Verses of the Glorious Qur’an in Praise of the Companions – Verses 41 – 50

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41.Their success and the good and eternity that awaits them in Jannat

Allah subhanahu wa ta ‘ala states in the Qur’an:

 

لَٰكِنِ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۚ وَأُولَٰئِكَ لَهُمُ الْخَيْرَاتُ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

But the Messenger and those who believed with him fought with their wealth and their lives. Those will have (all that is) good and it is those who are the successful. Allah has prepared for them gardens beneath which rivers flow, wherein they will abide eternally. That is the great attainment.^[1]

 

After mentioning the conditions of the hypocrites in the verses preceding this verse, Allah subhanahu wa ta ‘ala mentioned the condition of the believing Companions radiya Llahu ‘anhum with His Prophet salla Llahu ‘alayhi wa sallam. He praised them, described them, commended them, and explained their status in the Hereafter, in addition to His honouring them in this world. This is:

A. He described them with having iman, which will never be removed from them or lifted, Allah willing. This is a medal hung on the chest of each one of them. Whoever seeks to remove or diminish it from them has disobeyed Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam. Therefore, there is destruction for him if he does not repent.

B. Allah subhanahu wa ta ‘ala has honoured them—in many verses—with the company of His Prophet salla Llahu ‘alayhi wa sallam. This is a great and noble merit, because if they are blessed with the company of the Prophet salla Llahu ‘alayhi wa sallam in this world, they will attain the same status, Allah willing, in the Hereafter. Companionship is much higher than seeking reward. Don’t you see that Fir’awn’s wife asked for companionship before seeking Jannat, as Allah subhanahu wa ta ‘ala says:

 

وَضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

And Allah presents an example of those who believed: the wife of Pharaoh, when she said, “My Lord, build for me near You a house in Paradise.”^[2]

 

She asked for companionship before seeking a house.

 

C. Their Jihad with the Prophet salla Llahu ‘alayhi wa sallam with their wealth and lives, and this is what they possess.

D. Allah subhanahu wa ta ‘ala honoured them by granting them good in the Hereafter, in the Gardens of Jannat, such as women, gardens, eternal bliss, and lofty ranks… and all that which only Allah subhanahu wa ta ‘ala knows of.

E. These are the successful, triumphant ones. Whoever succeeds in the sight of Allah will never be disappointed. Therefore, woe to those who claim their disbelief and misguidance, for they have falsified Allah subhanahu wa ta ‘ala in what He has affirmed and informed us.

F. The gardens beneath which rivers flow that Allah subhanahu wa ta ‘ala has prepared for them.

G. Allah subhanahu wa ta ‘ala has established eternal life for them in these gardens and orchards with everlasting bliss, in the neighbourhood of a Generous Lord and the company of the Prophet salla Llahu ‘alayhi wa sallam. For whomsoever Allah subhanahu wa ta ‘ala has decreed eternal life in Jannat, will never leave Jannat, for Allah’s subhanahu wa ta ‘ala promise is never broken. Furthermore, that person is a believer, for Jannat is only for believers, and it is for them. Allah subhanahu wa ta ‘ala has forbidden the polytheists, disbelievers, and hypocrites from entering it. Thus, whoever claims that they are disbelievers, he has disobeyed Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, and has been arrogant towards Allah subhanahu wa ta ‘ala. Hence, destruction awaits him unless he repents.

H. All of this is a great triumph from Allah subhanahu wa ta ‘ala for His Prophet salla Llahu ‘alayhi wa sallam and the believers with him: first among them being the Companions radiya Llahu ‘anhum; and others will follow them, Allah willing. Allah subhanahu wa ta ‘ala knows best.

 

42. The weeping of those who were unable to fight in the path of Allah

Allah subhanahu wa ta ‘ala says:

 

وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ

Nor (is there blame) upon those who, when they came to you for you to take them along, you said, “I can find nothing upon which to carry you.” They turned back while their eyes overflowed with tears out of grief that they could not find something to spend (for the cause of Allah).^[3]

 

This verse discusses some of the Companions—known as the Weepers. They were seven individuals who were needy and poor. They came to the Prophet salla Llahu ‘alayhi wa sallam to get a conveyance for the Battle of Tabuk. The Prophet salla Llahu ‘alayhi wa sallam said to them, “By Allah, I cannot find anything to carry you on.”

They turned away, weeping, and it was difficult for them to stay away from Jihad, especially with the Prophet salla Llahu ‘alayhi wa sallam, and they had neither wealth nor means of transportation. When Allah subhanahu wa ta ‘ala saw their sincerity in their love for Him and His Prophet salla Llahu ‘alayhi wa sallam and their eagerness to obey and comply and to go forth with the Prophet salla Llahu ‘alayhi wa sallam in Jihad, He revealed their exoneration.

This verse explains:

A. The expiation of sin from them despite their failure to participate in Jihad due to the lack of wealth and means of transportation.

B. Their eagerness to participate in Jihad, despite their poverty and need, especially with the Prophet salla Llahu ‘alayhi wa sallam.

C. They turned back with their eyes overflowing with tears of grief for not finding anything to spend.

D. Since their absence was due to an excuse—despite their desire and eagerness to participate—Allah subhanahu wa ta ‘ala will decree for them a great reward. They will have a share with the mujahidin in their reward. The hadith of Anas radiya Llahu ‘anhu was previously mentioned, wherein the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن بالمدينة أقواما ما سرتم مسيرا ولا قطعتم واديا إلا كانوا معكم قالوا يا رسول الله وهم بالمدينة قال وهم بالمدينة حبسهم العذر

“There are people in Madinah who were with you wherever you went and whenever you crossed a valley.”

They asked, “O Messenger of Allah, while they were in Madinah?”

He affirmed, “While they were in Madinah. An excuse prevented them.”

 

This is the wording of al Bukhari. Muslim narrated it in a similar manner from the hadith of Jabir ibn ‘Abdullah radiya Llahu ‘anhuma, adding to his narration:

إلا شركوكم في الأجر

Except that they share in the reward with you.

 

Allah subhanahu wa ta ‘ala knows best.

 

43. Allah’s subhanahu wa ta ‘ala pleasure upon the forerunners amongst them and those who followed in a good way

Allah subhanahu wa ta ‘ala declares:

 

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

And the first forerunners (in the faith) among the Muhajirin and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.^[4]

 

Allah subhanahu wa ta ‘ala has mentioned the virtues of the early Muhajirin and Ansar radiya Llahu ‘anhum—i.e. before the Treaty of al Hudaybiyyah. Some say that they were the ones who performed Salah facing the two Qiblahs with the Prophet salla Llahu ‘alayhi wa sallam—and other Companions who followed them in a good way radiya Llahu ‘anhum.

This becomes evident from the following:

A. Allah’s pleasure with them. His pleasure includes the early Muhajirin, Ansar, and those Companions who followed them in a good way. Whomever Allah subhanahu wa ta ‘ala is pleased with has surpassed all goodness, achieved above all desires, is fortunate beyond all fortunes, and is provided with sustenance beyond all sustenance, for there is nothing above His pleasure upon His servant. This is the grace of Allah subhanahu wa ta ‘ala, which He bestowed upon them due their obedience and servitude to Him.

B. Their satisfaction with Allah subhanahu wa ta ‘ala, due to the generous reward He has bestowed upon them, and the recognition of their servitude to Him. Whoever is satisfied with Allah subhanahu wa ta ‘ala as their Lord is lower than that person with whom his Lord is satisfied. There is goodness in all.

C. The luxurious gardens and eternal life that Allah subhanahu wa ta ‘ala has prepared for them. They will never taste death therein, nor will they ever be expelled from it. This is why Allah subhanahu wa ta ‘ala emphasised this by saying, forever.

D. Their success of what they desired and attainment of what they loved, achieving salvation and the great victory, as Allah subhanahu wa ta ‘ala said, “That is the great attainment.” This is what every rational believer longs for; that his Lord be pleased with him, and he be pleased with his Lord subhanahu wa ta ‘ala and his Master honours him with eternal life in the Gardens of eternal bliss. This is the goal of every rational person and the endeavour of every worker. Allah subhanahu wa ta ‘ala knows best.

E. Eternal life in Jannat, because the bliss of Jannat requires a life that perceives this bliss, is blessed with this eternity, enjoys the gardens, and rejoices its greenery and water. That is why Allah subhanahu wa ta ‘ala said:

 

وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

And indeed, the home of the Hereafter – that is the life, if they only knew.^[5]

 

It is the eternal life, and the truth that never fades or ends. Rather, it continues forever and ever. Allah subhanahu wa ta ‘ala knows best.

F. When Allah subhanahu wa ta ‘ala was pleased with the first among the Muhajirin and Ansar and those who followed them in goodness, He will never be displeased with them, for if He did not know the true nature of their condition, the conviction of their iman, the sincerity of their intention, the certainty of their iman, and their devotion to Him subhanahu wa ta ‘ala, He would not have been pleased with them, nor would He have honoured them with forgiveness and eternity in Jannat. This is because Allah’s subhanahu wa ta ‘ala knowledge is connected to the past, present, and future. If He did not know that they would remain steadfast in their iman and conviction, He would not have described them in this manner. Allah subhanahu wa ta ‘ala knows best.

Woe to those who hate them, revile them, or disparage them—or some of them, especially their early leaders, the ten obliging ones, the four virtuous ones, the Sheikhayn (the two elders), and the front-runner and most excellent of the Companions radiya Llahu ‘anhum. Whoever does this, has disobeyed Allah subhanahu wa ta ‘ala and accepted something other than what He intends and loves and what His Prophet salla Llahu ‘alayhi wa sallam declared, regarding their conclusive iman, complete servitude, and Allah’s subhanahu wa ta ‘ala pleasure with them. Such a thing indicates to the weakness—or diminishing—of their iman, a mental disorder, or confusion of the mind. We seek refuge in Allah.

 

44. Allah’s subhanahu wa ta ‘ala love for the people of the Quba’ Masjid who purify themselves

Allah subhanahu wa ta ‘ala states:

 

لَا تَقُمْ فِيهِ أَبَدًا ۚ لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

Do not stand (for prayer) within it – ever. A Masjid founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves.^[6]

 

After Allah subhanahu wa ta ‘ala mentioned al Masjid al Dirar (Mosque of dissent)—which the hypocrites built and to which they invited the Prophet salla Llahu ‘alayhi wa sallam to perform Salah therein, so that they could use it as an observatory for those who wage war against Allah and his Prophet salla Llahu ‘alayhi wa sallam—and forbidding His Prophet salla Llahu ‘alayhi wa sallam from standing in it; this was shortly before his departure for the Battle of Tabuk, Allah subhanahu wa ta ‘ala praised Masjid Quba’—which is close to it—as it was founded on piety from the first day since it was built by the Prophet salla Llahu ‘alayhi wa sallam upon his arrival in Madinah after his emigration. Allah subhanahu wa ta ‘ala praised the inhabitants of this Masjid and declared that He loves them.

This verse contains:

A. Allah’s subhanahu wa ta ‘ala praise for the Masjid that was founded on piety from the first day. Majority of scholars hold the view that it refers to Masjid Quba’. Others say it refers to the Masjid of the Prophet salla Llahu ‘alayhi wa sallam. I have explained this issue with its evidences in Fada’il al Madinah al Munawwarah, so refer to it if you wish.^[7]

B. Allah subhanahu wa ta ‘ala encouraged His Prophet salla Llahu ‘alayhi wa sallam to perform Salah in this Masjid. He subhanahu wa ta ‘ala praised it and confirmed that it was founded on piety from the first day, as the one who built it was the Prophet salla Llahu ‘alayhi wa sallam himself. Therefore, he would visit it on foot and on a conveyance every Saturday. He would also visit it on Mondays, as has been proven. I have explained this in Fada’il al Madinah al Munawwarah.

C. Allah’s subhanahu wa ta ‘ala praise for the people of Quba’ due to their love for purification and their purification when performing Salah, as they combined mud clots and water when cleansing after relieving themselves. Several texts have been narrated regarding the Prophet salla Llahu ‘alayhi wa sallam asking the people of Quba’ about Allah’s subhanahu wa ta ‘ala praise for them for purification, as to what their practice was. I have mentioned many such reports in Fada’il al Madinah al Munawwarah, so refer to them.

D. Allah subhanahu wa ta ‘ala informed us that He loves these pure people. All of them were Companions from the Ansar radiya Llahu ‘anhum. If purification from impurity and filth is important, then purification from sins and purification of the soul is more important. Allah subhanahu wa ta ‘ala knows best.

 

45. Allah’s subhanahu wa ta ‘ala purchase of their lives and wealth in exchange for Jannat

Allah subhanahu wa ta ‘ala states in the Qur’an:

 

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ

Indeed, Allah has purchased from the believers their lives and their properties (in exchange) for that they will have Jannat. They fight in the cause of Allah, so they kill and are killed. (It is) a true promise (binding) upon Him in the Torah and the Injil and the Qur’an. And who is truer to his covenant than Allah? So, rejoice in your transaction which you have contracted. And it is that which is the great attainment. (Such believers are) the repentant, the worshippers, the praisers (of Allah), the travellers (for His cause), those who bow and prostrate (in prayer), those who enjoin what is right and forbid what is wrong, and those who observe the limits (set by) Allah. And give good tidings to the believers.^[8]

 

When the Ansar radiya Llahu ‘anhum pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam at the Second Pledge of al ‘Aqabah, they said to him, “Set whatever conditions you wish for your Lord and for yourself.” When he set the conditions, they asked, “What will we get if we do that?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Jannat.”

They said, “The sale is profitable. The sale is profitable. We neither cancel it nor will we ask to cancel it.”

Allah subhanahu wa ta ‘ala praised these believers, from whom He purchased their souls and wealth, with these beautiful qualities, which are only found together in them, and these two verses were revealed.^[9]

In this first verse we find the following:

A. The Companions radiya Llahu ‘anhum sold their souls and wealth to Allah subhanahu wa ta ‘ala. This was evident in their Jihad.

B. Allah subhanahu wa ta ‘ala made Jannat their recompense.

C. They fight in the cause of Allah, whether they are killed or they kill (the enemy) and return with the spoils, Jannat is obligatory for them. This is clear from the following hadith:

 

عن أبي هريرة رضي الله تعالى عنه أن رسول الله صلى الله عليه وسلم قال تكفل الله لمن جاهد في سبيله لا يخرجه من بيته إلا جهاد في سبيله وتصديق كلمته بأن يدخله الجنة أو يرجعه إلى مسكنه الذي خرج منه مع ما نال من أجر أو غنيمة

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said, “Allah has guaranteed those who strive in His cause—nothing drives them from their homes except Jihad in His path and belief in His word—that He will admit them into Jannat or return them to the home from which they left, with whatever reward or spoils they gained.”^[10]

 

D. Allah subhanahu wa ta ‘ala strengthening this promise to the believers, as He revealed it in His heavenly books, i.e. the Tawrah, Injil, and Qur’an. He has decreed it upon Himself, and He will never break His promise. Who is more faithful to His covenant than Allah? No one, for He does not break His promise.

E. Allah subhanahu wa ta ‘ala asked the believers who pledged allegiance to rejoice with this sale, and He fulfilled this covenant. All of this is a great success and eternal bliss from the Generous Lord.

F. This is the only instance in which soul is mentioned before wealth, because Allah subhanahu wa ta ‘ala is the purchaser, whereas in Jihad wealth is mentioned before the soul, because wealth is valueless to Allah subhanahu wa ta ‘ala and the soul is more precious to Allah subhanahu wa ta ‘ala than wealth. Moreover, the soul is the owner of wealth. They would have given Allah subhanahu wa ta ‘ala their most precious possession. Allah subhanahu wa ta ‘ala knows best.

G. Allah’s subhanahu wa ta ‘ala testimony to their sincerity; He clarified that they are striving in His path and not anyone else’s path.

H. Allah’s subhanahu wa ta ‘ala testimony to their iman, as the deal with them was upon their characteristic as believers, not anything else. This is their indispensable characteristic. Allah subhanahu wa ta ‘ala knows best.

I. Allah subhanahu wa ta ‘ala made the outcome of the aforementioned sale contract a great victory.

J. Allah subhanahu wa ta ‘ala praised them with their characteristics that He mentioned, i.e., being repentant, worshipping, praising, striving, fasting, bowing, prostrating, enjoining what is right, forbidding what is wrong, and preserving the limits of Allah subhanahu wa ta ‘ala.

K. Allah subhanahu wa ta ‘ala concluded these descriptions, gifts, and praises with the sentence, “And give good tidings to the believers.” Allah subhanahu wa ta ‘ala concealed the matter which they were given good tidings of, to magnify its importance and so that the good tidings would encompass everything a believer with conviction could expect. Allah subhanahu wa ta ‘ala knows best.

 

46. Allah’s subhanahu wa ta ‘ala favour and His acceptance of repentance from the Army of Difficulty

Allah subhanahu wa ta ‘ala said:

 

لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ

Allah has already forgiven the Prophet and the Muhajirin and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined (to doubt), and then He forgave them. Indeed, He was to them Kind and Merciful.^[11]

 

This verse was revealed regarding the Battle of Tabuk and describes the Companions’ condition at that time. They set out in intense heat, with little provisions and water, during a year of severe drought. Therefore, the army was called the Army of Difficulty. It also mentions Allah’s subhanahu wa ta ‘ala favour upon them.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

أنه قيل لعمر بن الخطاب رحمة الله عليه حدثنا في شأن العسرة فقال عمر خرجنا مع رسول الله إلى تبوك في قيظ شديد فنزلنا منزلا أصابنا فيه عطش حتى ظننا أن رقابنا ستنقطع حتى إن كان الرجل ليذهب يلتمس الماء فلا يرجع حتى يظن أن رقبته ستنقطع حتى إن الرجل لينحر بعيره فيعصر فرته فيشربه ويجعل ما بقي على كبده فقال أبو بكر الصديق يا رسول الله إن الله قد عودك في الدعاء خيرا فادع لنا قال تحب ذلك قال نعم فرفع يديه فلم يرجعهما حتى قالت السماء فأظلت ثم سكبت فملؤوا ما معهم ثم ذهبنا ننظر فلن نجدها جاوزت العسكر

Someone said to ‘Umar ibn al Khattab radiya Llahu ‘anhu, “Tell us about (the army of) hardship.”

‘Umar radiya Llahu ‘anhu said, “We went out with the Prophet salla Llahu ‘alayhi wa sallam to Tabuk in intense heat. We stopped at a place where we were overcome with thirst, to the point that we thought our necks would break. A man would go looking for water and not return until he thought his neck would break. A man would slaughter his camel, squeeze its udders and drink it, and put what was left on his liver. Abu Bakr al Siddiq said, “O Messenger of Allah, Allah has accustomed you well with supplication, so supplicate for us.”

He salla Llahu ‘alayhi wa sallam asked, “Would you like that?”

Abu Bakr radiya Llahu ‘anhu said, “Yes.”

Then the Prophet salla Llahu ‘alayhi wa sallam raised his hands and did not bring them back down until the sky responded; it shaded, then poured. They filled what they had with them. Then we went to look and found the rain had not passed beyond the army.^[12]

 

This verse entails:

A. The mention of the acceptance of repentance of the Prophet salla Llahu ‘alayhi wa sallam, and the Muhajirin and Ansar radiya Llahu ‘anhum, at the beginning of the verse, is purely out of favour from Allah subhanahu wa ta ‘ala. This was before mentioning the sin. As for the mention of the second repentance at the end of the verse, it is after mentioning the sin, to indicate acceptance and forgiveness, and that whoever’s repentance Allah subhanahu wa ta ‘ala accepts, He will not punish him, as mentioned by Ibn ‘Abbas radiya Llahu ‘anhuma, because Allah subhanahu wa ta ‘ala loves those who repent, and the one who repents from sin is like one who has no sin.

B. The discussion begins by mentioning the acceptance of repentance of the Prophet salla Llahu ‘alayhi wa sallam because he was the reason for their repentance. Therefore, Allah subhanahu wa ta ‘ala mentioned him with them, as in His statement, “Then for Allah is a fifth of it, and for the Messenger…” because the Prophet salla Llahu ‘alayhi wa sallam is infallible, as is well-known. There are several such examples in the Qur’an.

C. Allah subhanahu wa ta ‘ala praising them for following the Prophet salla Llahu ‘alayhi wa sallam in this expedition, despite the intense heat, long distance, scarcity of provisions, conveyance, and water, and year of famine. Every ten of them set out on a single camel, to such an extent that some of them were considering staying behind due to the hardship and difficulty they had to endure in their journey and expedition. Then Allah subhanahu wa ta ‘ala redressed them through His grace and mercy, accepted their repentance for this plan or resolve, and granted them the opportunity of repentance, return, and steadfastness.

D. Allah subhanahu wa ta ‘ala concluded the verse saying, “Indeed, He was to them Kind and Merciful.” The Prophet subhanahu wa ta ‘ala is Kind to them and does not strip them of their iman, after they had endured a great test in the cause of Allah. They endured hardships, difficulties, a severe journey, and fear for the long journey and the powerful enemy, in addition to the hunger and thirst they suffered. Yet, He is Merciful and Kind to them. Hence, Allah subhanahu wa ta ‘ala accepted their repentance and forgave them for what transpired in their hearts about staying behind. This is also the ultimate honour and favour.

E. Allah subhanahu wa ta ‘ala singled them out with these two names and included them in these two mercies, (compassion and mercy) because Allah subhanahu wa ta ‘ala is pleased with them, and they deserve this favour and praise, for what they sacrificed and offered, along with firm faith, absolute certainty, and utmost sincerity. May Allah subhanahu wa ta ‘ala be pleased with them and satisfy them and resurrect us with them under the banner of the Prophet salla Llahu ‘alayhi wa sallam.

F. Thereafter, Allah subhanahu wa ta ‘ala singled out the Muhajirin and Ansar radiya Llahu ‘anhum for mention because they constituted the majority of the army, and to demonstrate their virtue and status.

G. Allah’s subhanahu wa ta ‘ala love for these Companions radiya Llahu ‘anhum—the Muhajirin and Ansar—by accepting their repentance. Allah subhanahu wa ta ‘ala has informed us that He loves those who repent, just as He loves those who purify themselves.

 

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

Indeed, Allah loves those who repent and loves those who purify themselves.^[13]

 

Allah’s subhanahu wa ta ‘ala acceptance of repentance is superior to the repentance of a servant, because the servant’s repentance is dependent on Allah’s subhanahu wa ta ‘ala grace and decree. If He wills, He accepts it, and if He wills, He does not. As for Allah’s subhanahu wa ta ‘ala acceptance of repentance from a servant, it is certainly accepted. When Allah subhanahu wa ta ‘ala loves those who repent, and this is mentioned repeatedly, then how about those whose repentance Allah subhanahu wa ta ‘ala accepts?

H. This verse was revealed during the Battle of Tabuk, the last battle undertaken by the Prophet salla Llahu ‘alayhi wa sallam which took place in Rajab 9 AH, without any differences of opinion, as mentioned by al Hafiz rahimahu Llah. This means that the attainment of repentance, forgiveness, and then love for the Companions radiya Llahu ‘anhum was at the end of the life of the Prophet salla Llahu ‘alayhi wa sallam, especially since the acceptance of repentance is mentioned for the Prophet salla Llahu ‘alayhi wa sallam along with the Muhajirin and Ansar radiya Llahu ‘anhum.

 

لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ

Allah has already forgiven the Prophet and the Muhajirin and the Ansar.

 

Therefore, whoever seeks to strip them of these attributes, viz. iman, love, and acceptance of repentance from Allah subhanahu wa ta ‘ala, or to describe them with the opposite, has falsified Allah and contradicted His words and rulings. He is in great danger if he does not repent.

 

47. Allah’s subhanahu wa ta ‘ala acceptance of the repentance for the three who stayed behind from the Battle of Tabuk

Allah subhanahu wa ta ‘ala states:

 

وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

And (He also forgave) the three who were left alone (i.e., boycotted, regretting their error) to the point that the earth closed in on them in spite of its vastness and their souls confined (i.e., anguished) them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of Repentance, the Merciful. O you who have believed, fear Allah and be with those who are true.^[14]

 

This verse discusses Allah’s subhanahu wa ta ‘ala forgiveness of the three Companions—Ka’b ibn Malik, Murarah ibn al Rabi’, and Hilal ibn Umayyah radiya Llahu ‘anhum, all of whom were from the Ansar—who stayed behind from the Battle of Tabuk without any excuse. When the Prophet salla Llahu ‘alayhi wa sallam returned from Tabuk, these three came to him and confessed to their absence without any excuse. The Prophet salla Llahu ‘alayhi wa sallam left them until Allah subhanahu wa ta ‘ala passed a ruling regarding them. The Qur’an mentions their psychological state; that the earth, despite its vastness, became too narrow for them, regretting their absence from Jihad with the Prophet salla Llahu ‘alayhi wa sallam. Their souls became constricted by the worry and grief that befell them. Moreover, they realised that nothing could save them from Allah’s punishment nor is there any refuge from Allah except Him, by turning to Him and repenting. Then Allah subhanahu wa ta ‘ala granted them the ability to repent and return to Allah, and He accepted their repentance.

Allah subhanahu wa ta ‘ala repeated His acceptance of their repentance twice:

First when He linked them with those in the previous verse, “Allah has already forgiven the Prophet and the Muhajirin and the Ansar”—as mentioned in the first chapter. Then He used a conjunction and said, “And (He also forgave) the three who were left alone.” Thereafter, He mentioned His acceptance of their repentance a second time, stating, “Then He turned to them so they could repent.” Thus, Allah subhanahu wa ta ‘ala relieved them because of their truthfulness towards His Prophet salla Llahu ‘alayhi wa sallam regarding their remaining behind. The outcome of their truthfulness was good for them, and He accepted their repentance. For this reason, Allah subhanahu wa ta ‘ala encouraged the believers to attain piety and hold onto truthfulness and its people, so that they would be among them and be saved from destruction. He would grant them relief and a way out, as happened to these three.

The story of those who stayed behind; what happened to them and the hardship and suffering they endured as they remained for fifty days with no one speaking to them or greeting them… until the acceptance of their repentance was revealed to the Prophet salla Llahu ‘alayhi wa sallam, has been reported in Sahih al Bukhari and Sahih Muslim and other books from Ka’b ibn Malik radiya Llahu ‘anhu, one of the three. I will mention the hadith despite its length so that the intended meaning becomes clear.

Ka’b ibn Malik radiya Llahu ‘anhu narrates:

لم أتخلف عن رسول الله في غزوة غزاها قط إلا غزوة تبوك غير أني تخلفت في غزوة بدر ولم يعاتب أحداً تخلف عنه وكان من خبري حين تخلفت عن رسول الله صلى الله عليه وسلم في غزوة تبوك أني لم أكن أقوى ولا أيسر مني حين تخلفت عنه في تلك الغزوة والله ما جمعت قبلها راحلتين قط حتى جمعتهما في تلك الغزوة فغزاها رسول الله صلى الله عليه وسلم في حر شديد واستقبل سفرا بعيدا ومفازا واستقبل عدوا كثيرا فجلا للمسلمين أمرهم ليتأهبوا أهبة غزوهم فأخبرهم بوجهه الذي يريد والمسلمون مع رسول الله صلى الله عليه وسلم كثير ولا يجمعهم كتاب حافظ

قال كعب فقل رجل يريد أن يتغيب يظن أن ذلك سيخفى له ما لم ينزل فيه وحي من الله عز وجل وغزا رسول الله صلى الله عليه وسلم تلك الغزوة حين طابت الثمار والظلال فأنا إليها أصغر (أي أميل) فتجهز رسول الله صلى الله عليه وسلم والمسلمون معه وطفقت أغدو لكي أتجهز معهم فأرجع ولم أقض شيئا وأقول في نفسي أنا قادر على ذلك إذا أردت فلم يزل ذلك يتمادى بي حتى استمر بالناس الجد فأصبح رسول الله صلى الله عليه وسلم غازيا والمسلمون معه ولم أقض من جهازي شيئا ثم غدوت فرجعت ولم أقض شيئا فلم يزل ذلك يتمادى بي حتى أسرعوا وتفارط الغزو أي تقدم الغزاة وسبقوا فهممت أن أرتحل فأدركهم فيا ليتني فعلت ثم لم يقدر ذلك لي فطفقت إذا خرجت في الناس بعد خروج رسول الله يحزنني أني لا أرى لي أسوة إلا رجلاً مغموضا عليه في النفاق أو رجلا ممن عذر الله من الضعفاء

ولم يذكرني رسول الله صلى الله عليه وسلم حتى بلغ تبوكا فقال وهو جالس في القوم بتبوك ما فعل كعب بن مالك قال رجل من بني سلمة يا رسول الله حبسه برداه والنظر في عطفيه فقال له معاذ بن جبل بئس ما قلت والله يا رسول الله ما علمنا عليه إلا خيرا فسكت رسول الله صلى الله عليه وسلم

فقال كعب بن مالك فلما بلغني أن رسول الله قد توجه قافلا من تبوك حضرني بتي أي أشد الحزن فطفقت أتذكر الكذب وأقول بم أخرج من سخطه غداً وأستعين على ذلك كل ذي رأي من أهلي

فلما قيل لي إن رسول الله صلى الله عليه وسلم قد أظل قادما زاح عني الباطل حتى عرفت أني لن أنجو منه بشيء أبدا فأجمعت صدقه وصبح رسول الله صلى الله عليه وسلم قادما وكان إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين ثم جلس للناس فلما فعل ذلك جاءه المخلفون فطفقوا يعتذرون إليه ويحلفون له وكانوا بضعة وثمانين رجلا فقبل منهم رسول الله علانيتهم وبايعهم واستغفر لهم ووكل سرائرهم إلى الله

فجئت أمشي حتى جلست بين يديه فقال لي ما خلفك ألم تكن قد ابتعت ظهرك قال قلت يا رسول الله إني والله لو جلست عند غيرك من أهل الدنيا لرأيت أني سأخرج من سخطه بعذر ولقد أعطيت جدلا ولكني والله لقد علمت لئن حدثتك اليوم حديث كذب ترضى به عني ليوشكن الله أن يسخطك علي ولئن حدثتك حديث صدق تجد على فيه إني لأرجو فيه عقبى الله والله ما كان لي عذر والله ما كنتُ قط أقوى ولا أيسر مني حين تخلفت عنك

قال رسول الله أما هذا فقد صدق فقم حتى يقضي الله فيك

فقمت وثار رجال من بني سلمة فاتبعوني فقالوا لي والله ما علمناك أذنبت ذنبا قبل هذا لقد عجزت في أن لا تكون اعتذرت إلى رسول الله بما اعتذر به إليه المخلفون فقد كان كافيك ذنبك استغفار رسول الله لك

قال فوالله ما زالوا يؤنبونني حتى أردت أن أرجع إلى رسول الله صلى الله عليه وسلم فأكذب نفسي قال ثم قلت لهم هل لقي هذا معي من أحد قالوا نعم لقيه معك رجلان قالا مثل ما قلت فقيل لهما مثل ما قيل لك قال قلت من هما قالوا مرارة بن الربيع العمري وهلال بن أمية الواقفي قال فذكروا لي رجلين صالحين قد شهدا بدرا فيهما أسوة قال فمضيت حين ذكروهما لي

قال ونهى رسول الله صلى الله عليه وسلم المسلمين عن كلامنا أيها الثلاثة من بين من تخلف عنه

قال فاجتنبنا الناس وقال تغيروا لنا حتى تنكرت لي في نفسي الأرض فما هي الأرض التي أعرف فلبثنا على ذلك خمسين ليلة فأما صاحباي فاستكانا وقعدا في بيوتهما يبكيان وأما أنا فكنت أشب القوم وأجلدهم فكنت أخرج فأشهد الصلاة وأطوف في الأسواق ولا يكلمني أحد وآتي رسول الله صلى الله عليه وسلم فأسلم عليه وهو في مجلسه بعد الصلاة فأقول في نفسي هل حرك شفتيه برد السلام أم لا ثم أصلي قريبا منه وأسارقه النظر فإذا أقبلت على صلاتي نظر إلي وإذا التفت نحوه أعرض عني حتى إذا طال ذلك علي من جفوة المسلمين مشيت حتى تسورت جدار حائط أبي قتادة وهو ابن عمي وأحب الناس إلي فسلمت عليه فوالله ما رد علي السلام فقلت له يا أبا قتادة أنشدك بالله هل تعلم أني أحب الله ورسوله قال فسكت فعدت فناشدته فسكت فعدت فناشدته فقال الله ورسوله أعلم ففاضت عيناي وتوليت حتى تسورت الجدار

فبينا أنا أمشي في سوق المدينة إذا نبطي من نبط الشام ممن قدم بالطعام يبيعه بالمدينة يقول من يدل على كعب بن مالك قال فطفق الناس يشيرون إلي حتى جاءني فدفع إلي كتابا من ملك غسان وكنت كاتبا فقرأته فإذا فيه أما بعد فإنه بلغنا أن صاحبك قد جفاك و لم يجعلك الله بدار هوان ولا مضيعة فالحق بنا نواسك قال فقلت حين قرأتها وهذه أيضا من البلاء فتياممت بها التنور فسجرتها بها حتى إذا مضت أربعون من الخمسين واستلبث الوحي إذا رسول رسول الله صلى الله عليه وسلم يأتيني فقال إن رسول الله يأمرك أن تعتزل امرأتك قال فقلت أطلقها أم ماذا أفعل قال لا بل اعتزلها فلا تقربنها قال فأرسل إلى صاحبي بمثل ذلك قال فقلت لامرأتي الحقي بأهلك فكوني عندهم حتى يقضي الله في هذا الأمر قال فجاءت امرأة هلال بن أمية رسول الله صلى الله عليه وسلم فقالت له يا رسول الله إن هلال بن أمية شيخ ضائع ليس له خادم فهل تكره أن أخدمه قال لا ولكن لا يقربنك فقالت إنه والله ما به حركة إلى شيء ووالله مازال يبكي منذ كان من أمره ما كان إلى يومه هذا

قال فقال لي بعض أهلي لو استأذنت رسول الله في امرأتك فقد أذن لامرأة هلال بن أمية أن تخدمه قال فقلت لا أستأذن فيها رسول الله وما يدريني ماذا يقول رسول الله صلى الله عليه وسلم إذا استأذنته فيها وأنا رجل شاب قال فلبثت بذلك عشر ليال فكمل لنا خمسون ليلة من حين نهي عن كلامنا

قال ثم صليت صلاة الفجر صباح خمسين ليلة على ظهر بيت من بيوتنا فبينا أنا جالس على الحال التي ذكر الله عز وجل منا قد ضاقت علي نفسي وضاقت علي الأرض بما رحبت سمعت صوت صارخ أوفى على سلع يقول بأعلى صوته يا كعب بن مالك أبشر قال فخررت ساجدا وعرفت أن قد جاء فرج

قال فآذن رسول الله صلى الله عليه وسلم الناس بتوبة الله علينا حين صلى صلاة الفجر

فذهب الناس يبشروننا فذهب قبل صاحبي مبشرون وركض رجل إلي فارسا وسعى ساع من أسلم قبلي وأوفى الجبل فكان الصوت أسرع من الفرس… فانطلقت أتأمم رسول الله صلى الله عليه وسلم يتلقاني الناس فوجاً فوجاً يهنئوني بالتوبة ويقولون لتهنئك توبة الله عليك حتى دخلت المسجد فإذا رسول الله صلى الله عليه وسلم جالس وحوله الناس

قال كعب فلما سلمت على رسول الله صلى الله عليه وسلم قال وهو يبرق وجهه من السرور ويقول أبشر بخير يوم مر عليك منذ ولدتك أمك قال فقلت أمن عندك يا رسول الله أم من عند الله فقال لا بل من عند الله وكان رسول الله صلى الله عليه وسلم إذا سر استنار وجهه كأن وجهه قطعة قمر قال وكنا نعرف ذلك

قال فلما جلست بين يديه قلت يا رسول الله إن من توبتي أن أنخلع من مالي صدقة إلى الله وإلى رسوله فقال رسول الله صلى الله عليه وسلم أمسك عليك بعض مالك فهو خير لك قال فقلت فإني أمسك سهمي الذي بخيبر

قال وقلت يا رسول الله إن الله إنما أنجاني بالصدق وإن من توبتي أن لا أحدث إلا صدقاً ما بقيت

قال فأنزل الله عز وجل لَقَد تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِيْنَ وَالْأَنصَارِ الَّذِيْنَ اتَّبَعُوْهُ فِيْ سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيْغُ قُلُوْبُ فَرِيْقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوْفٌ رَحِيمٌ وَعَلَى الثَّلَاثَةِ الَّذِيْنَ خُلِّفُوْا حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ حتى بلغ يَا أَيُّهَا الَّذِيْنَ ءَامَنُوا اتَّقُوا اللهَ وَكُوْنُوْا مَعَ الصَّادِقِيْنَ

قال كعب كنا خلفنا أيها الثلاثة عن أمر أولئك الذين قبل منهم رسول الله صلى الله عليه وسلم حين حلفوا له فبايعهم واستغفر لهم وأرجأ رسول الله صلى الله عليه وسلم أمرنا حتى قضى الله فيه فبذلك قال الله عز وجل وَعَلَى الثَّلَاثَةِ الَّذِيْنَ خُلِّفُوا وليس الذي ذكر الله مما خلفنا تخلفنا عن الغزو وإنما هو تخليفه إيانا وإرجاؤه أمرنا عمن حلف له واعتذر إليه فقبل منه

I never stayed behind from the Prophet salla Llahu ‘alayhi wa sallam in any campaign he participated in, except the campaign of Tabuk. However, I did not participate in the campaign of Badr, and he did not rebuke anyone who stayed behind.

My situation, when I stayed behind from the Prophet salla Llahu ‘alayhi wa sallam in the campaign of Tabuk, was that I was neither stronger nor wealthier than when I stayed behind from him in that campaign. By Allah, I had never gathered two conveyances before until I gathered them for that campaign. The Prophet salla Llahu ‘alayhi wa sallam undertook that expedition in intense heat. He faced a long and difficult journey, and encountered a large enemy. He explained this aspect to the Muslims so they could prepare for their expedition. He informed them of his intended direction (of travel). There were numerous Muslims with the Prophet salla Llahu ‘alayhi wa sallam and could not be registered in a single book.

It was unlikely for a man who intended to stay away, thinking that this will be hidden from the Prophet salla Llahu ‘alayhi wa sallam, (to be noticed) unless a revelation was sent down from Allah subhanahu wa ta ‘ala.

The Prophet salla Llahu ‘alayhi wa sallam embarked on that expedition when the fruits were ripe and shades were plenty. I was yearning towards it. The Prophet salla Llahu ‘alayhi wa sallam and the Muslims with him began to prepare. I began to go out in the morning to prepare with them, but I would return without having accomplished anything, saying to myself, “I am capable of doing this if I wish.” This continued to persist until the people continued to prepare earnestly. The Prophet salla Llahu ‘alayhi wa sallam, along with the Muslims, set out on the expedition. I had not prepared anything for myself. I would go out and came back without having prepared anything. This continued until they hastened, advanced, and went ahead. I intended to set out and catch up with them. How I wish I had. But that was not destined for me. Then, whenever I went out among the people, after the departure of the Prophet salla Llahu ‘alayhi wa sallam, it saddened me that I would not see any example for myself, except a man who was suspected of hypocrisy or a man from among the weak whom Allah had excused.

The Prophet salla Llahu ‘alayhi wa sallam did not mention me until he reached Tabuk. Whilst sitting among the people in Tabuk, he asked, “What has happened to Ka’b ibn Malik?”

A man from the Banu Salamah said, “O Messenger of Allah, his clothes and the gaze on his shoulders (ego) have held him back.”

Muaz ibn Jabal said to him, “What you have said is evil. By Allah, O Messenger of Allah, we know nothing but good about him.”

The Prophet salla Llahu ‘alayhi wa sallam remained silent.

Ka’b ibn Malik radiya Llahu ‘anhu continues: When I heard that the Prophet salla Llahu ‘alayhi wa sallam had set out on his return from Tabuk, I was overcome by grief, and I began to think of lies and saying, “How can I escape his wrath tomorrow?” I sought help from every wise man among my family regarding that. When I was told that the Prophet salla Llahu ‘alayhi wa sallam is about to arrive, falsehood had vanished from me and I knew that I would never be saved from him with anything, so I resolved to be truthful to him.

The Prophet salla Llahu ‘alayhi wa sallam arrived in the morning. Whenever he returned from a journey, he would start with the Masjid, where he would perform two rak’at, then he would sit with the people. When he had done that, those who had stayed behind came to him and began to present their excuses and take oaths. They were more than eighty men. The Prophet salla Llahu ‘alayhi wa sallam accepted their outward excuses, took the pledge of allegiance from them, asked forgiveness for them, and entrusted their secrets to Allah.

Then I came walking until I sat before him. He asked me, “What kept you behind? Didn’t you buy your conveyance?”

I replied, “O Messenger of Allah, if I had sat with anyone other than you, from the people of this world, I think I would have escaped his wrath with an excuse. I have been given the gift of the gab, but, by Allah, if I told you a lie today that would please you, Allah would soon make you angry with me. But if I told you the truth that would make you angry with me; however, I hope for (the pleasure of) Allah after that. By Allah, I had no excuse. By Allah, I have never been stronger or wealthier than when I stayed behind from you.

The Prophet salla Llahu ‘alayhi wa sallam said, “As for this one, he has spoken the truth. Stand up (and go) until Allah decides about you.”

I stood up, and some men from the Banu Salamah rose up and followed me. They said to me, “By Allah, we have never known you to have committed a sin before this. You could have presented an excuse to the Prophet salla Llahu ‘alayhi wa sallam as those who stayed behind made excuses to him. The Prophet’s seeking forgiveness for you would have sufficed for your sin.” By Allah, they continued to rebuke me until I thought of going back to the Prophet salla Llahu ‘alayhi wa sallam and refuting myself.

Then I asked them, “Did anyone else experience this with me?

They said, “Yes. Two men experienced it with you, and they said the same as you said, and they were told the same as you were told.”

I asked, “Who are they?”

They replied, “Murarah ibn al Rabi’ al ‘Amri and Hilal ibn Umayyah al Waqifi.” They mentioned to me two pious men who had participated in the Battle of Badr, who were an example. I went away when they mentioned them to me.

The Prophet salla Llahu ‘alayhi wa sallam forbade the Muslims from speaking to us three, from amongst those who stayed behind. Hence, people avoided us and changed towards us, to the extent that the land became strange to me, and it was not the land that I knew.

We remained in that state for fifty nights. As for my two companions, they stayed in their homes weeping. As for me, I was the youngest and most courageous of them. I would go out and attend the Salah, and wander around the markets. No one would speak to me. I would come to the Prophet salla Llahu ‘alayhi wa sallam and greet him while he would be in his place after the Salah. I would ask myself, “Did he move his lips in response to the greeting or not?” Then I would perform Salah close to him, stealing glances at him. When I turned to my prayer, he would look at me, and when I turned towards him, he would turn away.

When this period of estrangement from the Muslims had prolonged, I went and scaled the wall of Abu Qatadah, who was my cousin and the dearest person to me. I greeted him, but by Allah, he did not return my greeting. I asked him, “O Abu Qatadah, I ask you by Allah, do you know that I love Allah and His Messenger?”

He remained silent. I repeated and pleaded with him. He remained silent. Again, I repeated and pleaded with him, and he said, “Allah and His Messenger know better.” My eyes swelled up, and I turned back and climbed over the wall.

While I was walking in the market of Madinah, a Nabataean from Greater Syria, one of those who had brought food to sell in Madinah, shouted, “Who can point me to Ka’b ibn Malik?”

People began to point me out until he came to me and gave me a letter from the king of Ghassan. As I was literate, I read it, and it said, “As for what follows, news has reached us that your companion has treated you harshly, and Allah has not placed you in a place of humiliation or destruction. Therefore, come to us and we will sympathise with you.”

I said (to myself) after reading it, “This is also a test.” Then, I threw it in the oven and burnt it.

When forty of the fifty had passed, and revelation was delayed, a messenger from the Prophet salla Llahu ‘alayhi wa sallam came to me and said, “The Messenger of Allah orders you to separate from your wife.”

I asked, “Should I divorce her, or what should I do?”

He said, “No, rather separate from her and do not approach her.”

He sent the same message to my companions.

I said to my wife, “Go back to your family and stay with them until Allah decides on this matter.”

The wife of Hilal ibn Umayyah came to the Prophet salla Llahu ‘alayhi wa sallam and said to him, “O Messenger of Allah, Hilal ibn Umayyah is a wasted old man and has no servant. Would you dislike it if I served him?”

He salla Llahu ‘alayhi wa sallam replied, “No, but he should not approach you.”

She said, “By Allah, he has not moved towards anything. By Allah, he has continuously cried since his situation began until this day.”

One of my family members said to me, “Why don’t you ask the Prophet salla Llahu ‘alayhi wa sallam for permission regarding your wife? He gave permission to the wife of Hilal ibn Umayyah to serve him.”

I replied, “I will not ask the Messenger of Allah for her. How do I know what the Prophet salla Llahu ‘alayhi wa sallam will say if I asked him for her, as I am a young man.”

I remained like that for ten nights. Fifty nights were completed since we were forbidden to be spoken to.

I performed Salat al Fajr on the morning of fifty nights, on the roof of one of our houses. While I was sitting in the state which Allah subhanahu wa ta ‘ala mentioned about us—my soul was constricted, and the earth, despite its vastness, was narrow for me—I heard the voice of a person who ascended Sil’ (hill), shouting at the top of his voice, “O Ka’b ibn Malik, rejoice.”

I fell down in prostration, and I knew that ease had arrived.

The Prophet salla Llahu ‘alayhi wa sallam had announced to the people that Allah subhanahu wa ta ‘ala had accepted our repentance when he performed Salat al Fajr.

The people went to give us the good news. Some people went to my companions to give the good news. One man rode towards me on horseback, and another person from the Banu Aslam ran towards me and climbed the mountain. Thus, the sound was faster than the horse. Then I set out, searching for the Prophet salla Llahu ‘alayhi wa sallam, and people were meeting me in droves, congratulating me on my repentance, saying, “Congratulation on Allah’s acceptance of your repentance,” until I entered the Masjid. The Prophet salla Llahu ‘alayhi wa sallam was sitting there with people around him.

When I greeted the Prophet salla Llahu ‘alayhi wa sallam, he—his face was shining with joy—said, “Rejoice of the best day that has passed you since your mother gave birth to you.”

I asked, “Is it from you, O Messenger of Allah, or from Allah?”

He replied, “No, in fact from Allah.”

Whenever the Prophet salla Llahu ‘alayhi wa sallam was happy, his face would light up, as if his face were a piece of the moon. We could see that.

When I sat in front of him, I said, “O Messenger of Allah, part of my repentance is that I give up my wealth as charity to Allah and His Messenger.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Keep some of your wealth for yourself, for it is better for you.”

I said, “Then I will keep my share that is in Khaybar.”

Furthermore, I said, “O Messenger of Allah, Allah saved me only because of my truthfulness, and part of my repentance is that I will speak nothing but the truth as long as I live.”

Then Allah subhanahu wa ta ‘ala revealed: Allah has already forgiven the Prophet and the Muhajirin and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined (to doubt), and then He forgave them. Indeed, He was to them Kind and Merciful. And (He also forgave) the three who were left alone (i.e., boycotted, regretting their error) to the point that the earth closed in on them in spite of its vastness and their souls confined (i.e., anguished) them….till he reached: O you who have believed, fear Allah and be with those who are true.^[15]

We three were left behind regarding the matter of those whom the Prophet salla Llahu ‘alayhi wa sallam accepted when they swore oaths to him, so he accepted their pledges of allegiance and sought forgiveness for them, and the Prophet salla Llahu ‘alayhi wa sallam postponed our matter until Allah passed a ruling regarding it. Concerning this, Allah subhanahu wa ta ‘ala said, “And (He also forgave) the three who were left alone.” What Allah mentioned about us being left behind was not our staying behind from the expedition. Rather, it was His leaving us behind and postponing our matter in contrast to those who had sworn oaths to him and presented excuses to him and he accepted those from them.^[16]

 

Lessons derived from these verses are many, without mentioning the hadith, as it contains educational lessons that would fill a large volume. Among them are:

A. Allah’s subhanahu wa ta ‘ala acceptance of the repentance of the three. This was repeated twice. Once, specifically for them, and once when explaining the initiation of repentance, ‘Then He turned to them so they could repent.’ Among the benefits of repetition is the removal of any ambiguity that might arise.

B. Mentioning their condition after this fifty-day period. The earth, despite its vastness, became too narrow for them, and their souls became too narrow for them, and the earth they knew changed.

C. Their success in this test and their patience during this severe trial.

D. Allah subhanahu wa ta ‘ala postponed their repentance—for this period—to distinguish the evil from the good. They were pure gold, emerging from the crucible of the test, after the removal of impurities, so that everyone would know that the test from Allah subhanahu wa ta ‘ala is severe, and only the truthful succeed in it.

 

الم أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

Do the people think that they will be left to say, ‘We believe’ and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.^[17]

 

E. The reason for this test was not merely their failure to participate in the expedition, but rather the postponement of their affair by the Prophet salla Llahu ‘alayhi wa sallam and to entrust their affair to Allah subhanahu wa ta ‘ala, as it is Allah Who judges regarding them, as Ka’b radiya Llahu ‘anhu pointed out at the end of the hadith.

F. Their sincerity in their din, the strength of their iman, and their steadfastness in their truthfulness, because a person is tested according to the strength of his iman and din, as the Prophet salla Llahu ‘alayhi wa sallam pointed out.^[18]

G. Obedience of the people and adhering to the divine command issued by the Prophet salla Llahu ‘alayhi wa sallam regarding boycotting them. An example of this was evident in what happened with the three wives and the actions of Abu Qatadah radiya Llahu ‘anhum.

H. Ka’b’s radiya Llahu ‘anhu stance with the delegate of the Christian king of Ghassan. Although this was a test and trial—as he himself described it, it demonstrates the steadfastness of the believer in his din and his refusal to be tempted by temptations, even if they are great, because the din of the believer is more precious to him than his own self.

I. The virtue of truthfulness, and that it is a means of salvation. That is why Allah subhanahu wa ta ‘ala urged us to keep company with the truthful and to stay with them.

J. The connection between piety and being with the truthful, because a person of piety alone can be isolated by Shaitan. However, if one is with the truthful, one is within an impenetrable fence, because they united together in resisting Shaitan. Allah subhanahu wa ta ‘ala knows best.

K. The virtue of these three radiya Llahu ‘anhum whom Allah subhanahu wa ta ‘ala used as a lesson for His servants who are steadfast on the truth, truthful in their principles, patient during adversity, and successful in their trials. This indicates to the strength of their iman and their conviction in their Lord. Allah subhanahu wa ta ‘ala knows best.

 

48. The great reward for the Muhajirin and Ansar

Allah subhanahu wa ta ‘ala states:

 

مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ ۚ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ

It was not (proper) for the people of Madinah and those surrounding them of the Bedouins that they remain behind after (the departure of) the Messenger of Allah or that they prefer themselves over his self. That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allah, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that it is registered for them as a righteous deed. Indeed, Allah does not allow to be lost the reward of the doers of good. Nor do they spend an expenditure, small or large, or cross a valley but that it is registered for them that Allah may reward them for the best of what they were doing.^[19]

 

After Allah subhanahu wa ta ‘ala admonished those who stayed behind from the Prophet salla Llahu ‘alayhi wa sallam during the Battle of Tabuk, from among the people of Madinah and the surrounding Arab tribes, and them preferring themselves rather than sympathising with the Prophet salla Llahu ‘alayhi wa sallam in the hardship he experienced in traveling and the long journey… (these are the ones who stayed behind without any excuse, because those who stayed behind due to an excuse, Allah subhanahu wa ta ‘ala had excused them—as previously mentioned) Allah subhanahu wa ta ‘ala explains the reward of those who set out with the Prophet salla Llahu ‘alayhi wa sallam. These are the general Muhajirin and Ansar—as mentioned in the previous paragraph—and those who embraced Islam with them. Their reward is thus:

A. Whatever thirst, fatigue, or starvation befalls them, or how much they inflict on their enemy, or how much victory and dominance they achieve, Allah subhanahu wa ta ‘ala will record for them righteous deeds and a great reward.

B. Whatever they spend, whether small or large, or whenever they cross a valley—with the Prophet salla Llahu ‘alayhi wa sallam during their expedition—the reward for their deeds will be recorded for them in the best form of recompense and reward.

C. Since the previous deeds, such as hunger, thirst, and fatigue in the path of Allah, and victory over an enemy, were not within their power, but rather resulted from their actions, Allah subhanahu wa ta ‘ala enumerated it with the preposition ‘bi,’ saying: ‘except that a righteous deed will be recorded for them because of it.’ As for these deeds, i.e., spending and crossing valleys, as they are their own actions, Allah subhanahu wa ta ‘ala did not enumerate it with ‘bi’, saying, ‘but that it is registered for them that Allah may reward them’.

D. Allah’s subhanahu wa ta ‘ala reward for these mujahidin with the Prophet salla Llahu ‘alayhi wa sallam for their righteous deeds is the best reward He can give them for their best deeds.

E. Since these Companions radiya Llahu ‘anhum set out with the Prophet salla Llahu ‘alayhi wa sallam, most of them scantily clad and poor—to the extent that they were riding a single camel in groups of seven or six, taking turns riding it—hence their army was called the Army of Difficulty. Since their departure was for the sake of Allah, seeking His pleasure, and obeying and complying with His Prophet salla Llahu ‘alayhi wa sallam, they were therefore doers of good. And Allah subhanahu wa ta ‘ala will never destroy the reward of those who do good. Hence, He concluded the first verse with the words, “Indeed, Allah does not allow to be lost the reward of the doers of good.” This is why, when ‘Uthman ibn ‘Affan radiya Llahu ‘anhu equipped the Army of Difficulty—the one heading towards Tabuk—the Prophet salla Llahu ‘alayhi wa sallam gave him glad tidings of a great reward. ‘Abdur Rahman ibn Samurah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

ما ضر عثمان ما عمل بعد اليوم

Nothing that ‘Uthman does after today will harm him.^[20]

 

49. Honouring them through the Prophet salla Llahu ‘alayhi wa sallam and his concern for them

Allah subhanahu wa ta ‘ala states:

 

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ

There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; (he is) concerned over you (i.e., your guidance) and to the believers is kind and merciful.^[21]

 

Allah subhanahu wa ta ‘ala honoured this Ummah—the Companions radiya Llahu ‘anhum are at the forefront—by sending the Prophet salla Llahu ‘alayhi wa sallam from among themselves. He was not from anyone other than them nor from any race other than theirs. Allah subhanahu wa ta ‘ala mentions his intense concern for them, and his grief on their suffering, coupled with his intense compassion and mercy for them.

This verse denotes:

A. That the Prophet salla Llahu ‘alayhi wa sallam is from among them. This is a great virtue for them, especially since they are his followers and Companions radiya Llahu ‘anhum.

B. The Prophet salla Llahu ‘alayhi wa sallam is distressed by what befalls them, due to the intensity of His compassion, mercy, and concern for them.

C. His intense concern for them, because He is the leader who never lies to His people.

D. His compassion for them.

E. His specific mercy for them. The phrase ‘extremely merciful’ means that there is no mercy above that mercy.^[22] Allah subhanahu wa ta ‘ala has singled out the Prophet salla Llahu ‘alayhi wa sallam with these two names, and has not described anyone else with them out of mercy for His servants.

 

50. Allah subhanahu wa ta ‘ala promised them that He would grant them a high status in this world and the Hereafter

Allah subhanahu wa ta ‘ala states in the Qur’an:

 

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

And those who emigrated for (the cause of) Allah after they had been wronged – We will surely settle them in this world in a good place; but the reward of the Hereafter is greater, if only they could know. (They are) those who endured patiently and upon their Lord relied.^[23]

 

Allah subhanahu wa ta ‘ala informs us of the reward of those who emigrated for His sake, seeking His pleasure—as they left behind their families, homelands, and friends for the sake of Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, fleeing with their din and supporting their Prophet salla Llahu ‘alayhi wa sallam—as to what will they receive in this world and the Hereafter.

A. Allah subhanahu wa ta ‘ala testifies that their Hijrah was purely for the sake of Allah, not for any worldly purpose or personal gain. Therefore, Allah subhanahu wa ta ‘ala said, “And those who emigrated for (the cause of) Allah.”

B. It is also noted that Allah subhanahu wa ta ‘ala said “for Allah” and did not say “to Allah” which is a significant difference. This expression indicates to utmost sincerity and devotion, along with acceptance and satisfaction with that. Allah subhanahu wa ta ‘ala knows best.

C. They will receive goodness in this world. There is a difference of opinion regarding its meaning. Ibn ‘Abbas radiya Llahu ‘anhuma states that it refers to Madinah. Mujahid states that it is good provision.

In conclusion, Allah subhanahu wa ta ‘ala was pleased with them when they left their homes and wealth for His sake. He compensated them with something better in this world, i.e., good provision in the pure and blessed (city of) Madinah, and proximity to their greatest beloved, most honoured Prophet, and most esteemed Messenger salla Llahu ‘alayhi wa sallam.

D. The great reward that Allah subhanahu wa ta ‘ala has stored for them in the Hereafter, which is better than what He gave them in this world. This is evidence for the great reward of Hijrah. If those who stayed behind knew the reward and recompense they missed, they would regret their failure to do so.

E. Allah subhanahu wa ta ‘ala described them as being patient on the harm that befell them in Makkah and the oppression they encountered at the hands of their polytheist enemies. Despite this, they endured and persevered, and the reward of the patient is obvious, for it is without measure, as Allah subhanahu wa ta ‘ala said:

 

إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ

Indeed, the patient will be given their reward without account (i.e., limit).^[24]

 

F. Allah subhanahu wa ta ‘ala described them as having true reliance on Allah subhanahu wa ta ‘ala. This is a second testimony from Allah subhanahu wa ta ‘ala for them, and therefore, He granted them a good outcome and rewarded them for what they endured and sacrificed, with worldly honour and a good and generous reward in the Hereafter. May Allah subhanahu wa ta ‘ala be pleased with them and satisfy them. He has done so.

 

 

NEXT⇒ Verses of the Glorious Qur’an in Praise of the Companions – Verses 51 – 60

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^[1]  Surah al Tawbah: 88-89.

^[2]  Surah al Tahrim: 11.

^[3]  Surah al Tawbah: 92.

^[4]  Surah al Tawbah: 100.

^[5]  Surah al ‘Ankabut: 64.

^[6]  Surah al Tawbah: 108.

^[7]  Fada’il al Madinah al Munawwarah, 2/189-193, 363-372.

^[8]  Surah al Tawbah: 111-112.

^[9]  Al Wahidi: Asbab al Nuzul, pg. 262-263; Tafsir al Tabari; al Baghawi; al Durr al Manthur, etc.

^[10]  Sahih al Bukhari, book on the obligation of the Khums, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam statement, “Spoils of war have been made lawful for you”; Sahih Muslim, book on leadership, chapter on the virtue of Jihad and going out in the path of Allah, Hadith: 103-104.

^[11]  Surah al Tawbah: 117.

^[12]  Al Tabari: Tafsir al Tabari, 14/541-542; al Bazzar: al Bahr al Zakhkhar, 1/331; Ibn Khuzaymah: Sahih Ibn Khuzaymah, 1/52-53, he authenticated it; al Tabarani: al Mu’jam al Awsat, 3/323-324; Ibn Hibban: Sahih Ibn Hibban, 4/223, he authenticated it; al Hakim: al Mustadrak, 1/159), he authenticated it and al Dhahabi approved; Abu Nu’aym: Dala’il al Nubuwwah, pg. 671-672; al Bayhaqi, 5/231; Majma’ al Zawa’id, 6/194-195; Majma’ al Bahrayn, 5/132; Kashf al Astar, 2/354, Fath al Bari, 8/111, he attributed it to Ibn Khuzaymah only; al Durr al Manthur.

^[13]  Surah al Baqarah: 222.

^[14]  Surah al Tawbah: 118 – 119.

^[15]  Surah al Tawbah: 117–119.

^[16]  Sahih al Bukhari, book on Tafsir, Surah Bara’ah, book on bequests, book on Jihad, book on military expeditions, book on seeking permission, etc.; Sahih Muslim, book on repentance, chapter on the hadith of the repentance of Ka’b ibn Malik and his two companions, Hadith: 53-55.

^[17]  Surah al ‘Ankabut: 1-3.

^[18]  Refer to Mahabbat al Nabi salla Llahu ‘alayhi wa sallam wa Ta’atuhu Bayn al Insan wa al Jamad. I have elaborated on this.

^[19]  Surah al Tawbah: 120-121.

^[20]  Musnad al Tayalisi, pg. 164, Hadith: 1189; al Tabaqat al Kubra, 7/78; Musnad ‘Abd ibn Humayd, pg. 128, Hadith: 311; Musnad Ahmed, 4/75, 5/63, he narrated it from ‘Abdur Rahman ibn Khabbab al Sulami also and it has many corroborating narrations; Ahmed: Fada’il al Sahabah, 1/457-458, 504-505, 513, 515-516; al Ahad wa al Mathani, 3/102-103; Ahmed: al Jihad, 1/266-267, 272; al Sunnah, 2/854-856; al Ma’rifah wa al Tarikh, 1/283; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Uthman ibn ‘Affan, Hadith: 3700-3701, he deemed it to be hasan; Musnad al Ruyani, 2/507; al Shari’ah, 4/1942, 1943; al Mu’jam al Awsat, pg. 949; Hilyat al Awliya’, 1/58-59; al Hakim: Al Mustadrak, 3/102, he authenticated it and al Dhahabi approved it, Sharh al Sunnah, 14/109-110; Dala’il al Nubuwwah, 5/214-215; Ibn Hani’: Masa’il Imam Ahmed, 2/172; Ithaf al Maharah, 10/609.

^[21]  Surah al Tawbah: 128.

^[22]  Refer to al Rahmah al Muhdah and Rahmat al Nabi al Karim bi al Kuffar, for they explain the comprehensiveness of that mercy to all of creation, even animals.

^[23]  Surah al Nahl: 41-42.

^[24]  Surah al Zumar: 10.