The scholars have said: Repentance is obligatory from every sin. If the act of disobedience is between the servant and Allah, the Exalted, and does not concern the right of another human being, then it has three conditions:
رياض الصالحينAbū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī٢ - باب التوبة
٢ - باب التوبة
The first of them: that he desist from the act of disobedience.
And the second: that he feel remorse for having committed it.
والثَّالثُ: أَنْ يَعْزِمَ أَنْ لا يعُودَ إِلَيْهَا أَبَدًا.
And the third: that he resolve never to return to it again.
فَإِنْ فُقِدَ أَحَدُ الثَّلاثَةِ لَمْ تَصِحَّ تَوبَتُهُ.
So if one of the three is missing, his repentance is not valid.
وإنْ كَانَتِ المَعْصِيةُ تَتَعَلقُ بآدَمِيٍّ فَشُرُوطُهَا أرْبَعَةٌ: هذِهِ الثَّلاثَةُ، وأَنْ يَبْرَأَ مِنْ حَقّ صَاحِبِها، فَإِنْ كَانَتْ مالًا أَوْ نَحْوَهُ رَدَّهُ إِلَيْه، وإنْ كَانَت حَدَّ قَذْفٍ ونَحْوَهُ مَكَّنَهُ مِنْهُ أَوْ طَلَبَ عَفْوَهُ، وإنْ كَانْت غِيبَةً استَحَلَّهُ مِنْهَا. ويجِبُ أَنْ يَتُوبَ مِنْ جميعِ الذُّنُوبِ، فَإِنْ تَابَ مِنْ بَعْضِها صَحَّتْ تَوْبَتُهُ عِنْدَ أهْلِ الحَقِّ مِنْ ذلِكَ الذَّنْبِ وبَقِيَ عَلَيهِ البَاقي. وَقَدْ تَظَاهَرَتْ دَلائِلُ الكتَابِ والسُّنَّةِ، وإجْمَاعِ الأُمَّةِ عَلَى وُجوبِ التَّوبةِ.
And if the act of disobedience concerns another human being, then its conditions are four: these three, and that he free himself of the right of its owner. If it was wealth or the like, he returns it to him; if it was the prescribed penalty for slander (qadhf) or the like, he enables him to exact it or seeks his pardon; and if it was backbiting, he asks him to absolve him of it. It is obligatory to repent from all sins; but if he repents from only some of them, his repentance—according to the people of truth—is valid with respect to that sin, while the rest remains upon him. Indeed, the proofs of the Book and the Sunnah, and the consensus of the Ummah, have come together upon the obligation of repentance.
قَالَ الله تَعَالَى:
Allah, the Exalted, has said:
وَقُل لِّلْمُؤْمِنَـٰتِ يَغْضُضْنَ مِنْ أَبْصَـٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the believing women to reduce [some] of their vision1 and guard their private parts and not expose their adornment2 except that which [necessarily] appears thereof3 and to wrap [a portion of] their headcovers over their chests and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess [i.e., slaves], or those male attendants having no physical desire,4 or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allāh in repentance, all of you, O believers, that you might succeed.
وَقالَ تَعَالَى:
And He, the Exalted, has said:
وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِى فَضْلٍ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
And [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor [i.e., reward]. But if you turn away, then indeed, I fear for you the punishment of a great Day.
وَقالَ تَعَالَى:
And He, the Exalted, has said:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
O you who have believed, repent to Allāh with sincere repentance. Perhaps1 your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allāh will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent."
وعن أبي هريرةَ - ﵁ - قَالَ: سمعْتُ رسولَ الله - ﷺ - يقول: «واللهِ إِنِّي لأَسْتَغْفِرُ اللهَ وأَتُوبُ إِلَيْه فِي اليَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً». رواه البخاري.
And from Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah ﷺ saying: “By Allah, I seek the forgiveness of Allah and repent to Him more than seventy times a day.” Narrated by al-Bukhari.
وعن الأَغَرِّ بنِ يسار المزنِيِّ - ﵁ - قَالَ: قَالَ رَسُول الله - ﷺ: «يَا أَيُّهَا النَّاسُ، تُوبُوا إِلى اللهِ وَاسْتَغْفِرُوهُ، فَإنِّي أتُوبُ فِي اليَوْمِ مِائةَ مَرَّةٍ». رواه مسلم.
And from al-Agharr ibn Yasar al-Muzani (may Allah be pleased with him), who said: The Messenger of Allah ﷺ said: “O people, repent to Allah and seek His forgiveness, for I repent to Him a hundred times a day.” Narrated by Muslim.
وعن أبي حمزةَ أَنسِ بنِ مالكٍ الأنصاريِّ - خادِمِ رسولِ الله - ﷺ - ﵁ - قَالَ: قَالَ رَسُولُ الله - ﷺ: «للهُ أفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ سَقَطَ عَلَى بَعِيرهِ وقد أضلَّهُ في أرضٍ فَلاةٍ ». مُتَّفَقٌ عليه. وفي رواية لمُسْلمٍ: «للهُ أَشَدُّ فَرَحًا بِتَوبَةِ عَبْدِهِ حِينَ يتوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَ عَلَى رَاحِلَتهِ بأرضٍ فَلاةٍ، فَانْفَلَتَتْ مِنْهُ، وَعَلَيْهَا طَعَامُهُ وَشَرَابهُ فأَيِسَ مِنْهَا، فَأَتى شَجَرَةً فاضطَجَعَ في ظِلِّهَا وقد أيِسَ مِنْ رَاحلَتهِ، فَبَينَما هُوَ كَذَلِكَ إِذْ هُوَ بِها قائِمَةً عِندَهُ، فَأَخَذَ بِخِطامِهَا ، ثُمَّ قَالَ مِنْ شِدَّةِ الفَرَحِ: اللَّهُمَّ أَنْتَ عَبدِي وأنا رَبُّكَ! أَخْطَأَ مِنْ شِدَّةِ الفَرَحِ».
And from Abu Hamzah Anas ibn Malik al-Ansari—the servant of the Messenger of Allah ﷺ—(may Allah be pleased with him), who said: The Messenger of Allah ﷺ said: “Allah is more delighted at the repentance of His servant than one of you who finds his camel after he had lost it in a barren desert.” Agreed upon. And in a narration of Muslim: “Allah is more intensely joyful at the repentance of His servant when he repents to Him than one of you who was upon his riding-beast in a barren desert when it escaped from him—and upon it were his food and his drink—so he despaired of it. He then came to a tree and lay down in its shade, having despaired of his mount; and while he was thus, there it was, standing beside him. So he took hold of its halter, then said, out of the intensity of his joy: ‘O Allah, You are my servant and I am Your Lord!’—he erred out of the intensity of his joy.”
وعن أبي موسَى عبدِ اللهِ بنِ قَيسٍ الأشْعريِّ - ﵁ - عن النَّبيّ - ﷺ - قَالَ: «إنَّ الله تَعَالَى يَبْسُطُ يَدَهُ بالليلِ لِيَتُوبَ مُسِيءُ النَّهَارِ، ويَبْسُطُ يَدَهُ بالنَّهَارِ لِيَتُوبَ مُسِيءُ اللَّيلِ، حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِها». رواه مسلم.
On the authority of Abū Mūsā ʿAbdullāh ibn Qays al-Ashʿarī (may Allah be pleased with him), from the Prophet (ﷺ), who said: “Allah, the Exalted, stretches out His Hand by night so that the one who has done wrong by day may repent, and He stretches out His Hand by day so that the one who has done wrong by night may repent — until the sun rises from its place of setting (the west).” Narrated by Muslim.
وعن أبي هُريرةَ - ﵁ - قَالَ: قَالَ رَسُولُ اللهِ - ﷺ: «مَنْ تَابَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِها تَابَ اللهُ عَلَيهِ». رواه مسلم.
On the authority of Abū Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (ﷺ) said: “Whoever repents before the sun rises from its place of setting (the west), Allah will accept his repentance.” Narrated by Muslim.
وعن أبي عبد الرحمان عبد الله بنِ عمَرَ بنِ الخطابِ ﵄، عن النَّبي - ﷺ - قَالَ: «إِنَّ الله - ﷿ - يَقْبَلُ تَوبَةَ العَبْدِ مَا لَمْ يُغَرْغِرْ ». رواه الترمذي، وَقالَ: «حديث حسن».
On the authority of Abū ʿAbd al-Raḥmān ʿAbdullāh ibn ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with them both), from the Prophet (ﷺ), who said: “Allah, the Mighty and Majestic, accepts the repentance of the servant as long as the death-rattle has not reached his throat.” Narrated by al-Tirmidhī, who said: “A good (ḥasan) ḥadīth.”
وعن زِرِّ بن حُبَيْشٍ، قَالَ: أَتَيْتُ صَفْوَانَ بْنَ عَسَّالٍ - ﵁ - أسْألُهُ عَن الْمَسْحِ عَلَى الخُفَّيْنِ، فَقالَ: ما جاءَ بكَ يَا زِرُّ؟ فقُلْتُ: ابتِغَاء العِلْمِ، فقالَ: إنَّ المَلائكَةَ تَضَعُ أجْنِحَتَهَا لطَالبِ العِلْمِ رِضىً بِمَا يطْلُبُ. فقلتُ: إنَّهُ قَدْ حَكَّ في صَدْري المَسْحُ عَلَى الخُفَّينِ بَعْدَ الغَائِطِ والبَولِ، وكُنْتَ امْرَءًا مِنْ أَصْحَابِ النَّبيِّ - ﷺ - فَجئتُ أَسْأَلُكَ هَلْ سَمِعْتَهُ يَذكُرُ في ذلِكَ شَيئًا؟ قَالَ: نَعَمْ، كَانَ يَأْمُرُنا إِذَا كُنَّا سَفرًا - أَوْ مُسَافِرينَ - أَنْ لا نَنْزعَ خِفَافَنَا ثَلاثَةَ أَيَّامٍ وَلَيالِيهنَّ إلاَّ مِنْ جَنَابَةٍ، لكنْ مِنْ غَائطٍ وَبَولٍ ونَوْمٍ. فقُلْتُ: هَلْ سَمِعْتَهُ يَذْكرُ في الهَوَى شَيئًا؟ قَالَ: نَعَمْ، كُنّا مَعَ رسولِ اللهِ - ﷺ - في سَفَرٍ، فبَيْنَا نَحْنُ عِندَهُ إِذْ نَادَاه أَعرابيٌّ بصَوْتٍ لَهُ جَهْوَرِيٍّ : يَا مُحَمَّدُ، فأجابهُ رسولُ الله - ﷺ - نَحْوًا مِنْ صَوْتِه: «هَاؤُمْ » فقُلْتُ لَهُ: وَيْحَكَ ! اغْضُضْ مِنْ صَوتِكَ فَإِنَّكَ عِنْدَ النَّبي - ﷺ - وَقَدْ نُهِيتَ عَنْ هذَا! فقالَ: والله لاَ أغْضُضُ. قَالَ الأعرَابيُّ: المَرْءُ يُحِبُّ القَوْمَ وَلَمَّا يلْحَقْ بِهِمْ؟ قَالَ النَّبيُّ - ﷺ: «المَرْءُ مَعَ مَنْ أَحَبَّ يَومَ القِيَامَةِ». فَمَا زَالَ يُحَدِّثُنَا حَتَّى ذَكَرَ بَابًا مِنَ المَغْرِبِ مَسيرَةُ عَرْضِهِ أَوْ يَسِيرُ الرَّاكبُ في عَرْضِهِ أرْبَعينَ أَوْ سَبعينَ عامًا - قَالَ سُفْيانُ أَحدُ الرُّواةِ: قِبَلَ الشَّامِ - خَلَقَهُ الله تَعَالَى يَوْمَ خَلَقَ السَّمَاواتِ والأَرْضَ مَفْتوحًا للتَّوْبَةِ لا يُغْلَقُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْهُ. رواه الترمذي وغيره، وَقالَ: «حديث حسن صحيح».
On the authority of Zirr ibn Ḥubaysh, who said: I came to Ṣafwān ibn ʿAssāl (may Allah be pleased with him) to ask him about wiping over the leather socks. He said: “What brings you, O Zirr?” I said: “The pursuit of knowledge.” He said: “Indeed the angels lower their wings for the seeker of knowledge, out of pleasure at what he seeks.” I said: “Something has been troubling my mind about wiping over the leather socks after relieving the bowels and urinating, and you were a man among the Companions of the Prophet (ﷺ), so I have come to ask you: did you hear him mention anything concerning that?” He said: “Yes. When we were travelling he used to command us not to remove our leather socks for three days and their nights, except in the case of major ritual impurity (janābah) — but not for relieving the bowels, urinating or sleeping.” I said: “Did you hear him mention anything concerning love?” He said: “Yes. We were with the Messenger of Allah (ﷺ) on a journey, and while we were with him a bedouin called out to him in his loud, booming voice: ‘O Muḥammad!’ The Messenger of Allah (ﷺ) answered him in a voice somewhat like his own: ‘Here I am.’ I said to him: ‘Woe to you! Lower your voice, for you are in the presence of the Prophet (ﷺ), and you have been forbidden this!’ He said: ‘By Allah, I will not lower it.’ The bedouin said: ‘A man loves a people but has not yet caught up with them?’ The Prophet (ﷺ) said: ‘A man will be with those whom he loves on the Day of Resurrection.’ He kept speaking to us until he mentioned a gate in the west, the breadth of which a rider would travel across for forty — or seventy — years.” Sufyān, one of the narrators, said: “Towards al-Shām (Syria).” “Allah, the Exalted, created it on the day He created the heavens and the earth, open for repentance; it will not be closed until the sun rises from it.” Narrated by al-Tirmidhī and others, who said: “A good and sound (ḥasan ṣaḥīḥ) ḥadīth.”
وعن أبي سَعيد سَعْدِ بنِ مالكِ بنِ سِنَانٍ الخدريِّ - ﵁: أنّ نَبِيَّ الله - ﷺ - قَالَ: «كَانَ فِيمَنْ كَانَ قَبْلَكمْ رَجُلٌ قَتَلَ تِسْعَةً وتِسْعينَ نَفْسًا، فَسَأَلَ عَنْ أعْلَمِ أَهْلِ الأرضِ، فَدُلَّ عَلَى رَاهِبٍ، فَأَتَاهُ. فقال: إنَّهُ قَتَلَ تِسعَةً وتِسْعِينَ نَفْسًا فَهَلْ لَهُ مِنْ تَوبَةٍ؟ فقالَ: لا، فَقَتَلهُ فَكَمَّلَ بهِ مئَةً، ثُمَّ سَأَلَ عَنْ أَعْلَمِ أَهْلِ الأَرضِ، فَدُلَّ عَلَى رَجُلٍ عَالِمٍ. فقَالَ: إِنَّهُ قَتَلَ مِائَةَ نَفْسٍ فَهَلْ لَهُ مِنْ تَوْبَةٍ؟ فقالَ: نَعَمْ، ومَنْ يَحُولُ بَيْنَهُ وبَيْنَ التَّوْبَةِ؟ انْطَلِقْ إِلى أرضِ كَذَا وكَذَا فإِنَّ بِهَا أُناسًا يَعْبُدُونَ الله تَعَالَى فاعْبُدِ الله مَعَهُمْ، ولاَ تَرْجِعْ إِلى أَرْضِكَ فَإِنَّهَا أرضُ سُوءٍ، فانْطَلَقَ حَتَّى إِذَا نَصَفَ الطَّرِيقَ أَتَاهُ الْمَوْتُ، فاخْتَصَمَتْ فِيهِ مَلائِكَةُ الرَّحْمَةِ ومَلائِكَةُ العَذَابِ. فَقَالتْ مَلائِكَةُ الرَّحْمَةِ: جَاءَ تَائِبًا، مُقْبِلًا بِقَلبِهِ إِلى اللهِ تَعَالَى، وقالتْ مَلائِكَةُ العَذَابِ: إنَّهُ لمْ يَعْمَلْ خَيرًا قَطُّ، فَأَتَاهُمْ مَلَكٌ في صورَةِ آدَمِيٍّ فَجَعَلُوهُ بَيْنَهُمْ - أيْ حَكَمًا - فقالَ: قِيسُوا ما بينَ الأرضَينِ فَإلَى أيّتهما كَانَ أدنَى فَهُوَ لَهُ. فَقَاسُوا فَوَجَدُوهُ أدْنى إِلى الأرْضِ التي أرَادَ، فَقَبَضَتْهُ مَلائِكَةُ الرَّحمةِ». مُتَّفَقٌ عليه. وفي رواية في الصحيح: «فَكَانَ إلى القَريَةِ الصَّالِحَةِ أقْرَبَ بِشِبْرٍ فَجُعِلَ مِنْ أهلِهَا». وفي رواية في الصحيح: «فَأَوحَى الله تَعَالَى إِلى هذِهِ أَنْ تَبَاعَدِي، وإِلَى هذِهِ أَنْ تَقَرَّبِي، وقَالَ: قِيسُوا مَا بيْنَهُما، فَوَجَدُوهُ إِلى هذِهِ أَقْرَبَ بِشِبْرٍ فَغُفِرَ لَهُ». وفي رواية: «فَنَأى بصَدْرِهِ نَحْوَهَا».
On the authority of Abū Saʿīd Saʿd ibn Mālik ibn Sinān al-Khudrī (may Allah be pleased with him): the Prophet of Allah (ﷺ) said: “Among those who came before you there was a man who had killed ninety-nine people. He asked about the most learned person on earth and was directed to a monk. He came to him and said that he had killed ninety-nine people, and asked whether there was any repentance for him. He said: ‘No.’ So he killed him too, completing a hundred with him. Then he asked about the most learned person on earth and was directed to a learned man. He said to him that he had killed a hundred people, and asked whether there was any repentance for him. He said: ‘Yes; and who can stand between him and repentance? Go to such-and-such a land, for in it are people who worship Allah, the Exalted; so worship Allah with them, and do not return to your own land, for it is a land of evil.’ So he set out, and when he had reached the middle of the road, death came to him. The angels of mercy and the angels of punishment disputed over him. The angels of mercy said: ‘He came repentant, turning with his heart to Allah, the Exalted.’ The angels of punishment said: ‘He never did any good at all.’ Then an angel came to them in the form of a human being, and they made him an arbiter between them. He said: ‘Measure the distance between the two lands; whichever he is nearer to, he belongs to it.’ So they measured and found him nearer to the land he had intended, so the angels of mercy took his soul.” Agreed upon. In a narration in the Ṣaḥīḥ: “He was nearer to the righteous village by a handspan, so he was counted among its people.” And in a narration in the Ṣaḥīḥ: “Allah, the Exalted, revealed to this [land] to move away and to that [land] to draw near, and said: ‘Measure the distance between them,’ and they found him nearer to this one by a handspan, so he was forgiven.” And in a narration: “He leaned with his chest towards it.”
وعن عبدِ الله بن كعبِ بنِ مالكٍ، وكان قائِدَ كعبٍ - ﵁ - مِنْ بَنِيهِ حِينَ عمِيَ، قَالَ: سَمِعتُ كَعْبَ بنَ مالكٍ - ﵁ - يُحَدِّثُ بحَديثهِ حينَ تَخلَّفَ عن رسولِ اللهِ - ﷺ - في غَزْوَةِ تَبُوكَ. قَالَ كعبٌ: لَمْ أتَخَلَّفْ عَنْ رسولِ الله - ﷺ - في غَزْوَةٍ غزاها قط إلا في غزوة تَبُوكَ، غَيْرَ أنّي قَدْ تَخَلَّفْتُ في غَزْوَةِ بَدْرٍ، ولَمْ يُعَاتَبْ أَحَدٌ تَخَلَّفَ عَنْهُ؛ إِنَّمَا خَرَجَ رسولُ الله - ﷺ - والمُسْلِمُونَ يُريدُونَ عِيرَ قُرَيْشٍ حَتَّى جَمَعَ الله تَعَالَى بَيْنَهُمْ وبَيْنَ عَدُوِّهمْ عَلَى غَيْر ميعادٍ. ولَقَدْ شَهِدْتُ مَعَ رسولِ الله - ﷺ - لَيلَةَ العَقَبَةِ حينَ تَوَاثَقْنَا عَلَى الإِسْلامِ، وما أُحِبُّ أنَّ لي بِهَا مَشْهَدَ بَدْرٍ، وإنْ كَانَتْ بدرٌ أذْكَرَ في النَّاسِ مِنْهَا. وكانَ مِنْ خَبَري حينَ تَخَلَّفْتُ عَنْ رسولِ اللهِ - ﷺ - في غَزْوَةِ تَبُوكَ أنِّي لم أكُنْ قَطُّ أَقْوى ولا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عنْهُ في تِلكَ الغَزْوَةِ، وَالله ما جَمَعْتُ قَبْلَهَا رَاحِلَتَيْنِ قَطُّ حَتَّى جَمَعْتُهُمَا في تِلْكَ الغَزْوَةِ وَلَمْ يَكُنْ رسولُ الله - ﷺ - يُريدُ غَزْوَةً إلاَّ وَرَّى بِغَيرِها حَتَّى كَانَتْ تلْكَ الغَزْوَةُ، فَغَزَاها رسولُ الله - ﷺ - في حَرٍّ شَديدٍ، واسْتَقْبَلَ سَفَرًا بَعِيدًا وَمَفَازًا، وَاستَقْبَلَ عَدَدًا كَثِيرًا، فَجَلَّى للْمُسْلِمينَ أمْرَهُمْ ليتَأهَّبُوا أُهْبَةَ غَزْوِهمْ فأَخْبرَهُمْ بوَجْهِهِمُ الَّذِي يُريدُ، والمُسلِمونَ مَعَ رسولِ الله كثيرٌ وَلاَ يَجْمَعُهُمْ كِتَابٌ حَافِظٌ «يُريدُ بذلِكَ الدّيوَانَ» قَالَ كَعْبٌ: فَقَلَّ رَجُلٌ يُريدُ أَنْ يَتَغَيَّبَ إلاَّ ظَنَّ أنَّ ذلِكَ سيخْفَى بِهِ ما لَمْ يَنْزِلْ فِيهِ وَحْيٌ مِنَ الله، وَغَزا رَسُول الله - ﷺ - تِلْكَ الغَزوَةَ حِينَ طَابَت الثِّمَارُ وَالظِّلالُ، فَأنَا إلَيْهَا أصْعَرُ ، فَتَجَهَّزَ رسولُ الله - ﷺ - وَالمُسْلِمُونَ مَعَهُ وطَفِقْتُ أغْدُو لكَيْ أتَجَهَّزَ مَعَهُ، فأرْجِعُ وَلَمْ أقْضِ شَيْئًا، وأقُولُ في نفسي: أنَا قَادرٌ عَلَى ذلِكَ إِذَا أَرَدْتُ، فَلَمْ يَزَلْ يَتَمادى بي حَتَّى اسْتَمَرَّ بالنَّاسِ الْجِدُّ، فأصْبَحَ رسولُ الله - ﷺ - غَاديًا والمُسْلِمُونَ مَعَهُ وَلَمْ أقْضِ مِنْ جِهَازي شَيْئًا، ثُمَّ غَدَوْتُ فَرَجَعْتُ وَلَمْ أقْضِ شَيئًا، فَلَمْ يَزَلْ يَتَمَادَى بي حَتَّى أسْرَعُوا وتَفَارَطَ الغَزْوُ، فَهَمَمْتُ أَنْ أرْتَحِلَ فَأُدْرِكَهُمْ، فَيَا لَيْتَني فَعَلْتُ، ثُمَّ لم يُقَدَّرْ ذلِكَ لي، فَطَفِقْتُ إذَا خَرَجْتُ في النَّاسِ بَعْدَ خُرُوجِ رَسُولِ اللهِ - ﷺ - يَحْزُنُنِي أنِّي لا أرَى لي أُسْوَةً، إلاّ رَجُلًا مَغْمُوصًا عَلَيْهِ في النِّفَاقِ، أوْ رَجُلًا مِمَّنْ عَذَرَ اللهُ تَعَالَى مِنَ الضُّعَفَاءِ، وَلَمْ يَذْكُرْنِي رَسُولُ اللهِ - ﷺ - حَتَّى بَلَغَ تَبُوكَ، فَقَالَ وَهُوَ جَالِسٌ في القَوْمِ بِتَبُوكَ: «ما فَعَلَ كَعْبُ بْنُ مَالِكٍ؟» فَقَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ: يا رَسُولَ اللهِ، حَبَسَهُ بُرْدَاهُ والنَّظَرُ في عِطْفَيْهِ . فَقَالَ لَهُ مُعَاذُ بْنُ جَبَلٍ - ﵁: بِئْسَ مَا قُلْتَ! واللهِ يا رَسُولَ اللهِ مَا عَلِمْنَا عَلَيْهِ إلاَّ خَيْرًا، فَسَكَتَ رَسُولُ اللهِ - ﷺ. فَبَيْنَا هُوَ عَلى ذَلِكَ رَأى رَجُلًا مُبْيِضًا يَزُولُ بِهِ السَّرَابُ، فَقَالَ رَسُولُ اللهِ - ﷺ: «كُنْ أَبَا خَيْثَمَةَ»، فَإذَا هُوَ أبُو خَيْثَمَةَ الأنْصَارِيُّ وَهُوَ الَّذِي تَصَدَّقَ بِصَاعِ التَّمْرِ حِيْنَ لَمَزَهُ المُنَافِقُونَ. قَالَ كَعْبٌ: فَلَمَّا بَلَغَنِي أنَّ رَسُولَ اللهِ - ﷺ - قَدْ تَوَجَّهَ قَافِلًا مِنْ تَبُوكَ حَضَرَنِي بَثِّي، فَطَفِقْتُ أتَذَكَّرُ الكَذِبَ وأقُولُ: بِمَ أخْرُجُ مِنْ سَخَطِهِ غَدًا؟ وأسْتَعِيْنُ عَلى ذَلِكَ بِكُلِّ ذِي رأْيٍ مِنْ أهْلِي، فَلَمَّا قِيْلَ: إنَّ رَسُولَ اللهِ - ﷺ - قّدْ أظَلَّ قَادِمًا، زَاحَ عَنّي البَاطِلُ حَتَّى عَرَفْتُ أَنِّي لَنْ أَنْجُوَ مِنْهُ بِشَيءٍ أَبَدًا، فَأجْمَعْتُ صدْقَهُ وأَصْبَحَ رَسُولُ الله - ﷺ - قَادِمًا، وَكَانَ إِذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِالمَسْجِدِ فَرَكَعَ فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ لِلنَّاسِ، فَلَمَّا فَعَلَ ذلِكَ جَاءهُ المُخَلَّفُونَ يَعْتَذِرونَ إِلَيْه ويَحْلِفُونَ لَهُ، وَكَانُوا بِضْعًا وَثَمانينَ رَجُلًا، فَقَبِلَ مِنْهُمْ عَلانِيَتَهُمْ وَبَايَعَهُمْ واسْتَغْفَرَ لَهُمْ وَوَكَلَ سَرَائِرَهُمْ إِلى الله تَعَالَى، حَتَّى جِئْتُ، فَلَمَّا سَلَّمْتُ تَبَسَّمَ تَبَسُّمَ المُغْضَبِ. ثُمَّ قَالَ: «تَعَالَ»، فَجِئْتُ أمْشي حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ، فقالَ لي: «مَا خَلَّفَكَ؟ ألَمْ تَكُنْ قَدِ ابْتَعْتَ ظَهْرَكَ؟» قَالَ: قُلْتُ: يَا رسولَ الله، إنّي والله لَوْ جَلَسْتُ عِنْدَ غَيْرِكَ مِنْ أهْلِ الدُّنْيَا لَرَأيتُ أنِّي سَأخْرُجُ مِنْ سَخَطِهِ بِعُذْرٍ؛ لقَدْ أُعْطِيتُ جَدَلًا، ولَكِنِّي والله لَقَدْ عَلِمْتُ لَئِنْ حَدَّثْتُكَ اليوم حَدِيثَ كَذبٍ تَرْضَى به عنِّي لَيُوشِكَنَّ الله أن يُسْخِطَكَ عَلَيَّ، وإنْ حَدَّثْتُكَ حَدِيثَ صِدقٍ تَجِدُ عَلَيَّ فِيهِ إنّي لأَرْجُو فِيهِ عُقْبَى الله - ﷿ - والله ما كَانَ لي مِنْ عُذْرٍ، واللهِ مَا كُنْتُ قَطُّ أَقْوَى وَلاَ أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ. قَالَ: فقالَ رسولُ الله - ﷺ: «أمَّا هَذَا فقَدْ صَدَقَ، فَقُمْ حَتَّى يَقْضِيَ اللهُ فيكَ». وَسَارَ رِجَالٌ مِنْ بَنِي سَلِمَة فاتَّبَعُوني فَقالُوا لِي: واللهِ مَا عَلِمْنَاكَ أذْنَبْتَ ذَنْبًا قَبْلَ هذَا لَقَدْ عَجَزْتَ في أَنْ لا تَكونَ اعتَذَرْتَ إِلَى رَسُول الله - ﷺ - بما اعْتَذَرَ إليهِ المُخَلَّفُونَ، فَقَدْ كَانَ كَافِيكَ ذَنْبَكَ اسْتِغْفَارُ رَسُول الله - ﷺ - لَكَ. قَالَ: فَوالله ما زَالُوا يُؤَنِّبُونَنِي حَتَّى أَرَدْتُّ أَنْ أرْجعَ إِلَى رسولِ الله - ﷺ - فأُكَذِّبَ نَفْسِي، ثُمَّ قُلْتُ لَهُمْ: هَلْ لَقِيَ هذَا مَعِيَ مِنْ أَحَدٍ؟ قَالُوا: نَعَمْ، لَقِيَهُ مَعَكَ رَجُلانِ قَالاَ مِثْلَ مَا قُلْتَ، وَقيلَ لَهُمَا مِثْلَ مَا قيلَ لَكَ، قَالَ: قُلْتُ: مَنْ هُما؟ قَالُوا: مُرَارَةُ بْنُ الرَّبيع الْعَمْرِيُّ، وهِلاَلُ ابنُ أُمَيَّةَ الوَاقِفِيُّ؟ قَالَ: فَذَكَرُوا لِي رَجُلَينِ صَالِحَينِ قَدْ شَهِدَا بَدْرًا فيهِما أُسْوَةٌ، قَالَ: فَمَضَيْتُ حِينَ ذَكَرُوهُما لِي. ونَهَى رَسُول الله - ﷺ - عَنْ كَلامِنا أيُّهَا الثَّلاثَةُ مِنْ بَيْنِ مَنْ تَخَلَّفَ عَنْهُ، فاجْتَنَبَنَا النَّاسُ - أوْ قَالَ: تَغَيَّرُوا لَنَا - حَتَّى تَنَكَّرَتْ لي في نَفْسي الأَرْض، فَمَا هِيَ بالأرْضِ الَّتي أعْرِفُ، فَلَبِثْنَا عَلَى ذلِكَ خَمْسِينَ لَيْلَةً. فَأمّا صَاحِبَايَ فَاسْتَكَانا وقَعَدَا في بُيُوتِهِمَا يَبْكيَان. وأمَّا أنَا فَكُنْتُ أشَبَّ الْقَومِ وأجْلَدَهُمْ فَكُنْتُ أخْرُجُ فَأشْهَدُ الصَّلاَةَ مَعَ المُسْلِمِينَ، وأطُوفُ في الأَسْوَاقِ وَلا يُكَلِّمُنِي أَحَدٌ، وَآتِي رسولَ الله - ﷺ - فأُسَلِّمُ عَلَيْهِ وَهُوَ في مَجْلِسِهِ بَعْدَ الصَّلاةِ، فَأَقُولُ في نَفسِي: هَلْ حَرَّكَ شَفَتَيْه برَدِّ السَّلام أَمْ لاَ؟ ثُمَّ أُصَلِّي قَريبًا مِنْهُ وَأُسَارِقُهُ النَّظَرَ، فَإِذَا أقْبَلْتُ عَلَى صَلاتِي نَظَرَ إلَيَّ وَإِذَا الْتَفَتُّ نَحْوَهُ أعْرَضَ عَنِّي، حَتَّى إِذَا طَال ذلِكَ عَلَيَّ مِنْ جَفْوَةِ المُسْلِمينَ مَشَيْتُ حَتَّى تَسَوَّرْتُ جِدارَ حائِط أبي قَتَادَةَ وَهُوَ ابْنُ عَمِّي وأَحَبُّ النَّاس إِلَيَّ، فَسَلَّمْتُ عَلَيهِ فَوَاللهِ مَا رَدَّ عَليَّ السَّلامَ، فَقُلْتُ لَهُ: يَا أَبَا قَتَادَةَ، أنْشُدُكَ بالله هَلْ تَعْلَمُنِي أُحِبُّ الله وَرَسُولَهُ - ﷺ -؟ فَسَكَتَ، فَعُدْتُ فَنَاشَدْتُهُ فَسَكَتَ، فَعُدْتُ فَنَاشَدْتُهُ، فَقَالَ: اللهُ ورَسُولُهُ أَعْلَمُ. فَفَاضَتْ عَيْنَايَ، وَتَوَلَّيْتُ حَتَّى تَسَوَّرْتُ الجِدَارَ، فَبَيْنَا أَنَا أمْشِي في سُوقِ الْمَدِينة إِذَا نَبَطِيٌّ مِنْ نَبَطِ أهْلِ الشَّام مِمّنْ قَدِمَ بالطَّعَامِ يَبيعُهُ بِالمَدِينَةِ يَقُولُ: مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ؟ فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ إلَيَّ حَتَّى جَاءنِي فَدَفَعَ إِلَيَّ كِتَابًا مِنْ مَلِكِ غَسَّانَ، وَكُنْتُ كَاتبًا. فَقَرَأْتُهُ فإِذَا فِيهِ: أَمَّا بَعْدُ، فإِنَّهُ قَدْ بَلَغَنا أنَّ صَاحِبَكَ قَدْ جَفَاكَ وَلَمْ يَجْعَلْكَ اللهُ بدَارِ هَوانٍ وَلاَ مَضْيَعَةٍ ، فَالْحَقْ بنَا نُوَاسِكَ، فَقُلْتُ حِينَ قَرَأْتُهَا: وَهَذِهِ أَيضًا مِنَ البَلاءِ، فَتَيَمَّمْتُ بهَا التَّنُّورَ فَسَجَرْتُهَا، حَتَّى إِذَا مَضَتْ أَرْبَعُونَ مِنَ الْخَمْسينَ وَاسْتَلْبَثَ الْوَحْيُ إِذَا رسولُ رسولِ الله - ﷺ - يَأتِيني، فَقالَ: إنَّ رسولَ الله - ﷺ - يَأمُرُكَ أَنْ تَعْتَزِلَ امْرَأتَكَ، فَقُلْتُ: أُطَلِّقُهَا أمْ مَاذَا أفْعَلُ؟ فَقالَ: لاَ، بَلِ اعْتَزِلْهَا فَلاَ تَقْرَبَنَّهَا، وَأَرْسَلَ إِلَى صَاحِبَيَّ بِمِثْلِ ذلِكَ. فَقُلْتُ لامْرَأتِي: الْحَقِي بِأهْلِكِ فَكُوني عِنْدَهُمْ حَتَّى يَقْضِيَ اللهُ في هَذَا الأمْرِ. فَجَاءتِ امْرَأةُ هِلاَلِ بْنِ أُمَيَّةَ رسولَ الله - ﷺ - فَقَالَتْ لَهُ: يَا رَسُولَ الله، إنَّ هِلاَلَ بْنَ أمَيَّةَ شَيْخٌ ضَائِعٌ لَيْسَ لَهُ خَادِمٌ، فَهَلْ تَكْرَهُ أَنْ أخْدُمَهُ؟ قَالَ: «لاَ، وَلَكِنْ لاَ يَقْرَبَنَّكِ» فَقَالَتْ: إِنَّهُ واللهِ ما بِهِ مِنْ حَرَكَةٍ إِلَى شَيْءٍ، وَوَالله مَا زَالَ يَبْكِي مُنْذُ كَانَ مِنْ أمْرِهِ مَا كَانَ إِلَى يَومِهِ هَذَا. فَقَالَ لي بَعْضُ أهْلِي: لَو اسْتَأْذَنْتَ رسولَ الله - ﷺ - في امْرَأَتِكَ فَقَدْ أَذِن لاِمْرَأةِ هلاَل بْنِ أمَيَّةَ أَنْ تَخْدُمَهُ؟ فَقُلْتُ: لاَ أسْتَأذِنُ فيها رسولَ الله - ﷺ - وَمَا يُدْرِيني مَاذَا يقُول رسولُ الله - ﷺ - إِذَا اسْتَأْذَنْتُهُ، وَأَنَا رَجُلٌ شَابٌ! فَلَبِثْتُ بِذَلِكَ عَشْرَ لَيَالٍ فَكَمُلَ لَنا خَمْسُونَ لَيْلَةً مِنْ حِينَ نُهِيَ عَنْ كَلاَمِنا، ثُمَّ صَلَّيْتُ صَلاَةَ الْفَجْرِ صَبَاحَ خَمْسِينَ لَيْلَةً عَلَى ظَهْرِ بَيْتٍ مِنْ بُيُوتِنَا، فَبَيْنَا أَنَا جَالِسٌ عَلَى الْحالِ الَّتي ذَكَرَ الله تَعَالَى مِنَّا، قَدْ ضَاقَتْ عَلَيَّ نَفْسي وَضَاقَتْ عَلَيَّ الأرْضُ بِمَا رَحُبَتْ، سَمِعْتُ صَوْتَ صَارِخٍ أوفَى عَلَى سَلْعٍ يَقُولُ بِأعْلَى صَوتِهِ: يَا كَعْبَ بْنَ مَالِكٍ أبْشِرْ، فَخَرَرْتُ سَاجِدًا ، وَعَرَفْتُ أنَّهُ قَدْ جَاءَ فَرَجٌ. فآذَنَ رسولُ الله - ﷺ - النَّاسَ بِتَوْبَةِ الله - ﷿ - عَلَيْنَا حِينَ صَلَّى صَلاةَ الفَجْر فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا، فَذَهَبَ قِبَلَ صَاحِبَيَّ مُبَشِّرونَ وَرَكَضَ رَجُلٌ إِلَيَّ فَرَسًا وَسَعَى سَاعٍ مِنْ أسْلَمَ قِبَلِي، وَأَوْفَى عَلَى الْجَبَلِ، فَكانَ الصَّوْتُ أسْرَعَ مِنَ الفَرَسِ، فَلَمَّا جَاءني الَّذِي سَمِعْتُ صَوْتَهُ يُبَشِّرُني نَزَعْتُ لَهُ ثَوْبَيَّ فَكَسَوْتُهُمَا إيَّاهُ بِبشارته، وَاللهِ مَا أمْلِكُ غَيْرَهُمَا يَوْمَئِذٍ، وَاسْتَعَرْتُ ثَوْبَيْنِ فَلَبسْتُهُما، وَانْطَلَقْتُ أتَأمَّمُ رسولَ الله - ﷺ - يَتَلَقَّاني النَّاسُ فَوْجًا فَوْجًا يُهنِّئونَني بالتَّوْبَةِ وَيَقُولُونَ لِي: لِتَهْنِكَ تَوْبَةُ الله عَلَيْكَ. حَتَّى دَخَلْتُ الْمَسْجِدَ فَإِذَا رسولُ الله - ﷺ - جَالِسٌ حَوْلَه النَّاسُ، فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللهِ - ﵁ - يُهَرْوِلُ حَتَّى صَافَحَني وَهَنَّأَنِي، والله مَا قَامَ رَجُلٌ مِنَ المُهَاجِرينَ غَيرُهُ - فَكَانَ كَعْبٌ لاَ يَنْسَاهَا لِطَلْحَةَ. قَالَ كَعْبٌ: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ الله - ﷺ - قَالَ وَهُوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُور: «أبْشِرْ بِخَيْرِ يَومٍ مَرَّ عَلَيْكَ مُذْ وَلَدَتْكَ أُمُّكَ» فَقُلْتُ: أمِنْ عِنْدِكَ يَا رَسُول الله أَمْ مِنْ عِندِ الله؟ قَالَ: «لاَ، بَلْ مِنْ عِنْدِ الله - ﷿ -»، وَكَانَ رسولُ الله - ﷺ - إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ حَتَّى كَأَنَّ وَجْهَهُ قِطْعَةُ قَمَرٍ وَكُنَّا نَعْرِفُ ذلِكَ مِنْهُ، فَلَمَّا جَلَسْتُ بَيْنَ يَدَيْهِ قُلْتُ: يَا رسولَ الله، إنَّ مِنْ تَوْبَتِي أَنْ أنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللهِ وَإِلَى رَسُولهِ. فَقَالَ رسولُ الله - ﷺ: «أمْسِكَ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ». فقلتُ: إِنِّي أُمْسِكُ سَهْمِي الَّذِي بِخَيبَر. وَقُلْتُ: يَا رسولَ الله، إنَّ الله تَعَالَى إِنَّمَا أنْجَانِي بالصِّدْقِ، وإنَّ مِنْ تَوْبَتِي أَنْ لا أُحَدِّثَ إلاَّ صِدْقًا مَا بَقِيتُ، فوَالله مَا عَلِمْتُ أَحَدًا مِنَ المُسْلِمينَ أبْلاهُ الله تَعَالَى في صِدْقِ الحَدِيثِ مُنْذُ ذَكَرْتُ ذلِكَ لِرسولِ الله - ﷺ - أحْسَنَ مِمَّا أبْلانِي الله تَعَالَى، واللهِ مَا تَعَمَّدْتُ كِذْبَةً مُنْذُ قُلْتُ ذلِكَ لِرسولِ الله - ﷺ - إِلَى يَومِيَ هَذَا، وإنِّي لأرْجُو أَنْ يَحْفَظَنِي الله تَعَالَى فيما بَقِيَ، قَالَ: فأَنْزَلَ الله تَعَالَى: ﴿لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ﴾ حَتَّى بَلَغَ: ﴿إِنَّهُ بِهِمْ رَؤُوفٌ رَحِيم وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ﴾ حَتَّى بَلَغَ: ﴿اتَّقُوا اللهَ وَكُونُوا مَعَ الصَّادِقِينَ﴾ [التوبة: ١١٧ - ١١٩] قَالَ كَعْبٌ: واللهِ ما أنْعَمَ الله عَليَّ مِنْ نعمةٍ قَطُّ بَعْدَ إذْ هَدَاني اللهُ للإِسْلامِ أَعْظَمَ في نَفْسِي مِنْ صِدقِي رسولَ الله - ﷺ - أَنْ لا أكونَ كَذَبْتُهُ، فَأَهْلِكَ كما هَلَكَ الَّذينَ كَذَبُوا؛ إنَّ الله تَعَالَى قَالَ للَّذِينَ كَذَبُوا حِينَ أنْزَلَ الوَحْيَ شَرَّ مَا قَالَ لأَحَدٍ، فقال الله تَعَالَى: ﴿سَيَحْلِفُونَ بِاللهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللهَ لا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ﴾ [التوبة: ٩٥ - ٩٦] قَالَ كَعْبٌ: كُنّا خُلّفْنَا أيُّهَا الثَّلاَثَةُ عَنْ أمْرِ أُولئكَ الذينَ قَبِلَ مِنْهُمْ رسولُ الله - ﷺ - حِينَ حَلَفُوا لَهُ فَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ وأرجَأَ رسولُ الله - ﷺ - أمْرَنَا حَتَّى قَضَى الله تَعَالَى فِيهِ بذِلكَ. قَالَ الله تَعَالَى: ﴿وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا﴾ وَليْسَ الَّذِي ذَكَرَ مِمَّا خُلِّفْنَا تَخلُّفُنَا عن الغَزْو، وإنَّمَا هُوَ تَخْلِيفُهُ إيّانا وإرْجَاؤُهُ أمْرَنَا عَمَّنْ حَلَفَ لَهُ واعْتَذَرَ إِلَيْهِ فقبِلَ مِنْهُ . مُتَّفَقٌ عليه. وفي رواية: أنَّ النَّبيّ - ﷺ - خَرَجَ في غَزْوَةِ تَبْوكَ يَومَ الخَميسِ وكانَ يُحِبُّ أَنْ يخْرُجَ يومَ الخمِيس. وفي رواية: وكانَ لاَ يقْدمُ مِنْ سَفَرٍ إلاَّ نَهَارًا في الضُّحَى، فإِذَا قَدِمَ بَدَأَ بالمَسْجِدِ فَصَلَّى فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ فِيهِ.
On the authority of ʿAbdullāh ibn Kaʿb ibn Mālik — who used to act as Kaʿb’s guide from among his sons when he became blind — who said: I heard Kaʿb ibn Mālik (may Allah be pleased with him) relate his story of when he stayed behind from the Messenger of Allah (ﷺ) in the expedition of Tabūk. Kaʿb said: I never stayed behind from the Messenger of Allah (ﷺ) in any expedition that he undertook, except in the expedition of Tabūk — except that I had also stayed behind in the expedition of Badr, though no one who stayed behind from that was reproached, for the Messenger of Allah (ﷺ) and the Muslims had only set out seeking the caravan of Quraysh, until Allah, the Exalted, brought them and their enemy together without any appointment. I was present with the Messenger of Allah (ﷺ) on the night of al-ʿAqabah, when we pledged ourselves to Islam, and I would not exchange it for being present at Badr, even though Badr is more renowned among people than it. Part of my account, when I stayed behind from the Messenger of Allah (ﷺ) in the expedition of Tabūk, is that I was never stronger or more affluent than I was when I stayed behind from him in that expedition. By Allah, I had never before gathered two riding-camels until I gathered them for that expedition. The Messenger of Allah (ﷺ) never intended an expedition but that he disguised it with another — until that expedition came. He undertook it in severe heat, facing a far journey, a waterless desert, and a large enemy force; so he made the situation clear to the Muslims that they might prepare the equipment for their expedition, and he informed them of the destination he intended. The Muslims with the Messenger of Allah were many, and no register kept record of them — he means by that the muster-roll (dīwān). Kaʿb said: So scarcely a man wished to absent himself but thought that it would remain hidden, as long as no revelation came down about it from Allah. The Messenger of Allah (ﷺ) undertook that expedition when the fruits had ripened and the shade was pleasant, and I was most inclined towards them. The Messenger of Allah (ﷺ) and the Muslims with him made ready, and I would set out in the morning to prepare with him, then return having accomplished nothing, saying to myself: I am able to do it whenever I wish. Things kept dragging on with me until the people set to in earnest. So the Messenger of Allah (ﷺ) set off one morning, and the Muslims with him, while I had accomplished nothing of my preparations. Then I would set out in the morning and return having done nothing. Things kept dragging on with me until they had hurried on and the expedition was all but missed. I resolved to depart and catch up with them — would that I had done so! — but it was not decreed for me. Whenever I went out among the people after the departure of the Messenger of Allah (ﷺ), it grieved me that I could find no one like myself to follow, except a man suspected of hypocrisy, or a man among the weak whom Allah had excused. The Messenger of Allah (ﷺ) did not mention me until he reached Tabūk; then he said, while sitting among the people at Tabūk: “What has Kaʿb ibn Mālik done?” A man from Banū Salimah said: “O Messenger of Allah, his two fine cloaks and his admiring of his own flanks have held him back.” Muʿādh ibn Jabal (may Allah be pleased with him) said to him: “What an evil thing you have said! By Allah, O Messenger of Allah, we know nothing but good of him.” The Messenger of Allah (ﷺ) said nothing. While he was thus, he saw a man in white, shimmering in the mirage. The Messenger of Allah (ﷺ) said: “Be Abū Khaythamah!” And lo, it was Abū Khaythamah al-Anṣārī — he it was who had given a ṣāʿ of dates in charity when the hypocrites mocked him. Kaʿb said: When it reached me that the Messenger of Allah (ﷺ) had set off returning from Tabūk, my distress came upon me, and I began to recall lies, saying: “With what shall I escape his anger tomorrow?” and I sought the help of every man of judgement among my family. When it was said that the Messenger of Allah (ﷺ) was about to arrive, the falsehood left me, until I knew that I could never save myself from him by anything, and I resolved upon truthfulness with him. The Messenger of Allah (ﷺ) arrived in the morning; and whenever he returned from a journey he would begin with the mosque, pray two rakʿahs in it, then sit for the people. When he had done that, the stay-behinds came to him making excuses and swearing oaths to him — they were some eighty-odd men. He accepted from them what they professed openly, renewed their pledge, sought forgiveness for them, and left their inner affairs to Allah, the Exalted — until I came. When I greeted him, he smiled the smile of one displeased, then said: “Come.” So I came, walking until I sat before him. He said to me: “What held you back? Had you not bought your mount?” I said: “O Messenger of Allah, by Allah, had I been sitting before anyone else of the people of this world, I would have thought to escape his anger with an excuse, for I have been given a gift of argument; but, by Allah, I know that if I tell you a lying account today with which you would be pleased with me, Allah would soon make you angry with me; and if I tell you a truthful account, by which you would be displeased with me, I yet hope for a good outcome from Allah, the Mighty and Majestic. By Allah, I had no excuse; by Allah, I was never stronger or more affluent than I was when I stayed behind from you.” The Messenger of Allah (ﷺ) said: “As for this one, he has told the truth. So rise until Allah decides concerning you.” Some men of Banū Salimah followed me and said to me: “By Allah, we have never known you to commit a sin before this. You were unable to offer the Messenger of Allah (ﷺ) the excuse that the other stay-behinds offered him; the Messenger of Allah’s seeking forgiveness for you would have sufficed for your sin.” By Allah, they kept rebuking me until I wanted to go back to the Messenger of Allah (ﷺ) and call myself a liar. Then I said to them: “Has anyone else met with this along with me?” They said: “Yes, two men said the like of what you said, and they were told the like of what was told to you.” I said: “Who are they?” They said: “Murārah ibn al-Rabīʿ al-ʿAmrī and Hilāl ibn Umayyah al-Wāqifī.” They mentioned to me two righteous men who had been present at Badr, in whom there was an example, so I held firm when they named them to me. The Messenger of Allah (ﷺ) forbade the people from speaking to the three of us, out of all who had stayed behind. So the people shunned us — or, he said, changed towards us — until the earth itself seemed strange to me; it was not the earth I knew. We remained thus for fifty nights. As for my two companions, they submitted and sat weeping in their houses; but I was the youngest and most robust of the people, so I would go out and attend the prayer with the Muslims, and walk about the markets, and no one would speak to me. I would come to the Messenger of Allah (ﷺ) and greet him as he sat after the prayer, asking myself: “Did his lips move in returning the greeting or not?” Then I would pray near him and steal glances at him; when I turned to my prayer, he would look at me, but when I turned towards him, he would turn away from me. When the harshness of the Muslims had gone on long against me, I walked until I climbed over the wall of the garden of Abū Qatādah — who was my cousin and the dearest of people to me — and greeted him; by Allah, he did not return my greeting. I said to him: “O Abū Qatādah, I implore you by Allah, do you not know that I love Allah and His Messenger (ﷺ)?” He was silent. I repeated, imploring him, and he was silent. I repeated, imploring him, and he said: “Allah and His Messenger know best.” My eyes overflowed, and I turned away and climbed back over the wall. While I was walking in the market of Madīnah, behold, a Nabataean from the Nabataeans of the people of al-Shām who had brought food to sell in Madīnah was saying: “Who will direct me to Kaʿb ibn Mālik?” People began pointing me out to him until he came to me and handed me a letter from the king of Ghassān — and I was a man who could write. I read it, and in it was: “To proceed: it has reached us that your companion has shunned you. Allah has not placed you in a house of humiliation or waste, so join us and we will console you.” When I read it I said: “This too is part of the trial,” and I took it to the oven and burned it. When forty of the fifty had passed and the revelation was delayed, behold, a messenger of the Messenger of Allah (ﷺ) came to me and said: “The Messenger of Allah (ﷺ) orders you to keep apart from your wife.” I said: “Shall I divorce her, or what shall I do?” He said: “No, only keep apart from her and do not approach her.” He sent the like of that to my two companions. So I said to my wife: “Join your family and stay with them until Allah decides in this matter.” The wife of Hilāl ibn Umayyah came to the Messenger of Allah (ﷺ) and said to him: “O Messenger of Allah, Hilāl ibn Umayyah is a helpless old man with no servant; do you object to my serving him?” He said: “No, but he must not approach you.” She said: “By Allah, he has no urge for anything; by Allah, he has done nothing but weep from the time this affair befell him until this day of his.” Some of my family said to me: “Would that you sought the permission of the Messenger of Allah (ﷺ) regarding your wife, for he has permitted the wife of Hilāl ibn Umayyah to serve him.” I said: “I will not seek the permission of the Messenger of Allah (ﷺ) regarding her, for I do not know what the Messenger of Allah (ﷺ) would say if I sought his permission, and I am a young man.” I remained thus for ten nights, until fifty nights were completed for us from the time speaking to us was forbidden. Then I prayed the Fajr prayer on the morning of the fiftieth night on the roof of one of our houses; and while I was sitting in the state that Allah, the Exalted, has described of us — my soul had become straitened for me and the earth had become narrow for me despite its vastness — I heard the voice of a caller who had climbed Mount Salʿ, calling at the top of his voice: “O Kaʿb ibn Mālik, rejoice!” I fell down in prostration, and knew that relief had come. The Messenger of Allah (ﷺ) had announced to the people that Allah, the Mighty and Majestic, had accepted our repentance when he prayed the Fajr prayer, so the people went to bring us the good news. Bringers of good news went to my two companions, and a man galloped a horse to me, and a runner from Aslam hastened towards me and climbed the mountain — and the voice was swifter than the horse. When the one whose voice I had heard came to me bringing the good news, I took off my two garments and clothed him with them for his good news; by Allah, I owned nothing but them that day, and I borrowed two garments and put them on. I set off making for the Messenger of Allah (ﷺ), with people meeting me in groups, congratulating me on the repentance and saying to me: “May the acceptance of your repentance by Allah be blessed for you.” Until I entered the mosque, and there was the Messenger of Allah (ﷺ) sitting with people around him; Ṭalḥah ibn ʿUbaydillāh (may Allah be pleased with him) rose, hurrying, until he shook my hand and congratulated me. By Allah, no man of the Muhājirūn rose besides him — and Kaʿb never forgot it of Ṭalḥah. Kaʿb said: When I greeted the Messenger of Allah (ﷺ), he said, his face shining with joy: “Rejoice at the best day that has passed over you since your mother bore you.” I said: “Is it from you, O Messenger of Allah, or from Allah?” He said: “No, rather from Allah, the Mighty and Majestic.” When the Messenger of Allah (ﷺ) was pleased, his face would shine until it was as though his face were a piece of the moon, and we would recognise that in him. When I sat before him I said: “O Messenger of Allah, part of my repentance is that I should divest myself of my wealth as charity to Allah and to His Messenger.” The Messenger of Allah (ﷺ) said: “Keep back some of your wealth for yourself, for that is better for you.” I said: “I shall keep my share that is in Khaybar.” And I said: “O Messenger of Allah, Allah, the Exalted, saved me only through truthfulness, and part of my repentance is that I shall tell nothing but the truth as long as I live.” By Allah, I know of no one among the Muslims whom Allah, the Exalted, has tested in truthful speech, since I mentioned that to the Messenger of Allah (ﷺ), better than He has tested me. By Allah, I have never deliberately told a lie since I said that to the Messenger of Allah (ﷺ) up to this day of mine, and I hope that Allah, the Exalted, will protect me in what remains. Allah, the Exalted, sent down: “Allah has certainly turned in mercy to the Prophet and the Emigrants and the Helpers who followed him in the hour of hardship…” until He reached: “Indeed, to them He is Kind and Merciful. And [He turned] to the three who were left behind, until, when the earth, vast as it is, became narrow for them…” until He reached: “Fear Allah and be with the truthful” [al-Tawbah: 117–119]. Kaʿb said: By Allah, Allah never bestowed upon me a favour, after guiding me to Islam, greater in my soul than my truthfulness to the Messenger of Allah (ﷺ), that I did not lie to him and so perish as those who lied perished; for Allah, the Exalted, said of those who lied, when the revelation came down, the worst that He said of anyone. Allah, the Exalted, said: “They will swear to you by Allah, when you return to them, that you may turn away from them. So turn away from them; they are an abomination, and their refuge is Hell, a recompense for what they used to earn. They swear to you that you may be pleased with them; but even if you are pleased with them, Allah is not pleased with the rebellious people” [al-Tawbah: 95–96]. Kaʿb said: We three were left behind, apart from the affair of those from whom the Messenger of Allah (ﷺ) accepted when they swore to him — so he renewed their pledge and sought forgiveness for them — and the Messenger of Allah (ﷺ) deferred our affair until Allah, the Exalted, decided concerning it. By this Allah, the Exalted, said: “And to the three who were left behind.” What is meant by our being ‘left behind’ is not our staying behind from the expedition, but rather His deferring us and postponing our affair beyond those who swore to him and made excuses to him, whom he accepted. Agreed upon. In a narration: that the Prophet (ﷺ) set out in the expedition of Tabūk on a Thursday, and he used to love to set out on a Thursday. In a narration: he would not return from a journey except by day, in the forenoon; and when he arrived he would begin with the mosque, pray two rakʿahs in it, then sit in it.
وَعَنْ أبي نُجَيد - بضَمِّ النُّونِ وفتحِ الجيم - عِمْرَانَ بنِ الحُصَيْنِ الخُزَاعِيِّ ﵄: أنَّ امْرَأةً مِنْ جُهَيْنَةَ أتَتْ رسولَ الله - ﷺ - وَهِيَ حُبْلَى مِنَ الزِّنَى، فقالتْ: يَا رسولَ الله، أصَبْتُ حَدًّا فَأَقِمْهُ عَلَيَّ، فَدَعَا نَبيُّ الله - ﷺ - وَليَّها، فقالَ: «أَحْسِنْ إِلَيْهَا، فإذا وَضَعَتْ فَأْتِني» فَفَعَلَ فَأَمَرَ بهَا نبيُّ الله - ﷺ - فَشُدَّتْ عَلَيْهَا ثِيَابُهَا، ثُمَّ أَمَرَ بِهَا فَرُجِمَتْ، ثُمَّ صَلَّى عَلَيْهَا. فقالَ لَهُ عُمَرُ: تُصَلِّي عَلَيْهَا يَا رَسُول الله وَقَدْ زَنَتْ؟ قَالَ: «لَقَدْ تَابَتْ تَوْبَةً لَوْ قُسِمَتْ بَيْنَ سَبْعِينَ مِنْ أهْلِ المَدِينَةِ لَوَسِعَتْهُمْ، وَهَلْ وَجَدْتَ أَفضَلَ مِنْ أَنْ جَادَتْ بنفْسِها لله - ﷿؟!». رواه مسلم.
On the authority of Abū Nujayd — with a ḍamma on the nūn and a fatḥa on the jīm — ʿImrān ibn al-Ḥuṣayn al-Khuzāʿī (may Allah be pleased with them both): a woman from Juhaynah came to the Messenger of Allah (ﷺ) while she was pregnant from adultery, and said: “O Messenger of Allah, I have committed an offence deserving a prescribed punishment (ḥadd), so carry it out upon me.” The Prophet of Allah (ﷺ) called her guardian and said: “Treat her well, and when she has given birth, bring her to me.” He did so. Then the Prophet of Allah (ﷺ) gave orders concerning her, and her garments were tied around her; then he ordered that she be stoned, and she was stoned. Then he prayed over her. ʿUmar said to him: “Do you pray over her, O Messenger of Allah, when she has committed adultery?” He said: “She has repented such a repentance that, were it divided among seventy of the people of Madīnah, it would suffice them. And have you found anything better than that she gave herself generously for Allah, the Mighty and Majestic?” Narrated by Muslim.
وعن ابنِ عباسٍ - ﵄ - أنَّ رَسُولَ الله - ﷺ - قَالَ: «لَوْ أنَّ لابنِ آدَمَ وَادِيًا مِنْ ذَهَبٍ أحَبَّ أَنْ يكُونَ لَهُ وَادِيانِ، وَلَنْ يَمْلأَ فَاهُ إلاَّ التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ». مُتَّفَقٌ عليه.
On the authority of Ibn ʿAbbās (may Allah be pleased with them both): the Messenger of Allah (ﷺ) said: “If the son of Adam had a valley of gold, he would wish to have two valleys; nothing will fill his mouth but dust; and Allah turns in acceptance towards whoever repents.” Agreed upon.
وعن أبي هريرة - ﵁ - أنَّ رسولَ الله - ﷺ - قَالَ: «يَضْحَكُ اللهُ ﷾ إِلَى رَجُلَيْنِ يَقْتلُ أَحَدهُمَا الآخَرَ يَدْخُلانِ الجَنَّةَ، يُقَاتِلُ هَذَا في سَبيلِ اللهِ فَيُقْتَلُ، ثُمَّ يتُوبُ اللهُ عَلَى القَاتلِ فَيُسْلِم فَيُسْتَشْهَدُ». مُتَّفَقٌ عليه.
On the authority of Abū Hurayrah (may Allah be pleased with him): the Messenger of Allah (ﷺ) said: “Allah smiles at two men, one of whom kills the other, yet both enter Paradise: one fights in the way of Allah and is killed, then Allah turns in acceptance towards the killer, so he embraces Islam and is then martyred.” Agreed upon.