you that the Messenger of Allah (peace and blessings be upon him) sought forgiveness for your sin. (Ka‘b bin Malik, may Allah be pleased with him, said:) By Allah! They continued to reproach me so much that I almost returned to the Messenger of Allah (peace and blessings be upon him) to deny myself. Then I said to them: Has anyone else faced the same situation as me? They said: Yes, two other men have faced the same situation as you, and they were told what you were told. I asked: Who are they? They said: Murarah bin Rabi‘ al-‘Amiri and Hilal bin Umayyah al-Waqifi. They mentioned to me two righteous men who had participated in Badr. In them was a good example. When they mentioned them to me, I remained firm (and did not return to the Messenger of Allah, peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) forbade all Muslims from speaking to any of us three who had stayed behind. People began to avoid us, or he said: They changed towards us, until the earth itself seemed strange to me, and it was no longer the earth I knew. We remained in this state for fifty nights. As for my two companions, they remained in their houses, weeping. I was the youngest and boldest of them, so I would go out, attend the prayer, and walk in the markets, but no one would speak to me. I would come to the Messenger of Allah (peace and blessings be upon him) when he sat with the people after prayer, greet him, and wonder in my heart whether he moved his lips in response or not. Then I would pray near him and look at him stealthily. When I turned towards my prayer, he would look at me, but when I looked at him, he would turn away. When the estrangement from the Muslims became prolonged, I climbed over the wall of Abu Qatadah’s garden (and entered it). He was my cousin and the dearest of people to me. I greeted him, but by Allah! He did not answer me. I said to him: O Abu Qatadah! I adjure you by Allah, do you not know that I love Allah and His Messenger (peace and blessings be upon him)? He remained silent. I repeated my question, adjuring him by Allah, but he remained silent. I asked again, adjuring him by Allah, and he said: Allah and His Messenger know best. My eyes filled with tears, and I turned away, climbing back over the wall. One day, while I was walking in the market of Madinah, I saw a Nabatean from Syria, who had come to sell food in Madinah, saying: Who will guide me to Ka‘b bin Malik? The people began to point towards me, until he came to me and handed me a letter from the king of Ghassan. I could read. I read the letter, and it said: After greetings, we have learned that your companion (the Messenger of Allah, peace and blessings be upon him) has treated you harshly, and Allah has not made you to live in a place of humiliation and loss. So come to us, and we will treat you well. When I read it, I said: This is another trial. I took it to the oven and burned it in it. Forty out of the fifty nights had passed, and the revelation was delayed. Then suddenly, a messenger from the Messenger of Allah (peace and blessings be upon him) came to me and said: The Messenger of Allah (peace and blessings be upon him) commands you to separate from your wife. I asked: Should I divorce her, or what should I do? He said: No, just separate from her. Do not approach her. The same message was sent to my two companions. I said to my wife: Go to your family and stay with them until Allah decides concerning this matter. The wife of Hilal bin Umayyah (may Allah be pleased with him) came to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah! Hilal bin Umayyah is an old man who cannot look after himself, and he has no servant. Do you dislike that I serve him? He said: “No, but he must not approach you.” She said: By Allah, he has no desire for anything. Since this matter began, he has done nothing but weep. Some of my family said to me: Why do you not ask the Messenger of Allah (peace and blessings be upon him) for permission regarding your wife, as he has allowed the wife of Hilal bin Umayyah to serve him? I said: I will not ask the Messenger of Allah (peace and blessings be upon him) for permission regarding her, for I do not know what he will say if I ask him. I am a young man (and can look after myself). I remained in this state for ten more nights, and thus fifty nights passed since the people were forbidden to speak to us. Then, on the morning of the fiftieth night, I prayed Fajr on the roof of one of my houses. I was in the state that Allah described, my soul constricted and the earth, vast as it is, seemed narrow to me. While I was sitting, I heard the voice of a crier from the mountain of Sal‘, calling at the top of his voice: O Ka‘b bin Malik! Rejoice! I fell in prostration, knowing that relief had come. When the Messenger of Allah (peace and blessings be upon him) prayed the morning prayer, he announced to the people that Allah had accepted our repentance. People came to give us glad tidings. A man rode swiftly to my two companions, and a man from the tribe of Aslam ran to me and climbed the mountain, and his voice reached me before the horseman. When the man whose voice I had heard came to me with the glad tidings, I took off my two garments and gave them to him as a reward for his good news. By Allah! I owned no other clothes that day except those two. I borrowed two garments, put them on, and set out to the Messenger of Allah (peace and blessings be upon him). People met me in groups, congratulating me on the acceptance of my repentance, saying: Congratulations on Allah’s acceptance of you! When I entered the mosque, the Messenger of Allah (peace and blessings be upon him) was sitting among the people. Talhah bin ‘Ubaydullah (may Allah be pleased with him) got up, rushed towards me, shook my hand, and congratulated me. By Allah! None of the Muhajirun stood up to greet me except him. (‘Abdullah bin Ka‘b said:) Ka‘b (may Allah be pleased with him) never forgot this about Talhah. Ka‘b (may Allah be pleased with him) said: When I greeted the Messenger of Allah (peace and blessings be upon him), his face was shining with joy, and he said: “Rejoice in the best day you have ever had since your mother bore you!” I said: O Messenger of Allah! Is this from you or from Allah? He said: “No, rather from Allah.” When the Messenger of Allah (peace and blessings be upon him) was happy, his face would shine as if it were a piece of the moon, and we knew this about him. When I sat before him, I said: O Messenger of Allah! As part of my repentance, I wish to give all my wealth in charity for Allah and His Messenger (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) said: “Keep some of your wealth, for it is better for you.” I said: Then I will keep my share from Khaybar. (Ka‘b bin Malik, may Allah be pleased with him, said:) I said: O Messenger of Allah! Allah has saved me only because of truthfulness, and as part of my repentance, I will never speak anything but the truth as long as I live. By Allah! I do not know of anyone among the Muslims whom Allah has blessed more for truthfulness since I spoke the truth to the Messenger of Allah (peace and blessings be upon him) than He has blessed me. By Allah! Since I said that to the Messenger of Allah (peace and blessings be upon him), I have never intended to tell a lie, and I hope that Allah will protect me for the rest of my life. Then Allah revealed (these verses): «لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ» to «يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ» “Allah has turned in mercy to the Prophet, the Muhajirun, and the Ansar who followed him in the hour of difficulty…” to “…O you who believe! Fear Allah and be with those who are truthful.” and «سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتَعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ» “They will swear to you by Allah when you return to them so that you may turn away from them. So turn away from them; they are impure, and their abode is Hell as a recompense for what they used to earn. They swear to you so that you may be pleased with them, but if you are pleased with them, Allah is not pleased with the defiantly disobedient people.” Ka‘b (may Allah be pleased with him) said: By Allah! After Allah guided me to Islam, He never bestowed upon me a favor greater in my heart than the truth I spoke to the Messenger of Allah (peace and blessings be upon him), that I was not destroyed as those who lied were destroyed. Those who lied, when Allah revealed (the verses), He condemned them more than He ever condemned anyone. Ka‘b (may Allah be pleased with him) said: We three were left behind and our matter was deferred from those who swore oaths and whose oaths were accepted, and the Messenger of Allah (peace and blessings be upon him) took their pledge and prayed for their forgiveness. But the Messenger of Allah (peace and blessings be upon him) deferred our matter until Allah decided concerning us, as Allah, the Mighty and Majestic, said: “And (He also turned in mercy) to the three who were left behind…” What Allah meant by “left behind” was not our staying behind from the battle, but that our matter was deferred and its decision delayed, unlike those who swore oaths and made excuses, and the Messenger of Allah (peace and blessings be upon him) accepted it from them.
• • •
وحَدَّثَنِيهِ مُحَمَّدُ بْنُ رَافِعٍ ، حَدَّثَنَا حُجَيْنُ بْنُ الْمُثَنَّى ، حَدَّثَنَا اللَّيْثُ ، عَنْ عُقَيْلٍ ، عَنْ ابْنِ شِهَابٍ بِإِسْنَادِ يُونُسَ ، عَنْ الزُّهْرِيِّ ،
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
• • •
وحَدَّثَنِي عَبْدُ بْنُ حُمَيْدٍ ، حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُسْلِمٍ ابْنُ أَخِي الزُّهْرِيِّ ، عَنْ عَمِّهِ مُحَمَّدِ بْنِ مُسْلِمٍ الزُّهْرِيِّ ، أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ ، أَنَّ عُبَيْدَ اللَّهِ بْنَ كَعْبِ بْنِ مَالِكٍ ، وَكَانَ قَائِدَ كَعْبٍ حِينَ عَمِيَ ، قَالَ : سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حَدِيثَهُ حِينَ تَخَلَّفَ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةِ تَبُوكَ وَسَاقَ الْحَدِيثَ ، وَزَادَ فِيهِ عَلَى يُونُسَ ، فَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَلَّمَا يُرِيدُ غَزْوَةً إِلَّا وَرَّى بِغَيْرِهَا حَتَّى كَانَتْ تِلْكَ الْغَزْوَةُ ، وَلَمْ يَذْكُرْ فِي حَدِيثِ ابْنِ أَخِي الزُّهْرِيِّ أَبَا خَيْثَمَةَ ، وَلُحُوقَهُ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ،
'Abdullah bin K'ab, who was his (Ka'b's) guide as he became blind, reported that he heard from Ka'b bin Malik the story of his staying behind Allah's Messenger (ﷺ) from the expedition of Tabuk. The rest of the hadith is the same (but with this variation) that in the narration transmitted on the authority of Yunus (the words are): When Allah's Messenger (ﷺ) intended to set on any expedition he kept it as a secret, but he did not do so in this expedition. And in the narration transmitted on the authority of Muhammad bin 'Abdullah bin Muslim, there is no mention of Abu Khaithana (RA) and no mention of his meeting with Allah's Messenger (ﷺ) .
• • •
وحَدَّثَنِي سَلَمَةُ بْنُ شَبِيبٍ ، حَدَّثَنَا الْحَسَنُ بْنُ أَعْيَنَ ، حَدَّثَنَا مَعْقِلٌ وَهُوَ ابْنُ عُبَيْدِ اللَّهِ ، عَنْ الزُّهْرِيِّ ، أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ ، عَنْ عَمِّهِ عُبَيْدِ اللَّهِ بْنِ كَعْبٍ ، وَكَانَ قَائِدَ كَعْبٍ حِينَ أُصِيبَ بَصَرُهُ ، وَكَانَ أَعْلَمَ قَوْمِهِ وَأَوْعَاهُمْ لِأَحَادِيثِ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : سَمِعْتُ أَبِي كَعْبَ بْنَ مَالِكٍ وَهُوَ أَحَدُ الثَّلَاثَةِ الَّذِينَ تِيبَ عَلَيْهِمْ يُحَدِّثُ أَنَّهُ لَمْ يَتَخَلَّفْ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةٍ غَزَاهَا قَطُّ ، غَيْرَ غَزْوَتَيْنِ وَسَاقَ الْحَدِيثَ ، وَقَالَ فِيهِ : وَغَزَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِنَاسٍ كَثِيرٍ يَزِيدُونَ عَلَى عَشْرَةِ آلَافٍ وَلَا يَجْمَعُهُمْ دِيوَانُ حَافِظٍ .
It is reported on the authority of 'Abdullah bin K'ab and he was the guide of Ka'b as he lost his eyesight and he was the greatest scholar amongst his people and he retained in his mind many ahadith of the Companions of Allah's Messenger (ﷺ) . He said: I heard my father Ka'b bin Malik, and he was one of those three whose repentance was accepted (by Allah). He transmitted that he never lagged behind Allah's Messenger (ﷺ) from any expedition that he undertook except two expeditions; the rest of the hadith is the same, and in the tradition narrated through another chain of transmitters the words are: "That Allah's Messenger (ﷺ) set out on an expedition with a large number of persons more than ten thousand and this could not be recorded in the census register."
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Ala ghayri mi‘ad:
Without any prior arrangement or agreement.
(2)
Laylat al-‘Aqabah:
This refers to the third Laylat al-‘Aqabah, in which the tribes of Aws and Khazraj from Madinah selected seventy or seventy-five prominent representatives and sent them to make a formal pact.
Thus, these people met you in that mountain pass,
near which is Jamrat al-‘Aqabah, i.e., the “Great Shaytan,” and they pledged allegiance and swore oaths to you on behalf of their tribes.
In this, Ka‘b ibn Malik made the pledge on behalf of his tribe and took an active part in the completion of this agreement, striving greatly for it.
Therefore, he counts this among his distinctions.
(3)
Wa in kanat Badr adhkar fi al-nas:
Although Badr,
being the first battle and the Day of Criterion, is more famous among the people,
it occurred incidentally, without any special preparation or arrangement.
Therefore, in my view, Laylat al-‘Aqabah is more significant,
because it became the prelude to your and the Muslims’ migration, and Madinah became the abode of migration, and as a result, the Battle of Badr took place.
(4)
Jalla lil-muslimin amrahum:
During military expeditions, your blessed habit
was to use dissimulation (tawriyah);
you would not openly declare the direction of travel.
But on the occasion of the Battle of Tabuk,
due to the length of the journey, the difficulties of the route, and the enemy’s skill and numbers,
you clearly and openly specified the intended destination,
so that people could prepare accordingly.
Therefore, thirty thousand fighters set out with you for this battle,
among whom were ten thousand cavalry,
and in addition, there were some servants and others,
but their names were not recorded in any register.
Thus, the hypocrites and those weak in faith thought
that without revelation, the absence of anyone would not be known.
(5)
Hina tabat al-thimar wa al-zilal:
When the fruits had ripened and the shade had become dense, and people were in great need and desire to stay in their homes during those days,
because these fruits were the basis of their livelihood and sustenance, and due to the intense heat, sitting in thick shade was desirable.
Therefore, Ka‘b radi Allahu anhu says,
(6)
Wa ana ilayha as‘ar:
I was greatly inclined towards them.
(7)
Lam yazal yatamadi bi:
I kept hesitating between these days regarding my preparation.
(8)
Hatta istamarra bi al-nas al-jidd:
Until the people began to prepare with great enthusiasm and effort.
(9)
Wa lam aqdi min jihazi sallallahu alayhi wa sallam shay’an:
And I was unable to do anything regarding my own preparation.
(10)
Wa tafarat al-ghur:
And the fighters had gone far ahead.
(11)
Maghmusan ‘alayhi fi al-nifaq:
Those upon whom the accusation and suspicion of hypocrisy was placed,
and because of this, they were considered insignificant and humiliated.
(12)
Hassahu biradahu wa al-nazara ni ‘atfayhi:
The beauty of his cloaks and the pride in his strong and healthy body prevented him,
Rajulun mubyad:
A man in white,
Yazulu bihi al-sarab:
The mirage in the desert was disturbed by him,
meaning he was seen from afar in the mirage.
(13)
Kun Aba Khaythamah:
O Allah! Let it be Abu Khaythamah,
who narrates his incident as follows: Only a few days had passed since the Messenger of Allah sallallahu alayhi wa sallam set out for Tabuk, when one day there was intense heat.
I went to my orchard at noon and saw that both my wives had sprinkled water on their respective places under the shade of date palms and grapevines, making them very cool, and cool, sweet water pitchers were ready,
the food was prepared.
As soon as I entered the arish (thatched hut),
and saw my wives and the comforts of food and drink,
spontaneously these words came from my tongue:
Subhan Allah!
The Messenger of Allah sallallahu alayhi wa sallam, to whom the glad tidings of forgiveness for all past and future shortcomings have already been given in this world,
is enduring the hardship of travel in the burning sands in intense heat, while Abu Khaythamah sits in the cool shade of lush trees with beautiful wives, eating delicious food,
drinking cool water, and enjoying luxury.
By Allah! This is by no means justice.
Therefore, he said to his wives,
Prepare my mount and travel provisions immediately,
so that I may quickly
present myself in the service of the Messenger of Allah sallallahu alayhi wa sallam.
Accordingly, both obedient wives immediately loaded his travel provisions on a water-drawing camel, and he set out alone on the road to Tabuk.
When the Messenger of Allah sallallahu alayhi wa sallam saw from afar
a man in white,
riding alone, appearing in the waves of the mirage, he immediately said,
(14)
Kun Aba Khaythamah,
If it is Abu Khaythamah, and indeed it was him.
(15)
Lamazahu al-munafiqun:
The hypocrites made him the target of their sarcasm, taunt, and contempt.
(16)
Tawajja qaafilan:
He turned back,
Hadarani sidqah:
He made a firm resolve to speak the truth to you.
(17)
Laqad u‘tiytu jadalan:
I have been granted eloquence, fluency, and linguistic finesse, and I could have presented my excuse and defense in the best manner.
(18)
Tajidu ‘alayya:
You will be displeased with me.
Hilal ibn Umayyah and Murarah ibn Rabi‘ al-‘Amiri were considered among the participants of Badr.
Hafiz Ibn Qayyim rahimahullah wrote in Zad al-Ma‘ad, vol. 3, p. 505, published by Dar Ihya’ al-Turath al-Islami,
that none of the scholars of Maghazi or historians have mentioned the names of these two elders among the people of Badr, and it should be so,
because the Messenger of Allah sallallahu alayhi wa sallam did not boycott Hatib ibn Abi Balta‘ah radi Allahu anhu, a participant of Badr, nor did he give him any other punishment,
even though he committed the crime of divulging a secret.
How can staying behind from battle be compared to divulging a secret?
Similarly, Ibn Qayyim rahimahullah quoted from Ibn Jawzi the statement of Abu Bakr Athram that there is no doubt about the virtue, memorization, and precision of al-Zuhri, and except for this mistake, I know of no other mistake of his. But Murarah ibn Rabi‘ is ‘Amri, and it is not correct to call him ‘Amiri, and as for Hilal ibn Umayyah being among the participants of Badr,
no one else has mentioned this;
this is his mistake, and no human is free from error.
(19)
Ma zalu yu’nibunani:
They continued to rebuke, reprimand, and blame me.
(20)
Istakana:
Both of them became subdued,
felt embarrassed,
Kuntu ashab al-qawm wa ajladahum:
I was the youngest and strongest among the three,
Hatta tasawwart:
Until I climbed the wall.
(21)
Nabati:
A farmer,
cultivator,
Bidar huwa wa la madi‘ah:
A place of humiliation and disgrace, where rights are not protected,
but are lost,
Tayammamtu:
Ka‘b, due to his strength of faith and true love for Allah and His Messenger,
endured even this attack from the enemy,
even though poets are usually fond of wealth and royal courts,
therefore he consigned this royal letter to the oven.
(22)
Tayammamtu:
I turned towards,
(23)
Istalbath al-wahy:
The revelation was delayed.
(24)
Awfa ‘ala Sala‘:
He climbed Mount Sala‘,
where Ka‘b had pitched his tent.
Fa-adhina Rasul Allah sallallahu alayhi wa sallam:
The Messenger of Allah sallallahu alayhi wa sallam
was in the house of Umm Salamah radi Allahu anha,
and in the last third of the night,
the verses of acceptance of repentance were revealed.
Since Umm Salamah radi Allahu anha
was interested in the matter of Ka‘b radi Allahu anhu and was kind to him,
she wanted to immediately send a message to Ka‘b radi Allahu anhu about the acceptance of his repentance,
but the Messenger of Allah sallallahu alayhi wa sallam stopped her and said,
People will crowd your house and not let you sleep.
Therefore, after the morning prayer,
he announced the acceptance of their repentance, so Hamzah ibn ‘Amr al-Aslami ran on foot
to give Ka‘b radi Allahu anhu the glad tidings, and Zubayr ibn al-‘Awwam radi Allahu anhu rode his horse.
(25)
An ankhali‘ min mali:
I separate myself from all my wealth,
I give all my wealth in charity for the sake of Allah.
(26)
Amsik ba‘da malika:
Keep some of your wealth,
in some narrations, giving a third of your wealth in charity is sufficient for you,
from which there is reward,
but it is necessary to consider the needs of your family and household;
it is not correct to give all your wealth in charity while neglecting them.
(27)
Ablahu Allah:
Allah bestowed favor and kindness upon him for this.
(28)
An la akun kadhabtuhu:
I did not lie to you.
Benefits and Issues:
This hadith is an extremely high example of eloquence and rhetoric,
in which Ka‘b has excellently expressed his emotions, feelings, and inner states,
highlighted the spirit of obedience and submission of the noble Companions, and described your (the Prophet’s) manner and love towards the Companions in a beautiful style,
depicted the radiance of your blessed face at the time of happiness,
shown the good outcome of truthfulness and honesty, and illustrated in a beautiful way the sacrifice and selflessness required to become deserving of Allah’s grace and bounty.
At the end, we will summarize the important benefits and conclusions that the scholars have derived from this hadith.
Vocabulary of the Hadith:
(1)
‘Ala ghayri mi‘ad:
Without any prior arrangement or agreement.
(2)
Laylat al-‘Aqabah:
This refers to the third Laylat al-‘Aqabah, in which the tribes of Aws and Khazraj from Madinah selected seventy or seventy-five prominent representatives and sent them to make a formal pact.
Thus, these people met you in that mountain pass,
near which is Jamrat al-‘Aqabah, i.e., the “Great Shaytan,” and they pledged allegiance and swore oaths to you on behalf of their tribes.
In this, Ka‘b ibn Malik made the pledge on behalf of his tribe and took an active part in the completion of this agreement, striving greatly for it.
Therefore, he counts this among his distinctions.
(3)
Wa in kanat Badr adhkar fi al-nas:
Although Badr,
being the first battle and the Day of Criterion, is more famous among the people,
it occurred incidentally, without any special preparation or arrangement.
Therefore, in my view, Laylat al-‘Aqabah is more significant,
because it became the prelude to your and the Muslims’ migration, and Madinah became the abode of migration, and as a result, the Battle of Badr took place.
(4)
Jalla lil-muslimin amrahum:
During military expeditions, your blessed habit
was to use dissimulation (tawriyah);
you would not openly declare the direction of travel.
But on the occasion of the Battle of Tabuk,
due to the length of the journey, the difficulties of the route, and the enemy’s skill and numbers,
you clearly and openly specified the intended destination,
so that people could prepare accordingly.
Therefore, thirty thousand fighters set out with you for this battle,
among whom were ten thousand cavalry,
and in addition, there were some servants and others,
but their names were not recorded in any register.
Thus, the hypocrites and those weak in faith thought
that without revelation, the absence of anyone would not be known.
(5)
Hina tabat al-thimar wa al-zilal:
When the fruits had ripened and the shade had become dense, and people were in great need and desire to stay in their homes during those days,
because these fruits were the basis of their livelihood and sustenance, and due to the intense heat, sitting in thick shade was desirable.
Therefore, Ka‘b radi Allahu anhu says,
(6)
Wa ana ilayha as‘ar:
I was greatly inclined towards them.
(7)
Lam yazal yatamadi bi:
I kept hesitating between these days regarding my preparation.
(8)
Hatta istamarra bi al-nas al-jidd:
Until the people began to prepare with great enthusiasm and effort.
(9)
Wa lam aqdi min jihazi sallallahu alayhi wa sallam shay’an:
And I was unable to do anything regarding my own preparation.
(10)
Wa tafarat al-ghur:
And the fighters had gone far ahead.
(11)
Maghmusan ‘alayhi fi al-nifaq:
Those upon whom the accusation and suspicion of hypocrisy was placed,
and because of this, they were considered insignificant and humiliated.
(12)
Hassahu biradahu wa al-nazara ni ‘atfayhi:
The beauty of his cloaks and the pride in his strong and healthy body prevented him,
Rajulun mubyad:
A man in white,
Yazulu bihi al-sarab:
The mirage in the desert was disturbed by him,
meaning he was seen from afar in the mirage.
(13)
Kun Aba Khaythamah:
O Allah! Let it be Abu Khaythamah,
who narrates his incident as follows: Only a few days had passed since the Messenger of Allah sallallahu alayhi wa sallam set out for Tabuk, when one day there was intense heat.
I went to my orchard at noon and saw that both my wives had sprinkled water on their respective places under the shade of date palms and grapevines, making them very cool, and cool, sweet water pitchers were ready,
the food was prepared.
As soon as I entered the arish (thatched hut),
and saw my wives and the comforts of food and drink,
spontaneously these words came from my tongue:
Subhan Allah!
The Messenger of Allah sallallahu alayhi wa sallam, to whom the glad tidings of forgiveness for all past and future shortcomings have already been given in this world,
is enduring the hardship of travel in the burning sands in intense heat, while Abu Khaythamah sits in the cool shade of lush trees with beautiful wives, eating delicious food,
drinking cool water, and enjoying luxury.
By Allah! This is by no means justice.
Therefore, he said to his wives,
Prepare my mount and travel provisions immediately,
so that I may quickly
present myself in the service of the Messenger of Allah sallallahu alayhi wa sallam.
Accordingly, both obedient wives immediately loaded his travel provisions on a water-drawing camel, and he set out alone on the road to Tabuk.
When the Messenger of Allah sallallahu alayhi wa sallam saw from afar
a man in white,
riding alone, appearing in the waves of the mirage, he immediately said,
(14)
Kun Aba Khaythamah,
If it is Abu Khaythamah, and indeed it was him.
(15)
Lamazahu al-munafiqun:
The hypocrites made him the target of their sarcasm, taunt, and contempt.
(16)
Tawajja qaafilan:
He turned back,
Hadarani sidqah:
He made a firm resolve to speak the truth to you.
(17)
Laqad u‘tiytu jadalan:
I have been granted eloquence, fluency, and linguistic finesse, and I could have presented my excuse and defense in the best manner.
(18)
Tajidu ‘alayya:
You will be displeased with me.
Hilal ibn Umayyah and Murarah ibn Rabi‘ al-‘Amiri were considered among the participants of Badr.
Hafiz Ibn Qayyim rahimahullah wrote in Zad al-Ma‘ad, vol. 3, p. 505, published by Dar Ihya’ al-Turath al-Islami,
that none of the scholars of Maghazi or historians have mentioned the names of these two elders among the people of Badr, and it should be so,
because the Messenger of Allah sallallahu alayhi wa sallam did not boycott Hatib ibn Abi Balta‘ah radi Allahu anhu, a participant of Badr, nor did he give him any other punishment,
even though he committed the crime of divulging a secret.
How can staying behind from battle be compared to divulging a secret?
Similarly, Ibn Qayyim rahimahullah quoted from Ibn Jawzi the statement of Abu Bakr Athram that there is no doubt about the virtue, memorization, and precision of al-Zuhri, and except for this mistake, I know of no other mistake of his. But Murarah ibn Rabi‘ is ‘Amri, and it is not correct to call him ‘Amiri, and as for Hilal ibn Umayyah being among the participants of Badr,
no one else has mentioned this;
this is his mistake, and no human is free from error.
(19)
Ma zalu yu’nibunani:
They continued to rebuke, reprimand, and blame me.
(20)
Istakana:
Both of them became subdued,
felt embarrassed,
Kuntu ashab al-qawm wa ajladahum:
I was the youngest and strongest among the three,
Hatta tasawwart:
Until I climbed the wall.
(21)
Nabati:
A farmer,
cultivator,
Bidar huwa wa la madi‘ah:
A place of humiliation and disgrace, where rights are not protected,
but are lost,
Tayammamtu:
Ka‘b, due to his strength of faith and true love for Allah and His Messenger,
endured even this attack from the enemy,
even though poets are usually fond of wealth and royal courts,
therefore he consigned this royal letter to the oven.
(22)
Tayammamtu:
I turned towards,
(23)
Istalbath al-wahy:
The revelation was delayed.
(24)
Awfa ‘ala Sala‘:
He climbed Mount Sala‘,
where Ka‘b had pitched his tent.
Fa-adhina Rasul Allah sallallahu alayhi wa sallam:
The Messenger of Allah sallallahu alayhi wa sallam
was in the house of Umm Salamah radi Allahu anha,
and in the last third of the night,
the verses of acceptance of repentance were revealed.
Since Umm Salamah radi Allahu anha
was interested in the matter of Ka‘b radi Allahu anhu and was kind to him,
she wanted to immediately send a message to Ka‘b radi Allahu anhu about the acceptance of his repentance,
but the Messenger of Allah sallallahu alayhi wa sallam stopped her and said,
People will crowd your house and not let you sleep.
Therefore, after the morning prayer,
he announced the acceptance of their repentance, so Hamzah ibn ‘Amr al-Aslami ran on foot
to give Ka‘b radi Allahu anhu the glad tidings, and Zubayr ibn al-‘Awwam radi Allahu anhu rode his horse.
(25)
An ankhali‘ min mali:
I separate myself from all my wealth,
I give all my wealth in charity for the sake of Allah.
(26)
Amsik ba‘da malika:
Keep some of your wealth,
in some narrations, giving a third of your wealth in charity is sufficient for you,
from which there is reward,
but it is necessary to consider the needs of your family and household;
it is not correct to give all your wealth in charity while neglecting them.
(27)
Ablahu Allah:
Allah bestowed favor and kindness upon him for this.
(28)
An la akun kadhabtuhu:
I did not lie to you.
Benefits and Issues:
This hadith is an extremely high example of eloquence and rhetoric,
in which Ka‘b has excellently expressed his emotions, feelings, and inner states,
highlighted the spirit of obedience and submission of the noble Companions, and described your (the Prophet’s) manner and love towards the Companions in a beautiful style,
depicted the radiance of your blessed face at the time of happiness,
shown the good outcome of truthfulness and honesty, and illustrated in a beautiful way the sacrifice and selflessness required to become deserving of Allah’s grace and bounty.
At the end, we will summarize the important benefits and conclusions that the scholars have derived from this hadith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7016
Maulana Dawood Raz
Hadith Commentary:
Although this lengthy hadith details the incident of the three noble companions who lagged behind in the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it. For details, scholars should refer to Fath al-Bari.
In connection with this incident, the following statement of Imam Hasan al-Basri rahimahullah is worth remembering:
Ya Subhan Allah! These three did not consume any unlawful wealth, nor did they shed any forbidden blood, nor did they cause corruption in the land, yet they suffered what you have heard, and the earth, despite its vastness, became constricted for them. So what will be the state of those who indulge in indecency and major sins? (Fath al-Bari)
That is, Subhan Allah, these three noble men neither consumed any unlawful wealth, nor shed any blood, nor caused corruption in the land, yet they were given the punishment you have heard about. The earth, despite its vastness, became constricted for them. So what will be the state of those who are constantly involved in indecency and major sins? How much more should the wrath of Allah and His Messenger sallallahu alayhi wa sallam be upon them! From this, you can estimate how dangerous the commission of sins is.
Ka‘b ibn Malik radi Allahu anhu was an Ansari from the Khazraj tribe. He participated in the Second Pledge of Aqabah. He passed away in 50 AH at the age of 77 after a long and pure life. (radi Allahu anhu wa ardahu)
Although this lengthy hadith details the incident of the three noble companions who lagged behind in the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it. For details, scholars should refer to Fath al-Bari.
In connection with this incident, the following statement of Imam Hasan al-Basri rahimahullah is worth remembering:
Ya Subhan Allah! These three did not consume any unlawful wealth, nor did they shed any forbidden blood, nor did they cause corruption in the land, yet they suffered what you have heard, and the earth, despite its vastness, became constricted for them. So what will be the state of those who indulge in indecency and major sins? (Fath al-Bari)
That is, Subhan Allah, these three noble men neither consumed any unlawful wealth, nor shed any blood, nor caused corruption in the land, yet they were given the punishment you have heard about. The earth, despite its vastness, became constricted for them. So what will be the state of those who are constantly involved in indecency and major sins? How much more should the wrath of Allah and His Messenger sallallahu alayhi wa sallam be upon them! From this, you can estimate how dangerous the commission of sins is.
Ka‘b ibn Malik radi Allahu anhu was an Ansari from the Khazraj tribe. He participated in the Second Pledge of Aqabah. He passed away in 50 AH at the age of 77 after a long and pure life. (radi Allahu anhu wa ardahu)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4418
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
From this hadith, it is understood that laziness and negligence in fulfilling obligatory duties are not minor matters; rather, at times, a person, due to laziness and negligence, may commit such a fault that is counted among the major sins. Furthermore, it shows how delicate the matter of the struggle between disbelief and Islam is. Not only is it impermissible to side with disbelief, but even the one who, at any point, shows negligence in supporting Islam, all his lifelong acts of worship are put at risk.
Hafiz Ibn Hajar rahimahullah has written, quoting Hasan al-Basri rahimahullah, that he said:
Subhan Allah! These three men neither consumed unlawful wealth nor shed innocent blood, nor caused corruption on earth, yet the calamity that befell them is known to all. The vast and spacious earth of Allah became constricted for them. What then will be the state of the one who commits immoralities, evil deeds, and major sins? Therefore, we must reflect upon our own conduct.
(Fath al-Bari: 8/155)
Ka‘b ibn Malik radi Allahu anhu was greatly concerned about this conduct, as is evident from the following hadith.
He states that what worried him most was that if he were to die in that state, the Messenger of Allah sallallahu alayhi wa sallam would not perform his funeral prayer, or if the Messenger of Allah sallallahu alayhi wa sallam passed away during that period while his own state remained unchanged among the people, then he (the Prophet) would not converse with him, nor would anyone else perform his funeral prayer.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4677)
Hafiz Ibn Hajar rahimahullah describes the strength of faith of Ka‘b ibn Malik radi Allahu anhu in these words: When Ka‘b ibn Malik radi Allahu anhu threw the letter from the Ghassani king into the oven, this act indicated his love for Allah and His Messenger sallallahu alayhi wa sallam. Otherwise, in such a situation, when the social boycott had reached the extent that even greetings and conversation were cut off and no one paid any attention, a person of weak faith would become disheartened and inclined towards status and wealth.
In such circumstances, a person might say to himself: “Forget those who are boycotting you and spend a few days in comfort,” especially when a message of safety and prosperity has arrived from a king.
The letter also stated that he would not be forced to abandon his religion, but despite all this, he considered this offer a test and even burned the letter itself so that neither the stick remained nor the flute could be played.
He sent word:
“This is the reply to your letter.”
He did not show any inclination towards that side.
He proved that in his heart, there was absolutely no love for anyone other than Allah and His Messenger sallallahu alayhi wa sallam.
(Fath al-Bari: 8/152)
2.
Although this lengthy hadith details the incident of three individuals staying behind from the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it, some of which are as follows:
*.
It is permissible to feel regret over the loss of a good thing.
*.
One should keep away from and avoid the people of innovation (ahl al-bid‘ah).
*.
It is permissible to boycott someone for committing a grave sin, to the extent that even refraining from approaching one’s wife can be imposed as a punishment.
*.
It is recommended (mustahabb) for someone returning from a journey to go to the mosque before going home and to perform two units (rak‘ahs) of prayer.
*.
Looking around during prayer does not invalidate the prayer; also, greeting (salam) and responding to it is considered speech.
*.
If Allah’s name is written on a piece of paper, it is permissible to burn it for a valid reason.
*.
Giving glad tidings upon receiving a blessing or the removal of a calamity is a commendable act.
*.
It is permissible to shake hands with and stand up to welcome someone who arrives.
*.
One should always adhere to any good practice that brings benefit.
*.
The one who is strong in religion is held to stricter accountability than a weak person.
*.
In important matters, people should gather with the Imam, and the Imam should be pleased with what pleases his companions.
*.
Divorce does not occur through hints or indirect speech; however, if there is an intention to divorce, it will take effect.
*.
Preferring the love of Allah and His Messenger sallallahu alayhi wa sallam over the love of close relatives is part of faith.
*.
It is permissible not to respond to the greetings and conversation of someone who is under a legal (shar‘i) boycott.
1.
From this hadith, it is understood that laziness and negligence in fulfilling obligatory duties are not minor matters; rather, at times, a person, due to laziness and negligence, may commit such a fault that is counted among the major sins. Furthermore, it shows how delicate the matter of the struggle between disbelief and Islam is. Not only is it impermissible to side with disbelief, but even the one who, at any point, shows negligence in supporting Islam, all his lifelong acts of worship are put at risk.
Hafiz Ibn Hajar rahimahullah has written, quoting Hasan al-Basri rahimahullah, that he said:
Subhan Allah! These three men neither consumed unlawful wealth nor shed innocent blood, nor caused corruption on earth, yet the calamity that befell them is known to all. The vast and spacious earth of Allah became constricted for them. What then will be the state of the one who commits immoralities, evil deeds, and major sins? Therefore, we must reflect upon our own conduct.
(Fath al-Bari: 8/155)
Ka‘b ibn Malik radi Allahu anhu was greatly concerned about this conduct, as is evident from the following hadith.
He states that what worried him most was that if he were to die in that state, the Messenger of Allah sallallahu alayhi wa sallam would not perform his funeral prayer, or if the Messenger of Allah sallallahu alayhi wa sallam passed away during that period while his own state remained unchanged among the people, then he (the Prophet) would not converse with him, nor would anyone else perform his funeral prayer.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4677)
Hafiz Ibn Hajar rahimahullah describes the strength of faith of Ka‘b ibn Malik radi Allahu anhu in these words: When Ka‘b ibn Malik radi Allahu anhu threw the letter from the Ghassani king into the oven, this act indicated his love for Allah and His Messenger sallallahu alayhi wa sallam. Otherwise, in such a situation, when the social boycott had reached the extent that even greetings and conversation were cut off and no one paid any attention, a person of weak faith would become disheartened and inclined towards status and wealth.
In such circumstances, a person might say to himself: “Forget those who are boycotting you and spend a few days in comfort,” especially when a message of safety and prosperity has arrived from a king.
The letter also stated that he would not be forced to abandon his religion, but despite all this, he considered this offer a test and even burned the letter itself so that neither the stick remained nor the flute could be played.
He sent word:
“This is the reply to your letter.”
He did not show any inclination towards that side.
He proved that in his heart, there was absolutely no love for anyone other than Allah and His Messenger sallallahu alayhi wa sallam.
(Fath al-Bari: 8/152)
2.
Although this lengthy hadith details the incident of three individuals staying behind from the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it, some of which are as follows:
*.
It is permissible to feel regret over the loss of a good thing.
*.
One should keep away from and avoid the people of innovation (ahl al-bid‘ah).
*.
It is permissible to boycott someone for committing a grave sin, to the extent that even refraining from approaching one’s wife can be imposed as a punishment.
*.
It is recommended (mustahabb) for someone returning from a journey to go to the mosque before going home and to perform two units (rak‘ahs) of prayer.
*.
Looking around during prayer does not invalidate the prayer; also, greeting (salam) and responding to it is considered speech.
*.
If Allah’s name is written on a piece of paper, it is permissible to burn it for a valid reason.
*.
Giving glad tidings upon receiving a blessing or the removal of a calamity is a commendable act.
*.
It is permissible to shake hands with and stand up to welcome someone who arrives.
*.
One should always adhere to any good practice that brings benefit.
*.
The one who is strong in religion is held to stricter accountability than a weak person.
*.
In important matters, people should gather with the Imam, and the Imam should be pleased with what pleases his companions.
*.
Divorce does not occur through hints or indirect speech; however, if there is an intention to divorce, it will take effect.
*.
Preferring the love of Allah and His Messenger sallallahu alayhi wa sallam over the love of close relatives is part of faith.
*.
It is permissible not to respond to the greetings and conversation of someone who is under a legal (shar‘i) boycott.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4418
Maulana Dawood Raz
Hadith Commentary:
This Ka'b ibn Malik (radi Allahu anhu) is the Companion who, along with his two companions, did not set out with the Messenger of Allah (sallallahu alayhi wa sallam) for the Battle of Tabuk.
He remained under censure for a period of time.
Eventually, Allah, the Exalted, accepted his repentance.
Its detailed mention will come in the Book of Expeditions (Kitab al-Maghazi).
It is also derived from the hadith that giving away all of one's wealth in charity is disliked (makruh), and it is also derived that endowing (waqf) movable property is permissible.
This Ka'b ibn Malik (radi Allahu anhu) is the Companion who, along with his two companions, did not set out with the Messenger of Allah (sallallahu alayhi wa sallam) for the Battle of Tabuk.
He remained under censure for a period of time.
Eventually, Allah, the Exalted, accepted his repentance.
Its detailed mention will come in the Book of Expeditions (Kitab al-Maghazi).
It is also derived from the hadith that giving away all of one's wealth in charity is disliked (makruh), and it is also derived that endowing (waqf) movable property is permissible.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2757
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
If someone gives a portion of his property in charity (sadaqah) or as an endowment (waqf), it is unanimously permissible. In fact, the Messenger of Allah (sallallahu alayhi wa sallam) encouraged this—that instead of giving away all of one’s wealth, one should give a portion in charity, so that one remains protected from poverty and destitution in the face of future worldly calamities.
It is possible that one’s life may be prolonged, or one may lose one’s eyesight, or become weaker, or be afflicted by a chronic illness due to which one’s business cannot continue as before, and due to having nothing left, one may face severe hardship. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) said to Ka‘b ibn Malik (radi Allahu anhu):
“Keep some of your wealth with you so that you do not face any kind of difficulty in the future.”
One type of endowment (waqf) is waqf musha‘, that is, to endow something that is jointly owned and not individually distinguished, or to endow movable property, such as livestock and agricultural tools, etc.
The ahadith regarding endowing such things will be mentioned later.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that Imam Bukhari (rahimahullah) established this chapter for movable property, whereas Imam Abu Hanifah (rahimahullah) does not hold this view.
From this, the permissibility of waqf musha‘ is also established, whereas Imam Muhammad ibn al-Hasan is opposed to it.
(Fath al-Bari: 5/473)
However, in our view, Imam Bukhari (rahimahullah) established this heading regarding endowing or giving in charity a portion of one’s wealth, because the ahadith concerning waqf musha‘ and movable property will be mentioned later.
And Allah knows best.
It should be noted that the incident of Ka‘b ibn Malik (radi Allahu anhu) will be mentioned in detail later.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4418)
(1)
If someone gives a portion of his property in charity (sadaqah) or as an endowment (waqf), it is unanimously permissible. In fact, the Messenger of Allah (sallallahu alayhi wa sallam) encouraged this—that instead of giving away all of one’s wealth, one should give a portion in charity, so that one remains protected from poverty and destitution in the face of future worldly calamities.
It is possible that one’s life may be prolonged, or one may lose one’s eyesight, or become weaker, or be afflicted by a chronic illness due to which one’s business cannot continue as before, and due to having nothing left, one may face severe hardship. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) said to Ka‘b ibn Malik (radi Allahu anhu):
“Keep some of your wealth with you so that you do not face any kind of difficulty in the future.”
One type of endowment (waqf) is waqf musha‘, that is, to endow something that is jointly owned and not individually distinguished, or to endow movable property, such as livestock and agricultural tools, etc.
The ahadith regarding endowing such things will be mentioned later.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that Imam Bukhari (rahimahullah) established this chapter for movable property, whereas Imam Abu Hanifah (rahimahullah) does not hold this view.
From this, the permissibility of waqf musha‘ is also established, whereas Imam Muhammad ibn al-Hasan is opposed to it.
(Fath al-Bari: 5/473)
However, in our view, Imam Bukhari (rahimahullah) established this heading regarding endowing or giving in charity a portion of one’s wealth, because the ahadith concerning waqf musha‘ and movable property will be mentioned later.
And Allah knows best.
It should be noted that the incident of Ka‘b ibn Malik (radi Allahu anhu) will be mentioned in detail later.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4418)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2757
Maulana Dawood Raz
Hadith Commentary: Ka'b ibn Malik (radi Allahu anhu) was absent from the Battle of Tabuk without permission, and this was a grave offense that was committed by him. The Messenger of Allah (sallallahu alayhi wa sallam) completely severed relations with him and his companions, until Allah accepted their repentance.
Now, such matters can be left to the discretion of the Caliph of Islam.
Now, such matters can be left to the discretion of the Caliph of Islam.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7225
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Ka‘b ibn Malik (radi Allahu anhu) was a very eminent Companion. He participated in many battles alongside the Messenger of Allah (sallallahu alayhi wa sallam), but due to mere laziness, he was unable to be present at the Battle of Tabuk, and this was considered a very grave communal offense. When the Messenger of Allah (sallallahu alayhi wa sallam) questioned him, he clearly stated that he had no valid excuse for staying behind. There were two other Companions with him in this matter. The Messenger of Allah (sallallahu alayhi wa sallam) socially boycotted these three, and forbade other Muslims from associating or conversing with them, until Allah, the Exalted, accepted their repentance.
➋
Even now, such matters can be left to the discretion of the Imam of the time. And Allah knows best.
➊
Ka‘b ibn Malik (radi Allahu anhu) was a very eminent Companion. He participated in many battles alongside the Messenger of Allah (sallallahu alayhi wa sallam), but due to mere laziness, he was unable to be present at the Battle of Tabuk, and this was considered a very grave communal offense. When the Messenger of Allah (sallallahu alayhi wa sallam) questioned him, he clearly stated that he had no valid excuse for staying behind. There were two other Companions with him in this matter. The Messenger of Allah (sallallahu alayhi wa sallam) socially boycotted these three, and forbade other Muslims from associating or conversing with them, until Allah, the Exalted, accepted their repentance.
➋
Even now, such matters can be left to the discretion of the Imam of the time. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7225
Maulana Dawood Raz
Hadith Commentary:
This was a tremendous incident in which Ka‘b ibn Malik (radi Allahu anhu) was accused.
Given the importance of the Prophet’s (sallallahu alayhi wa sallam) call to jihad on this occasion, such negligence was not appropriate for a devout and righteous devotee of Islam like Ka‘b ibn Malik. Due to his lofty status, his shortcoming was also regarded with the same gravity, and the patience, gratitude, and steadfastness with which he succeeded in this trial is indeed worthy of utmost congratulations. Now, this matter depends on the foresight of the Imam and Caliph, as to what extent he considers someone who commits such a lapse to be deserving of reproach.
This is not a station for just anyone—so understand, and do not be among the deficient.
This was a tremendous incident in which Ka‘b ibn Malik (radi Allahu anhu) was accused.
Given the importance of the Prophet’s (sallallahu alayhi wa sallam) call to jihad on this occasion, such negligence was not appropriate for a devout and righteous devotee of Islam like Ka‘b ibn Malik. Due to his lofty status, his shortcoming was also regarded with the same gravity, and the patience, gratitude, and steadfastness with which he succeeded in this trial is indeed worthy of utmost congratulations. Now, this matter depends on the foresight of the Imam and Caliph, as to what extent he considers someone who commits such a lapse to be deserving of reproach.
This is not a station for just anyone—so understand, and do not be among the deficient.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6255
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This was a great trial and test that befell Ka‘b ibn Malik radi Allahu anhu. In view of the importance of this call to jihad by the Messenger of Allah sallallahu alayhi wa sallam, it was absolutely not appropriate for a devoted and self-sacrificing supporter of Islam like Ka‘b ibn Malik radi Allahu anhu to display any laziness at such a moment. Just as he was of great stature, his shortcoming was also regarded with the same gravity. Interaction and conversation with him were cut off, to the extent that even his close friend Abu Qatadah radi Allahu anhu did not reply to his greeting and did not deem it acceptable to speak with him.
(2)
Although Islam commands the general spreading of greetings (salam), the majority of scholars have made an exception to this general command by permitting the cessation of greeting and conversation with an open sinner (fasiq) or evildoer (fajir). Hafiz Ibn Hajar rahimahullah has written, quoting Imam Nawawi rahimahullah, that if there is a fear of mischief or corruption from a fasiq or fajir, then there is no harm in offering greetings or replying to greetings, and when offering salam, one should intend that salam is the name of Allah, as if he is saying at the time of greeting that Allah is watching over you.
(Fath al-Bari: 11/49)
And Allah knows best.
(1)
This was a great trial and test that befell Ka‘b ibn Malik radi Allahu anhu. In view of the importance of this call to jihad by the Messenger of Allah sallallahu alayhi wa sallam, it was absolutely not appropriate for a devoted and self-sacrificing supporter of Islam like Ka‘b ibn Malik radi Allahu anhu to display any laziness at such a moment. Just as he was of great stature, his shortcoming was also regarded with the same gravity. Interaction and conversation with him were cut off, to the extent that even his close friend Abu Qatadah radi Allahu anhu did not reply to his greeting and did not deem it acceptable to speak with him.
(2)
Although Islam commands the general spreading of greetings (salam), the majority of scholars have made an exception to this general command by permitting the cessation of greeting and conversation with an open sinner (fasiq) or evildoer (fajir). Hafiz Ibn Hajar rahimahullah has written, quoting Imam Nawawi rahimahullah, that if there is a fear of mischief or corruption from a fasiq or fajir, then there is no harm in offering greetings or replying to greetings, and when offering salam, one should intend that salam is the name of Allah, as if he is saying at the time of greeting that Allah is watching over you.
(Fath al-Bari: 11/49)
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6255
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
It is narrated from Abu Hurairah radi Allahu anhu that the forehead of the Messenger of Allah sallallahu alayhi wa sallam was so radiant and luminous that it seemed as if rays of the sun were emanating from it.
(Sahih Ibn Hibban: 74/9)
Aishah radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam had an exceedingly radiant brow.
When he would arrive in the darkness of night, his luminous and broad forehead would shine among his black hair like a bright lamp.
(Dala’il al-Nubuwwah: 317/1)
Hafiz Ibn Hajar rahimahullah has written, referencing Tabarani, that Jubayr ibn Mut’im radi Allahu anhu said:
The Messenger of Allah sallallahu alayhi wa sallam once turned towards us, and it was as if his face was a piece of the moon.
(al-Mu’jam al-Kabir by al-Tabarani: 136/2, Maktabat al-‘Ulum wal-Hikam edition, and Fath al-Bari: 701/6)
It is narrated from Abu Hurairah radi Allahu anhu that the forehead of the Messenger of Allah sallallahu alayhi wa sallam was so radiant and luminous that it seemed as if rays of the sun were emanating from it.
(Sahih Ibn Hibban: 74/9)
Aishah radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam had an exceedingly radiant brow.
When he would arrive in the darkness of night, his luminous and broad forehead would shine among his black hair like a bright lamp.
(Dala’il al-Nubuwwah: 317/1)
Hafiz Ibn Hajar rahimahullah has written, referencing Tabarani, that Jubayr ibn Mut’im radi Allahu anhu said:
The Messenger of Allah sallallahu alayhi wa sallam once turned towards us, and it was as if his face was a piece of the moon.
(al-Mu’jam al-Kabir by al-Tabarani: 136/2, Maktabat al-‘Ulum wal-Hikam edition, and Fath al-Bari: 701/6)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3556
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
Ka‘b ibn Malik (radi Allahu anhu) and his two companions received this reward for their truthfulness, that their repentance was mentioned in the Noble Qur’an.
The Messenger of Allah (sallallahu alayhi wa sallam) said regarding truthfulness:
“Adopt truthfulness, for truthfulness leads to righteousness, and righteousness leads to Paradise.
A man continues to speak the truth and seeks truthfulness until he is recorded with Allah as a truthful one (siddiq).
And beware of lying, for lying leads to sin, and sin leads to the Fire.
A man continues to lie and seeks falsehood until he is recorded with Allah as a liar.”
(Sahih al-Bukhari, al-Adab, Hadith: 6094)
2.
In another narration:
“Indeed, truthfulness is righteousness, and righteousness leads to Paradise; and indeed, lying is sin, and sin leads to the Fire.”
(Sahih Muslim, al-Birr wa’s-Silah wa’l-Adab, Hadith: 6638(2607))
We should always be seekers of truthfulness.
And Allah is the One whose help is sought.
1.
Ka‘b ibn Malik (radi Allahu anhu) and his two companions received this reward for their truthfulness, that their repentance was mentioned in the Noble Qur’an.
The Messenger of Allah (sallallahu alayhi wa sallam) said regarding truthfulness:
“Adopt truthfulness, for truthfulness leads to righteousness, and righteousness leads to Paradise.
A man continues to speak the truth and seeks truthfulness until he is recorded with Allah as a truthful one (siddiq).
And beware of lying, for lying leads to sin, and sin leads to the Fire.
A man continues to lie and seeks falsehood until he is recorded with Allah as a liar.”
(Sahih al-Bukhari, al-Adab, Hadith: 6094)
2.
In another narration:
“Indeed, truthfulness is righteousness, and righteousness leads to Paradise; and indeed, lying is sin, and sin leads to the Fire.”
(Sahih Muslim, al-Birr wa’s-Silah wa’l-Adab, Hadith: 6638(2607))
We should always be seekers of truthfulness.
And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4678
Maulana Dawood Raz
Hadith Commentary:
At first, Shaytan put various thoughts into Ka‘b’s heart, such as making up a false excuse.
But Allah protected him.
He truthfully confessed his fault, and this was the grace of Allah, which he continued to mention throughout his life in splendid words.
May Allah the Exalted grant every Muslim the good fortune to always speak the truth.
(Ameen)
At first, Shaytan put various thoughts into Ka‘b’s heart, such as making up a false excuse.
But Allah protected him.
He truthfully confessed his fault, and this was the grace of Allah, which he continued to mention throughout his life in splendid words.
May Allah the Exalted grant every Muslim the good fortune to always speak the truth.
(Ameen)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4673
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Before presenting himself before the Messenger of Allah (sallallahu alayhi wa sallam), various thoughts were put into the heart of Ka‘b ibn Malik (radi Allahu anhu) by Shaytan, suggesting that he should make up a false excuse and thus save himself from worldly humiliation, as is detailed in the following narration. Ka‘b ibn Malik (radi Allahu anhu) says:
By Allah! If today I were sitting before anyone other than you from among the people of the world, I would have surely managed to escape his displeasure by making up some excuse.
I am also quite skilled at speaking eloquently. But by Allah! I know for certain that if today I present a false excuse before you and thereby please you, then very soon Allah, the Exalted, will make you displeased with me.
Instead, if I speak the truth to you, then surely you will be displeased with me, but I have full hope of forgiveness from Allah, the Exalted.
By Allah! I had no excuse.
By Allah! Never before was I so free of worry and so well-off, yet still I was unable to accompany you on the journey.
(Fath al-Bari: 8/427)
➋
In short, Imam Bukhari (rahimahullah) has narrated this hadith because it contains a clear mention of those who make frivolous excuses, and even refers to the verse that has been presented as the title.
And Allah knows best.
➊
Before presenting himself before the Messenger of Allah (sallallahu alayhi wa sallam), various thoughts were put into the heart of Ka‘b ibn Malik (radi Allahu anhu) by Shaytan, suggesting that he should make up a false excuse and thus save himself from worldly humiliation, as is detailed in the following narration. Ka‘b ibn Malik (radi Allahu anhu) says:
By Allah! If today I were sitting before anyone other than you from among the people of the world, I would have surely managed to escape his displeasure by making up some excuse.
I am also quite skilled at speaking eloquently. But by Allah! I know for certain that if today I present a false excuse before you and thereby please you, then very soon Allah, the Exalted, will make you displeased with me.
Instead, if I speak the truth to you, then surely you will be displeased with me, but I have full hope of forgiveness from Allah, the Exalted.
By Allah! I had no excuse.
By Allah! Never before was I so free of worry and so well-off, yet still I was unable to accompany you on the journey.
(Fath al-Bari: 8/427)
➋
In short, Imam Bukhari (rahimahullah) has narrated this hadith because it contains a clear mention of those who make frivolous excuses, and even refers to the verse that has been presented as the title.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4673
Maulana Dawood Raz
Hadith Commentary:
It is understood from this that the best charity is that which is given according to one's capacity. If someone, as a result of giving charity, himself remains hungry and unclothed, then such charity is not better in the sight of Allah.
It is understood from this that the best charity is that which is given according to one's capacity. If someone, as a result of giving charity, himself remains hungry and unclothed, then such charity is not better in the sight of Allah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4676
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The relevance to the chapter heading is as follows: it mentions the repentance (tawbah) of Ka‘b radi Allahu anhu, its acceptance and honor from Allah, and then Ka‘b’s radi Allahu anhu act of giving charity (sadaqah) out of joy for this acceptance.
➋
This hadith also shows that the best charity is that which is given according to one’s capacity.
If someone gives charity and thereby leaves himself hungry and unclothed, such charity is not considered better in the sight of Allah.
➌
Imam al-Bukhari rahimahullah has narrated only the portion of the hadith that was needed; the complete hadith has already been mentioned earlier.
See:
(Hadith: 4418)
Refer to its benefits there.
➊
The relevance to the chapter heading is as follows: it mentions the repentance (tawbah) of Ka‘b radi Allahu anhu, its acceptance and honor from Allah, and then Ka‘b’s radi Allahu anhu act of giving charity (sadaqah) out of joy for this acceptance.
➋
This hadith also shows that the best charity is that which is given according to one’s capacity.
If someone gives charity and thereby leaves himself hungry and unclothed, such charity is not considered better in the sight of Allah.
➌
Imam al-Bukhari rahimahullah has narrated only the portion of the hadith that was needed; the complete hadith has already been mentioned earlier.
See:
(Hadith: 4418)
Refer to its benefits there.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4676
Maulana Dawood Raz
Hadith Commentary:
In the noble verse: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ etc. (, al-Tawbah: 117), there is mention of those three Companions who remained behind during the Battle of Tabuk, and the Messenger of Allah (sallallahu alayhi wa sallam) questioned them sternly. Those three were: Ka‘b ibn Malik, Hilal ibn Umayyah, and Murarah ibn Rabi‘ah.
The latter two obtained relief by making excuses and so forth, but Ka‘b ibn Malik (radi Allahu anhu) admitted his fault and did not consider it appropriate to make any excuse.
Eventually, the Messenger of Allah (sallallahu alayhi wa sallam), awaiting divine revelation, ceased speaking to them and so forth. After quite a number of days, the glad tidings of the acceptance of their repentance were received, and they were congratulated.
He (Ka‘b ibn Malik) was an Ansari from the Khazraj tribe and participated in the second pledge of ‘Aqabah.
He passed away at the age of 77 in the year 50 AH, at a time when he had lost his eyesight.
Radi Allahu anhu wa ardah (Ameen).
In the noble verse: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ etc. (, al-Tawbah: 117), there is mention of those three Companions who remained behind during the Battle of Tabuk, and the Messenger of Allah (sallallahu alayhi wa sallam) questioned them sternly. Those three were: Ka‘b ibn Malik, Hilal ibn Umayyah, and Murarah ibn Rabi‘ah.
The latter two obtained relief by making excuses and so forth, but Ka‘b ibn Malik (radi Allahu anhu) admitted his fault and did not consider it appropriate to make any excuse.
Eventually, the Messenger of Allah (sallallahu alayhi wa sallam), awaiting divine revelation, ceased speaking to them and so forth. After quite a number of days, the glad tidings of the acceptance of their repentance were received, and they were congratulated.
He (Ka‘b ibn Malik) was an Ansari from the Khazraj tribe and participated in the second pledge of ‘Aqabah.
He passed away at the age of 77 in the year 50 AH, at a time when he had lost his eyesight.
Radi Allahu anhu wa ardah (Ameen).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6690
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In one narration, there is a detailed account that Ka‘b ibn Malik radi Allahu anhu, out of joy at the acceptance of his repentance, said to the Messenger of Allah sallallahu alayhi wa sallam:
“I wish to give all my wealth in the way of Allah.”
He (the Prophet) replied:
“No.”
Then he sought permission to give half of his wealth, but the Prophet again refused.
Finally, when he mentioned giving one third of his wealth, the Prophet said:
“Yes.”
After this, Ka‘b radi Allahu anhu said:
“I will keep the portion I received from Khaybar for myself.” Thus, he kept his share from Khaybar and gave the rest of his wealth in charity.
(Sunan Abi Dawud, Al-Ayman wa al-Nudhur, Hadith: 3321)
Based on this detail, our position is that if someone vows that upon the recovery of his patient, he will give all his wealth in charity for the sake of Allah, then he is permitted to give at most one third of his wealth.
(2)
Hafiz Ibn Hajar rahimahullah has stated another position: that giving all of one’s wealth in charity depends on a person’s individual circumstances. If the person is wealthy, patient, and grateful, then he will not be prevented from giving all his wealth in charity, as is the case with the incident of Abu Bakr radi Allahu anhu, and as the Qur’an mentions the selflessness (ithar) of the Ansar .
If he is poor, then he is not permitted to give all his wealth in charity, as the hadith declares the best charity to be that after which a person does not become dependent on others.
And Allah knows best. (Fath al-Bari: 11/699)
(1)
In one narration, there is a detailed account that Ka‘b ibn Malik radi Allahu anhu, out of joy at the acceptance of his repentance, said to the Messenger of Allah sallallahu alayhi wa sallam:
“I wish to give all my wealth in the way of Allah.”
He (the Prophet) replied:
“No.”
Then he sought permission to give half of his wealth, but the Prophet again refused.
Finally, when he mentioned giving one third of his wealth, the Prophet said:
“Yes.”
After this, Ka‘b radi Allahu anhu said:
“I will keep the portion I received from Khaybar for myself.” Thus, he kept his share from Khaybar and gave the rest of his wealth in charity.
(Sunan Abi Dawud, Al-Ayman wa al-Nudhur, Hadith: 3321)
Based on this detail, our position is that if someone vows that upon the recovery of his patient, he will give all his wealth in charity for the sake of Allah, then he is permitted to give at most one third of his wealth.
(2)
Hafiz Ibn Hajar rahimahullah has stated another position: that giving all of one’s wealth in charity depends on a person’s individual circumstances. If the person is wealthy, patient, and grateful, then he will not be prevented from giving all his wealth in charity, as is the case with the incident of Abu Bakr radi Allahu anhu, and as the Qur’an mentions the selflessness (ithar) of the Ansar .
If he is poor, then he is not permitted to give all his wealth in charity, as the hadith declares the best charity to be that after which a person does not become dependent on others.
And Allah knows best. (Fath al-Bari: 11/699)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6690
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Allah, the Exalted, turned His attention to His Prophet and to those Emigrants (Muhajirun) and Helpers (Ansar) who aided him in the difficult hour, at a time when there was fear that the hearts of a group among them might turn away and incline towards deviation.
Then Allah accepted their repentance.
Indeed, He is Gentle and Merciful towards them (al-Tawbah: 117).
1:
Allah, the Exalted, turned His attention to His Prophet and to those Emigrants (Muhajirun) and Helpers (Ansar) who aided him in the difficult hour, at a time when there was fear that the hearts of a group among them might turn away and incline towards deviation.
Then Allah accepted their repentance.
Indeed, He is Gentle and Merciful towards them (al-Tawbah: 117).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3102
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Giving charity in repentance for any sin and shortcoming is a very virtuous deed.
However, it is in no way appropriate for a person to be left empty-handed.
Nevertheless, it is permissible for the Siddiqin (the most truthful and righteous),
who are able to bear its consequences with goodness and composure.
An example of this is Abu Bakr as-Siddiq radi Allahu anhu.
Giving charity in repentance for any sin and shortcoming is a very virtuous deed.
However, it is in no way appropriate for a person to be left empty-handed.
Nevertheless, it is permissible for the Siddiqin (the most truthful and righteous),
who are able to bear its consequences with goodness and composure.
An example of this is Abu Bakr as-Siddiq radi Allahu anhu.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3317
Shaykh Umar Farooq Saeedi
Benefits and Issues:
If a person vows to give all his wealth in charity, then his vow should be fulfilled in such a way that one third (1/3) of his wealth is given in charity.
If a person vows to give all his wealth in charity, then his vow should be fulfilled in such a way that one third (1/3) of his wealth is given in charity.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3321
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
In personal matters, if one becomes upset with a Muslim brother, it is not permissible to abandon speaking with him for more than three days.
However, if there is a religious and legal (shar‘i) reason, then this boycott can be prolonged.
In particular, a permanent boycott (cutting of relations) is required on the basis of religious truth with the people of innovation (ahl al-bid‘ah).
➋
The incident of Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum ajma‘in) staying behind from the Battle of Tabuk is well-known.
Details can be seen in the books of tafsir, sirah, and hadith.
Their repentance was accepted after fifty days.
During this period, for the purpose of discipline and admonition, the Muslims were forbidden from speaking with them.
The complete details of this are present in Sahih al-Bukhari and Sahih Muslim.
See: (Sahih al-Bukhari, al-Maghazi, Hadith: 4418; Sahih Muslim, al-Tawbah, Hadith: 2769)
➊
In personal matters, if one becomes upset with a Muslim brother, it is not permissible to abandon speaking with him for more than three days.
However, if there is a religious and legal (shar‘i) reason, then this boycott can be prolonged.
In particular, a permanent boycott (cutting of relations) is required on the basis of religious truth with the people of innovation (ahl al-bid‘ah).
➋
The incident of Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum ajma‘in) staying behind from the Battle of Tabuk is well-known.
Details can be seen in the books of tafsir, sirah, and hadith.
Their repentance was accepted after fifty days.
During this period, for the purpose of discipline and admonition, the Muslims were forbidden from speaking with them.
The complete details of this are present in Sahih al-Bukhari and Sahih Muslim.
See: (Sahih al-Bukhari, al-Maghazi, Hadith: 4418; Sahih Muslim, al-Tawbah, Hadith: 2769)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4600
Hafiz Muhammad Ameen
(1) Imam Zuhri rahimahullah narrates this hadith through four routes: In one route, he narrates from Abdullah bin Ka'b, and he from his father Ka'b bin Malik radi Allahu anhu, as is in the chain of this hadith. In the second route, he narrates from Abdur Rahman bin Ka'b, as in hadith: 3855. In the third route, he narrates from Abdur Rahman bin Abdullah bin Ka'b, and he from his father Abdullah bin Ka'b, as in hadith: 3856. And in the fourth route as well, he narrates from Abdur Rahman bin Abdullah bin Ka'b, but here Abdur Rahman narrates from his uncle Ubaydullah bin Ka'b radi Allahu anhu instead of his father, as in hadith: 3857. And Allah knows best. This incident is related to the Battle of Tabuk. In this battle, Ka'b radi Allahu anhu showed some laxity and was unable to participate. He was boycotted, which continued for fifty days, then the acceptance of his repentance was announced in the Noble Qur'an. Radi Allahu anhu wa ardaahu.
(2) This hadith is not related to the aforementioned chapter, but rather to the upcoming chapter. Imam Nasa'i rahimahullah has done this in many places: when there are many ahadith under one chapter, at the end he brings a hadith that is related to the next chapter. Perhaps the intention is to indicate that a new chapter is coming up. This style has been adopted only by Imam Nasa'i rahimahullah.
(2) This hadith is not related to the aforementioned chapter, but rather to the upcoming chapter. Imam Nasa'i rahimahullah has done this in many places: when there are many ahadith under one chapter, at the end he brings a hadith that is related to the next chapter. Perhaps the intention is to indicate that a new chapter is coming up. This style has been adopted only by Imam Nasa'i rahimahullah.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3854
Hafiz Muhammad Ameen
732. Commentary:
➊ This incident is very lengthy; only a portion of it is mentioned here. The details are recorded in the Sahihayn. See: [صحیح البخاري ، المغازي ، حدیث : 4418 : و صحیح مسلم ، التوبة ، حدیث : 2769]
➋ There is no explicit mention in the hadith that Ka‘b ibn Malik radi Allahu anhu performed the greeting of the mosque (tahiyyat al-masjid). This is the purpose behind the chapter heading of the Imam rahimahullah. And Allah knows best.
➊ This incident is very lengthy; only a portion of it is mentioned here. The details are recorded in the Sahihayn. See: [صحیح البخاري ، المغازي ، حدیث : 4418 : و صحیح مسلم ، التوبة ، حدیث : 2769]
➋ There is no explicit mention in the hadith that Ka‘b ibn Malik radi Allahu anhu performed the greeting of the mosque (tahiyyat al-masjid). This is the purpose behind the chapter heading of the Imam rahimahullah. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 732
Hafiz Muhammad Ameen
(1) "The share from Khaybar" refers to the portion from the spoils of the Battle of Khaybar that was allotted to me. And that was in the form of land and orchard.
(2) One should accept the concession granted by Allah and His Messenger, whether that concession pertains to the prayers during travel or to other matters; therein lies felicity.
(2) One should accept the concession granted by Allah and His Messenger, whether that concession pertains to the prayers during travel or to other matters; therein lies felicity.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3857
Hafiz Muhammad Ameen
(1) "Sat before you" — This refers to the time when the announcement of the acceptance of his repentance had been made, and he had eagerly come to meet and visit the Messenger of Allah (sallallahu alayhi wa sallam). After all, fifty days had passed.
(2) "It is from my repentance" — It is as if, when he repented, he also made a vow that if his repentance was accepted, he would give all his wealth in charity (sadaqah). Now, when he mentioned this before you, you corrected him by saying that it is not necessary to give all of one's wealth in charity; rather, some wealth should be kept for oneself so that the one making the vow does not become needy. In this way, it also became a precedent for the future that if someone vows to give all his wealth in charity, he may keep wealth according to his needs—in fact, he should keep it. And this is the very reason this hadith has been mentioned under the aforementioned chapter. And Allah knows best.
(2) "It is from my repentance" — It is as if, when he repented, he also made a vow that if his repentance was accepted, he would give all his wealth in charity (sadaqah). Now, when he mentioned this before you, you corrected him by saying that it is not necessary to give all of one's wealth in charity; rather, some wealth should be kept for oneself so that the one making the vow does not become needy. In this way, it also became a precedent for the future that if someone vows to give all his wealth in charity, he may keep wealth according to his needs—in fact, he should keep it. And this is the very reason this hadith has been mentioned under the aforementioned chapter. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3855
Hafiz Muhammad Ameen
Urdu Footnote:
➊ “For Allah and His Messenger”: Because on this occasion, both Allah and His Messenger became displeased, therefore, the aim was to please both. It is not forbidden to seek the pleasure of anyone other than Allah, for example: seeking the pleasure of one’s parents. In any case, the pleasure and displeasure of Allah and the Messenger of Allah (sallallahu alayhi wa sallam) always occur together. If Allah is pleased, then the Messenger is also pleased. If Allah is displeased, then the Messenger is also displeased. However, in acts of worship, such as prayer (salah), fasting (sawm), etc., only the pleasure and reward of Allah should be intended.
➋ “Indeed Allah has heard the statement of her who disputes with you concerning her husband and complains to Allah. And Allah hears your dialogue; verily, Allah is All-Hearing, All-Seeing.” () The one who receives charity (sadaqah) should also take into consideration the ability of the one giving charity; he should not place upon him a burden greater than he can bear.
➊ “For Allah and His Messenger”: Because on this occasion, both Allah and His Messenger became displeased, therefore, the aim was to please both. It is not forbidden to seek the pleasure of anyone other than Allah, for example: seeking the pleasure of one’s parents. In any case, the pleasure and displeasure of Allah and the Messenger of Allah (sallallahu alayhi wa sallam) always occur together. If Allah is pleased, then the Messenger is also pleased. If Allah is displeased, then the Messenger is also displeased. However, in acts of worship, such as prayer (salah), fasting (sawm), etc., only the pleasure and reward of Allah should be intended.
➋ “Indeed Allah has heard the statement of her who disputes with you concerning her husband and complains to Allah. And Allah hears your dialogue; verily, Allah is All-Hearing, All-Seeing.” () The one who receives charity (sadaqah) should also take into consideration the ability of the one giving charity; he should not place upon him a burden greater than he can bear.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3856
Maulana Ataullah Sajid
Benefit:
Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum) stayed behind from the Battle of Tabuk merely out of laziness, without any valid excuse.
Because of this, by Allah’s command, all the Muslims boycotted these three companions for fifty days.
During this lengthy period, these individuals remained distressed and continued to repent.
Finally, after fifty days, their repentance was accepted.
On that day, Allah’s Prophet (sallallahu alayhi wa sallam) declared it to be the best day of their lives. (Sahih al-Bukhari, Book of Expeditions, Chapter: The Hadith of Ka‘b ibn Malik, Hadith: 4418)
In the Noble Qur’an, Surah al-Tawbah, verse 118, there is a reference to this incident.
Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum) stayed behind from the Battle of Tabuk merely out of laziness, without any valid excuse.
Because of this, by Allah’s command, all the Muslims boycotted these three companions for fifty days.
During this lengthy period, these individuals remained distressed and continued to repent.
Finally, after fifty days, their repentance was accepted.
On that day, Allah’s Prophet (sallallahu alayhi wa sallam) declared it to be the best day of their lives. (Sahih al-Bukhari, Book of Expeditions, Chapter: The Hadith of Ka‘b ibn Malik, Hadith: 4418)
In the Noble Qur’an, Surah al-Tawbah, verse 118, there is a reference to this incident.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1393
