النص المفهرس

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trusts, and dealing generously in matters of trade. An honest and truthful trader is promised
the company of the pious and the martyrs on the day of Qiyamah, in a hadith.
The outstanding characteristic of all three people was that their intention was solely for the
pleasure of Allah Ks, hence Allah &s responded positively to their supplications when the
need arose. From this we learn that sincerity will not only grant us tremendous rewards in
the Hereafter, but will also benefit us during difficult times.
Additional Points
v It is advisable to make du'a' at the time of difficulty and to utilise the means of one's
good actions. This is referred to as tawassul.
A person's du'a' will be accepted by Allah &s if it is made with sincerity, especially if he
has good actions to his credit.
Y Allah &s does not allow the good actions of a person to go in vain.
Y A person's good actions will save him from difficulties and problems.
Y Allah des grants some of His pious servants the ability to perform miracles.
CHAPTER 2
باب التوبة
Chapter on repentance
قَالَ العلماءُ : التَّوْبَةُ وَاجِبَةٌ مِنْ كُلِّ ذَنْب، فإنْ كَانتِ المَعْصِيَّةُ بَيْنَ العَبْدِ وبَيْنَ اللهِ تَعَالَى
لاَ تَتَعلَّقُ بحقّ آدَمِيٍّ فَلَهَا ثَلاثَةُ شُرُوطٍ : أَحَدُها : أنْ يُقْلِعَ عَنِ المَعصِيَةِ . والثَّانِي : أَنْ يَنْدَمَ
عَلَى فِعْلِهَا . والثَّالثُ: أَنْ يَعْزِمَ أَنْ لا يُعُودَ إِلَيْهَا أَبَداً. فَإِنْ فُقِدَ أَحَدُ الثَّلاثَةِ لَمْ تَصِحَّ تَوَبَتُهُ.
وإِنْ كَانَتِ المَعْصِيةُ تَتَعَلقُ بَآدَمِيٌّ فَشُرُوطُهَا أرْبَعَةٌ: هذِهِ الثَّلاثَةُ، وأنْ يَبْرَأْ مِنْ حَقّ صَاحِبِها ،
فَإِنْ كَانَتْ مالاً أَوْ نَحْوَهُ رَدَّهُ إِلَيْهِ ، وإِنْ كَانَت حَدَّ قَذْفٍ ونَحْوَهُ مَكَّنَهُ مِنْهُ أَوْ طَلَبَ عَفْوَهُ، وإنْ
كَانْتَ غِيبَةً اسْتَحَلَّهُ مِنْهَا. ويجِبُ أنْ يَتُوبَ مِنْ جميعِ الذُّنُوبِ ، فَإِنْ تَابَ مِنْ بَعْضِها صَحَّتْ
تَوْبَتُهُ عِنْدَ أهْلِ الحَقِّ مِنْ ذلِكَ الذَّنْبِ وبَقِيَ عَلَيهِ البَاقِي. وَقَدْ تَظَاهَرَتْ دَلائِلُ الكِتَابِ والسُّنَّةِ
، وإجْمَاعِ الأَمَّةِ عَلَى وُجوبِ الثَّوبةِ .
The scholars state that taubah (repentance) is compulsory from every sin.
If the sin involves a right of Allah des and is not related to the right of
any human being, then three conditions need to be fulfilled for its validity:

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firstly, one should abandon the sin; secondly, one should be remorseful over
having committed the sin; thirdly, one should make a firm resolution never
to commit the sin again. If any of these three conditions are omitted, the
repentance will not be valid.
If the sin involves the right of a human being, four conditions need to be
fulfilled. In addition to these three conditions, one should acquit oneself
from the right of the person against whom the sin was committed. If it has
to do with wealth or anything similar, one should return it to the rightful
owner. If it has to do with slander or anything similar, one should give
the person the right to take retribution or one should seek his pardon. If
it has to do with backbiting, one should seek his forgiveness.
It is compulsory for a person to repent from all sins. If he repents from
some sins, then according to the scholars of true knowledge, his repentance
will be valid in respect of those sins, while the remaining sins will remain
his responsibility. The Qur'an, Sunnah and consensus of the scholars clearly
state that repentance from sin is compulsory.
Introduction
According to the lexicon, the word taubah means to return. A person who repents to Allah de
returns from a life of blameworthy qualities toward one of praiseworthy qualities. Similarly,
it means that a person is leaving that which has been forbidden by Allah &s to that which
He has commanded or he is moving away from the displeasure of Allah & to that which
pleases Him. A person moves away from rebellion to submission.
One who turns away from the disobedience of Allah des out of fear for His punishment is
called a ta'ib; one who turns away from sin out of shame for Allah & is called a munīb; and
one who turns away from sin out of honour for the grandeur of Allah & is called an awwab.
Scholars state that repentance is compulsory from all sins, irrespective of whether these are
minor, major, concealed or exposed. Man is further required to seek Allah's & forgiveness and
repent continuously in order to obliterate the sins he commits intentionally or unknowingly.
In addition to the three conditions mentioned previously, some scholars have added a further
condition for the acceptance of repentance: a person should abandon the company of the
sinners with whom he committed the sin.
Shaitan deceives man into believing that he will have the opportunity of repenting later in
life, but no person knows the time of his death. In addition, a person who does not repent

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from sin plunges into more sin and becomes trapped in a vicious cycle of disobedience. Sin
may seem pleasurable but it results in nothing but sorrow and failure.
Repentance not only obliterates sin, but also draws inner peace, tranquillity, joy and divine
blessings. Allah & loves repentance so dearly that He leads His repentant servants towards
the path of goodness and safety.
قَالَ الله تَعَالَى: ﴿وَتُؤْبُؤَا إِلَى اللهِ جَمِيْعًا أَيُّهَ الْمُؤْمِنُوْنَ لَعَلَّكُمْ تُفْلِحُوْنَ﴾ (النور: ٣١)
Allāh &s says: 'And collectively repent to Allah, O believers, so that you
may be successful.' (Sūrah al-Nūr, 31)
وَقَالَ تَعَالَى: ﴿اسْتَغْفِرُوْا رَبَّكُمْ ثُمَّ تُوْبُوْا إِلَيْهِ﴾ ( هود: ٣)
Allāh &s says: 'Seek forgiveness from your Sustainer, then turn to Him in
repentance.' (Sūrah Hūd, 3)
وَقَالَ تَعَالَى: ﴿يَاأَيُّهَا الَّذِيْنَ أُمَنُوْا تُؤْبُوْا إِلَى اللهِ تَوْبَةً نَّصُوْحًا﴾ ( التحريم: ٨).
Allāh &s says: 'O you who believe! Sincerely repent to Allah.' (Sūrah al-
Tahrīm, 8)
Hadith 13
، يقول : ((والله إنِّي لَأَسْتَغْفِرُ الله
وعن أبي هريرةَ ﴿لَّهُ ، قَالَ : سمعتُ رسولَ الله
وَأَتُوبُ إِلَيْه في اليَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً )) رواه البخاري .
Abū Hurayrah
narrates: "I heard the Messenger of Allah
saying:
"By Allah, I seek forgiveness from Allah and I turn to Him in repentance
more than seventy times a day." (Bukhārī)
Commentary
The abundant repentance of the Messenger of Allah
was not because of any sin or
disobedience committed by him as he was the best of creation and sinless; rather, it serves
as encouragement and a lesson to the Ummah to repent and seek the forgiveness of Allah
des in abundance. The Messenger of Allah
felt responsible for shortfalls in his worship
of Allah & and repented for it. This further raised his status in the sight of Allah &s.

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Hadīth 14
: (( يَا أَيُّهَا النَّاسُ، تُوبُوا إِلى
وعن الأَغَرِّ بنِ يسار المزنِّ رِّلَهُ، قَالَ : قَالَ رَسُول الله
اللهِ واسْتَغْفِرُوهُ ، فإِنِّي أَتُوبُ في اليَومِ منَةَ مَرَّةٍ )) رواه مسلم
Al-Agharr ibn Yasar al Muzanī411 narrates that the Messenger of Allah
said: "O people! Turn in repentance to Allah & and seek forgiveness from
Him for I turn to Him in repentance one hundred times a day." (Muslim)
Commentary
This hadith, like the previous one, encourages us to hasten in repentance. The figure of a
hundred in this hadith and seventy in the previous one is not of essence rather they simply
indicate that the Messenger of Allah
engaged in abundant repentance.
Hadith 15
، قَالَ : قَالَ رَسُول
- 4
وعن أبي حمزةَ أنسٍ بنِ مالكِ الأنصاريِّ - خادِمِ رسولِ الله
الله في
: (( لَلُهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ سَقَطَ عَلَى بَعِيرِهِ وقد أضلَّهُ في أرضٍ فَلاةٍ))
متفق عليه .
وفي رواية لمُسْلِمٍ : (( لَلهُ أَشَدُّ فَرَحاً بِتَوِيَةِ عَبْدِهِ حِينَ يتوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَ عَلَى رَاحِلَتِهِ
بأرضِ فَلَاةٍ ، فَانْفَلَنَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ فَأَبِسَ مِنْهَا ، فَتِى شَجَرَةً فاضطَجَعَ فِي ظِلَّهَا
وقد أيِسَ مِنْ رَاحَتِهِ ، فَبَينَما هُوَ كَذَلِكَ إِذْ هُوَ بِها قائِمَةً عِندَهُ، فَأَخَذَ بِخِطامِهَا، ثُمَّ قَالَ مِنْ
شِدَّةِ الفَرَحِ : اللَّهُمَّ أَنْتَ عَبدِي وأنا رَبُّكَ! أَخْطَأَ مِنْ شِدَّةِ الفَرَحِ)) .
Anas ibn Mālik al-Ansārī12 ks, the attendant of the Messenger of Allah
narrates that the Messenger of Allah
said: "Allah & is more pleased
with the repentance of His servant than one of you who finds his camel
after having lost it in a desert land."
11 Muslim, Abū Dāwūd and Tirmidhī narrated from this Șaļābī.
12 Anas ibn Malik al-Ansarī da was the attendant of the Messenger of Allah
in travel and when he
was resident in Madinah Munawwarah throughout his life. When the Messenger of Allah
arrived in
Madinah Munawwarah, Anas ibn Malik , was ten years old. He served the Messenger of Allah
for
ten years. He participated in eighteen expeditions with the Messenger of Allah§
. The Messenger of
Allāh
made du'a' for him, "O Allah, increase his wealth and children, bless him and grant him entry
into Paradise." As a result, he had more than a hundred-and-twenty children and his orchard used to
bear fruit twice every season. His garden would emit a musk scent. He lived to over a hundred years
of age. He was the last Sahābī to pass away in Başrah in 93 Hijrī. 2286 ahadith are narrated from him.

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Another narration of Muslim has: "Allah && is more pleased with the
repentance of His servant than one of you who were on his camel in a
desert land and it slipped away from him with his food and drink still
loaded on it. He becomes despondent, goes to a tree and lies down in its
shade, having no hope of finding it. While he is lying down, he suddenly
sees his camel standing before him. He holds it by its reins and exclaims
out of intense joy: 'O Allah, you are my slave and I am Your Lord,' erring
because of his intense joy at finding his camel." (Bukhārī, Muslim)
Commentary
The hadith teaches us that Allah & is intensely pleased when His servant turns to Him in
repentance.
The Messenger of Allah
the perfect teacher, utilised an analogy to simplify the idea so
that people could understand it. The helplessness and despondency of a person who loses his
possessions in the desert can be well imagined and his joy at finding them is indescribable.
This joy is likened to the pleasure of Allah & when His servant turns to Him and obeys
His commands. When the urge to turn to Allah &s enters the heart, one should hasten in
repentance because our life in this world is to please Him.
Allah's & mercy and love descends upon a person whose repentance is accepted. Allah
says,
﴿إِنَّ اللهَ يُحِبُّ التَّوَّابِيْنَ وَيُحِبُّ الْمُتَطَهِّرِيْنَ﴾
Verily Allah loves those who repent excessively and those who remain pure.
(Sūrah al-Baqarah, 222)
Additional Points
v We should surrender to the will of Allah &s and accept our joys and sorrows as part of
His supreme wisdom.
Hadith 16
، قَالَ : ((إنَّ الله تَعَالَى
وعن أبي موسَى عبدِ اللهِ بنِ قَيسِ الأشْعرِيِّ ﴿له، عن النَّبِيّ
يَبْسُطُ يَدَهُ بالليلِ لِيَتُوبَ مُسِيءُ النَّهَارِ ، ويَبْسُطُ يَدَهُ بِالنَّهَارِ لِيَتُوبَ مُسِيءُ الَّيلِ ، حَتَّى تَطْلُعَ
الشَّمْسُ مِنْ مَغْرِبِها )) رواه مسلم
'Abū Musa al-Ash'arī
narrates that the Messenger of Allah
said: "Allah
stretches out His hand at night so that one who sinned during the day

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RIYĀD AL-ȘĀLIĶĪN
may turn to Him in repentance and He stretches out His hand in the day
so that one who sinned during the night may turn to Him in repentance,
until the sun rises from the west." (Muslim)
Vocabulary and Definitions
"Allah & spreading out His hand," means that Allah &s spreads out His mercy and opens the
door of repentance. According to the Arabs, an open hand indicates pleasure and acceptance
of something, while a closed hand indicates dislike. The nature and state of "Allah's &'s hand"
is unknown to us.
"The rising of the sun from the west" is one of the major signs of Qiyamah.
Commentary
This hadith encourages us to hasten in repentance for sins committed during the day or
night. It is purely through the mercy of Allah & that He accepts repentance at any time.
Repentance is accepted by Allah & as long as the doors of repentance remain open. They
will close when Qiyamah begins.
Hadīth 17
: (( مَنْ تَابَ قَبْلَ أنْ تَطْلُعَ الشَّمْسُ مِنْ
وعن أبي هُريرةَ ﴿هُ، قَالَ : قَالَ رَسُولُ اللهِ
مَغْرِبِها تَابَ اللهُ عَلَيْهِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Allāh
des will accept the repentance of anyone who turns in repentance to Him
before the time when the sun rises from the west." (Muslim)
Commentary
Allah Les accepts the repentance of a person out of His mercy and kindness and the doors
of His repentance will remain open until Qiyāmah. The Qur'an says,
﴿يَوْمَ يَأْتِى بَعْضُ أَيْتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا انَْانُهَا لَمْ تَكُنْ أُمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِىّ
اِيْمَانِهَا خَيْرًا﴾
On the day when one of your Lord's signs will appear, the īman of a person
will not benefit him if he did not have īman previously or if he did not do any
good through his īmān. (Sūrah al-An'ām, 158)
The scholars of tafsir explain that "some of your Lord's signs" refer to the rising of the sun
from the west.

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Hadīth 18
٤، قَالَ : ((إِنَّ الله
وعن أبي عبد الرحمان عبد الله بنِ عَمَرَ بنِ الخطابِ صْهَا، عن النَّبِي
وَ يَقْبَلُ تَوبَةَ العَبْدِ مَا لَمْ يُغَرْغِرْ)) رواه الترمذي، وَقالَ : (( حديث حسن )) .
'Abdullah ibn 'Umar dos narrates that the Messenger of Allah
said:
"Allāh &s accepts the repentance of a person as long as his soul does not
reach his throat (at the time of death)." (Tirmidhi)
Vocabulary and Definitions
literally means to place a drink into the mouth and push it to the back of the throat
without swallowing it. It refers to the state of a person who is in his final moments of life
and his soul has reached the bottom part of his throat.
Commentary
This hadith teaches us that repentance is only valid if it takes place before a person reaches
a state when life is slipping away and is unlikely thereafter. Allah de says,
﴿وَلَيْسَتِ التَّوْبَةُ لِلَّذِيْنَ يَعْمَلُوْنَ السَّيَّاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّيْ تُبْتُ الْتُنَ﴾
Forgiveness is not for those who commit evil acts and then, when death presents
itself before any of them, he says, "Now I repent." (Sūrah al-Nisa', 18)
One's repentance is not accepted at such a time because one has already seen the angels of
punishment. Scholars state,
ان المطلوب الايمان بالغيب لا بالمشاهدة
Belief in the unseen is the objective, not belief in perceived things.
Hadīth 19
وعن زِرِّ بن حُبَيْشٍ، قَالَ: أَيْتُ صَفْوَانَ بْنَ عَسَّالِ ﴿هَ أسْأَلُهُ عَنِ الْمَسْحِ عَلَى الخُفَّيْنِ ، فَقَالَ:
ما جاءَ بِكَ يَا زِرُّ ؟ فقُلْتُ : ابْتِغَاءِ العِلْمِ ، فقالَ: إِنَّ المَلائِكَةَ تَضَعُ أجْنِحَتَهَا لطَالبِ العِلْمِ
رِضِىَ بِمَا يطْلُبُ . فقلتُ : إِنَّهُ قَدْ حَكَّ فِي صَدْرِي المَسْحُ عَلَى الخُفَّيْنِ بَعْدَ الْغَائِطِ والبَولِ
، وكُنْتَ امْرَءاً مِنْ أَصْحَابِ النَّبِيِّ ﴿ فَجِئْتُ أَسْأَلُكَ هَلْ سَمِعْتَهُ يَذْكُرُ فِي ذلِكَ شَيئاً ؟ قَالَ:
نَعَمْ ، كَانَ يَأْمُرُنَا إِذَا كُنَّا سَفراً - أَوْ مُسَافِرِينَ - أنْ لا نَنْزِعَ خِفَافَنَا ثَلاثَةَ أَيَّامٍ وَلَيَالِهَنَّ إِلَّ مِنْ
جَنَابَةٍ ، لكنْ مِنْ غَائِطٍ وَبَولٍ ونَوْمٍ . فَقُلْتُ: هَلْ سَمِعْتَهُ يَذْكرُ فِي الْهَوَى شَيْئاً ؟ قَالَ : نَعَمْ

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فِي سَفَرٍ ، فَبَيْنَا نَحْنُ عِندَهُ إِذْ نَادَاهِ أَعرابِيٍّ بِصَوْتٍ لَهُ جَهْوَرِيٍّ : يَا
، كُنّا مَعَ رسولِ اللهِ
مُحَمَّدُ ، فأجابهُ رسولُ اللهِ ﴾ نَحْواً مِنْ صَوْتِهِ: (( هَاؤُمْ)) فقُلْتُ لَهُ: وَيْحَكَ! اغْضُضْ مِنْ
صَوتِكَ فَإِنَّكَ عِنْدَ النَّبِ ﴿هَ، وَقَدْ نُهِيتَ عَنْ هذَا! فقالَ: والله لاَ أَغْضُضُ. قَالَ الأعرابيّ:
: ((المَرْءُ مَعَ مَنْ أَحَبَّ يَومَ القِيَامَةِ )) .
المَرْءُ يُحبُّ القَوْمَ وَلَمَّا يُلْحَقْ بِهِمْ؟ قَالَ النَّبِيُّ :
فَمَا زَالَ يُحَدِّثُنَا حَتَّى ذَكَرَ بَاباً مِنَ المَغْرِبِ مَسيرَةُ عَرْضِهِ أَوْ يَسِيرُ الرَّاكبُ فِي عَرْضِهِ أَرْبَعِينَ
أَوْ سَبِعِينَ عاماً - قَالَ سُفْيَانُ أَحدُ الزُّواةِ : قِبَلَ الشَّامِ - خَلَقَهُ الله تَعَالَى يَوْمَ خَلَقَ السَّمَاوَاتِ
والأَرْضَ مَفْتوحاً للتَّوْبَةِ لا يُغْلَقُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْهُ. رواه الترمذي وغيره، وَقَالَ:
((حديث حسن صحيح)).
Zirr ibn Hubaysh& 13 narrates: I went to Safwan ibn 'Assal aos to ask him the
ruling about masah (passing of wet hands) over leather socks. He asked me:
"Why have you come, O Zirr?" I replied: "To seek knowledge." He said: "The
angels spread out their wings for the seeker of knowledge out of pleasure
at what he is seeking." I said to him: "I am in doubt about the ruling with
regard to masah on leather socks after passing stool and urine. You were
from among the Șahabah of the Messenger of Allah
, so I have come to
ask you whether you heard him saying anything in this regard." He replied:
"Yes. He ordered us that when we were on a journey (or travelling) not
to remove our leather socks for three days and three nights, except due
to major impurity. We did not need to remove them due to passing stool,
urine, or sleep." I asked: "Did you hear him saying anything about love?"
He replied: "Yes. We were once on a journey with the Messenger of Allah
and while we were in his company, a Bedouin with a loud voice called
out to him saying: 'O Muhammad!' The Messenger of Allah
replied to
him in a similarly loud voice, saying: 'Here I am.' I said to the Bedouin: 'Woe
to you! Lower your voice as you are in the presence of the Messenger of
Allāh
and you have been prohibited from raising your voice.' He said:
'By Allah! I will not lower my voice.' The Bedouin then said: 'What do you
say about a person who loves a people but has not joined them as yet?' The
Messenger of Allah
said: 'A person shall be with those whom he loved,
on the day of Qiyamah.' The Messenger of Allah
continued talking to us
until he mentioned a door in the west whose width is (or in whose width a
rider will continue to ride for) forty or seventy years." Sufyan, one of the
13 Zirr ibn Hubaysh & was a Tabi'ī who lived for 120 years and passed away in 82 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
narrators, said: "This door is in the direction of Syria. Allah & created it
the day He created the heavens and the earth. It is open for repentance
and it will not be shut until the sun rises from there." (Tirmidhi)
Vocabulary and Definitions
"The angels spread out their wings for a seeker of knowledge," means that he will be assisted
and his quest for attaining knowledge will be made easy. It also shows the honour accorded
by the angels to a seeker of knowledge.
śle, is a phrase that is said to a person who is about to commit an evil act.
Commentary
The hadith teaches us that the doors of repentance are open and will remain open until
Qiyāmah.
Such ahādīth which deal with the virtue of acquiring knowledge, are not specific to students,
rather they apply equally to those who ask questions about Islam in order to learn or improve
themselves.
The rulings of the khuff (leather socks) are briefly explained in this hadith. The khuff serves
as a substitute for washing the feet in wudū'. A musafir (traveller) may wear the khuff for a
period of seventy-two hours, while a non-traveller may do so for twenty-four hours. The
khuff does not serve as a substitute for washing the feet if one requires ghusl (compulsory
bath) due to major impurity after intercourse or a wet dream.
According to the hadith, the generally impolite desert dweller addressed the Messenger of
Allāh
in an unusually loud voice. From the Sahābī's advice to him to lower his voice,
we deduce the importance of being respectful before scholars and in the gatherings of
knowledge. 'Umar
for example, would speak so softly and respectfully in the presence
of the Messenger of Allah
that the latter would request him to repeat himself.
The Messenger of Allah's
tolerant and measured reply to the Bedouin emphasises the
need for a leader to patiently bear the improper or impolite conduct of people and at the
same time address them according to their level of knowledge and intellect. His response
and explanation of repentance illustrate that those who invite people to the truth should
provide hope and glad tidings, whilst being kind and lenient.
The Messenger of Allah's
explanation that "a person shall be with those, whom he loved,
on the day of Qiyamah," indicates the significance of having true love for Allah &S, His
Messenger
and the pious. This is expressed by obedience to divine commands. Anas

50
RIYĀD AL-ȘĀLIĶĪN
said, "After Islam, nothing pleased us more than this statement of the Messenger of Allah
عبّهُ Anas "
"
also said, "I love Allāh, His Messenger, Abu Bakr and 'Umar and hope to be
with them, even though I cannot perform actions as they did."
Additional Points
v Key principles of effective communication are derived from the blessed words and
character of the Messenger of Allah
v One should refer to reputable scholars regarding matters of religion.
v Those who seek Islamic knowledge should know that Islamic knowledge is as vast as an
ocean that has no shore.
Hadīth 20
وعن أبي سَعيد سَعْدِ بنِ مالكِ بنِ سِنَانِ الخدريِّ ﴿ه: أنّ نَبِيَّ الله ﴿، قَالَ: ((كَانَ فِيمَنْ
كَانَ قَبْلَكُمْ رَجُلٌ قَتَلَ تِسْعَةً وتِسْعِينَ نَفْساً ، فَسَأَلَ عَنْ أَعْلَمِ أَهْلِ الأرضِ ، فَدُلَّ عَلَى رَاهِبٍ،
فَأَتَاهُ . فقال: إنَّهُ قَتَلَ تِسعَةً وتِسْعِينَ نَفْساً فَهَلْ لَهُ مِنْ تَوَبَةٍ ؟ فقالَ : لا ، فَقَتَلُهُ فَكَمَّلَ بِهِ مِثَّةً ،
ثُمَّ سَأَلَ عَنْ أَعْلَمِ أَهْلِ الأَرضِ ، فَدُلَّ عَلَى رَجُلٍ عَالِمٍ . فَقَالَ: إِنَّهُ فَلَ مِثَ نَفْسٍ فَهَلْ لَهُ مِنْ
تَوْبَةٍ ؟ فقالَ: نَعَمْ ، ومَنْ يَحُولُ بَيْنَهُ وَبَيْنَ الثَّوْبَةِ ؟ انْطَلِقْ إِلى أرضٍ كَذَا وَكَذَا فِإِنَّ بِهَا أُناسً
يَعْبُدُونَ الله تَعَالَى فَاعْبُدِ الله مَعَهُمْ ، ولاَ تَرْجِعْ إِلى أَرْضِكَ فَإِنَّهَا أرضُ سُوءٍ ، فَانْطَلَقَ حَتَّى
إِذَا نَصَفَ الطَّرِيقَ أَتَاهُ الْمَوْتُ ، فاخْتَصَمَتْ فِهِ مَلائِكَةُ الرَّحْمَةِ وَمَلائِكَةُ العَذَابِ . فَقَالتْ
مَلائِكَةُ الرَّحْمَةِ : جَاءَ تَائِباً ، مُقْبِلاَ بِقَلبِهِ إِلى اللهِ تَعَالَى، وقالتْ مَلائِكَةُ العَذَابِ: إِنَّهُ لَمْ
يَعْمَلْ خَيراً قَطُّ ، فَأَتَاهُمْ مَلَكٌ في صورَةٍ آدَمِيٍّ فَجَعَلُوهُ بَيْنَهُمْ - أيْ حَكَماً - فقالَ : قِيسُوا
ما بينَ الأرضَيْنِ فَإِلَى أَيْتهما كَانَ أَدَنَى فَهُوَ لَهُ . فَقَاسُوا فَوَجَدُوهُ أَدْنِى إِلى الأرْضِ التي أرَادَ
، فَقَبَضَتْهُ مَلائِكَةُ الرَّحمةِ )) مُتَّفَقٌّ عليه .
وفي رواية في الصحيح : ((فَكَانَ إلى القَريَةِ الصَّالِحَةِ أَقْرَبَ بِشِبْرٍ فَجُعِلَ مِنْ أهلِهَا)). وفي رواية
في الصحيح : ((فَأَوحَى الله تَعَالَى إِلى هذِهِ أَنْ تَبَاعَدِي ، وإِلَى هذِهِ أَنْ تَفَرَّبِي ، وقَالَ : قِيْسُوا
مَا بِيْنَهُمَا ، فَوَجَدُوهُ إِلى هذِهِ أَقْرَبَ بِشِبْرٍ فَغُفِرَ لَهُ)) . وفي رواية : ((فَأَى بصَدْرِهِ نَحْوَهَا )) .
Abū Sa'īd al-Khudrīkg 14 narrates that the Messenger of Allah
said:
14 Abū Sa'īd al-Khudrī's 4% name was Sa'd ibn Malik ibn Sinan. His title was Abū Sa'id. His father was
martyred in the battle of Uhud. 1170 ahadith are narrated from him. He participated in twelve battles
with the Messenger of Allah
and was among the scholars and jurists of Madinah Munawwarah. He
passed away in Madinah Munawwarah on a Friday in 64 Hijrī and is buried in Baqī.

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RIYĀD AL-ȘĀLIĶĪN
"Amongst the nations before you there was a person who had killed ninety-
nine people. He inquired who was the most knowledgeable person on the
earth and was referred to a monk. He went to him and informed him
that he had killed ninety-nine people and asked whether there was any
possibility of repentance for him. The monk said: 'No,' so he killed the
monk and thereby increased the number he had killed to one hundred.
He again inquired who was the most knowledgeable person on earth and
was referred to a scholar. He informed him that he had killed a hundred
people and asked whether there was any possibility of repentance for him.
The scholar replied: 'Yes. Who can come between you and repentance? Go
to such and such place because there are people there who are engaged in
the worship of Allah &s. Join them in the worship of Allah &s and do not
return to your land because it is an evil place.' The man then departed for
that land, but when he reached halfway, death overcame him. The angels
of mercy and the angels of punishment disputed among themselves with
regard to his fate. The angels of mercy said: 'He came in repentance, turning
with his heart to Allah &s' The angels of punishment said: 'He never did
any good.' An angel then came to them in the form of a human being
and they appointed him as an arbitrator between them. He said to them:
'Measure the distance between the two places and to whichever of the two
he is closer, he will be considered to be of that place.' They measured the
distance and found him to be closer to the place to which he was going,
so the angels of mercy took his life."
Another narration of Bukhārī has: "He was closer to the land of virtue by
one hand-span and he was therefore included among its people." Another
narration of Bukhārī has: "Allah & commanded this land to move further
away and that land to come closer. He then said: 'Measure the distance
between the two.' They found him to be closer to the land he was going to,
by one hand-span, so he was forgiven." Another narration has: "He turned
towards it with his chest." (Bukhārī, Muslim)
Vocabulary and Definitions
A cal; (monk) is one who severs contact with the world and its pleasures and chooses a life
of isolation, toil and hardship.
According to Țabaranī, the man was in a place called Kufrah and was advised to go to Basrah.

52
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith serves as a tremendous source of hope for those seeking the mercy and forgiveness
of Allah Les.
The killer's sincere desire to purify himself of sin led him to a monk who wrongly advised that
the doors of mercy were closed to him. The man being an ascetic, was deceived into thinking
that he had knowledge, but his reply resulted in his own destruction. On the contrary, the
scholar's knowledge guided the man to the truth. This establishes the virtue of knowledge
over worship, as a true scholar's knowledge leads him to inspire others by means of his
wisdom.
The initial setback did not discourage the repentant man from his search for truth and
reformation. From this we learn that the path of repentance is not always easy since it
requires courage. We also learn that those souls that have the innate capacity of goodness
will return to steadfastness even if they are temporarily diverted from the path of guidance.
Another important lesson we draw from the hadith is that a person should abstain from
befriending sinners and evil-minded individuals. One should instead strive to remain in the
company of the scholars of Islam, the worshippers, the pious and those who have reformed
themselves so that one may benefit from them. In truth, adopting the habits and company
of the close servants of Allah & is proof of one's true inclination to repent.
The Qur'an states,
﴿ ◌َيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ وَكُوْنُوْا مَعَ الصُّدِقِيْنَ﴾
O believers, fear Allah and adopt the company of the truthful. (Sūrah al-Taubah,
119)
Additional Points
v Scholars unanimously agree that Allah &'s accepts the sincere repentance of a murderer.
V The Messenger of Allah
used examples and narratives to convey his message as these
are easy to comprehend and remember.
v It is permissible to relate the incidents of previous nations, if they do not contradict
any teachings of Islam.
Hadīth 21
وعن عبدِ الله بن كعبٍ بنِ مالكِ، وكان قائِدَ كعبٍ ◌ّهُ مِنْ بَنِيهِ حِينَ عمِيَ ، قَالَ : سَمِعتُ
كَعْبَ بِنَ مالكِ رِّهُ يُحَدِّثُ بِحَديثِهِ حينَ تَخَلَّفَ عن رسولِ اللهِ ﴿ فِي غَزْوَةٍ تَبُوكَ . قَالَ

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RIYĀD AL-ȘĀLIĶĪN
﴿ فِي غَزْوَةٍ غزاها قط إلا في غزوة تَبُوكَ ، غَيْرَ أَنّي قَدْ
كعبٌّ: لَمْ أَتَخَلَّفْ عَنْ رسولِ الله
تَخَلَّفْتُ فِي غَزْوَةِ بَدْرٍ ، ولَمْ يُعَاتَبْ أَحَدٌ تَخَلَّفَ عَنْهُ؛ إِنَّمَا خَرَجَ رسولُ اللهِ عُه والمُسْلِمُونَ
يُرِيدُونَ عِيرَ قُرَيْشٍ حَتَّى جَمَعَ الله تَعَالَى بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ عَلَى غَيْرِ ميعادٍ . وَقَدْ شَهِدْتُ
مَعَ رسولِ اللهِ ﴿ لَيِلَةَ العَقَبَةِ حينَ تَوَاتَقْنَا عَلَى الإِسْلامِ ، وما أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ ،
وإنْ كَانَتْ بدرٌ أَذْكَرَ فِي النَّاسِ مِنْهَا. وكانَ مِنْ خَبَرِي حينَ تَخَلَّفْتُ عَنْ رسولِ اللهِ ﴾ في
غَزْوَةِ تَبُوكَ أَنِّي لم أكُنْ قَطُّ أَقْوى ولا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عنْهُ فِي تِلكَ الغَزْوَةِ ، وَالله ما
جَمَعْتُ قَبَلَهَا رَاحِلَيْنِ قَطُّ حَتَّى جَمَعْتُهُمَا فِي تِلْكَ الغَزْوَةِ وَلَمْ يَكُنْ رسولُ اللهِ ﴿ه يُريدُ
غَزْوَةً إِلَّ وَرَّى بِغَيْرِها حَتَّى كَانَتْ تَلْكَ الغَزْوَةُ ، فَغَزَاها رسولُ اللهِ ﴿ فِي حَرِّ شَدِيدٍ ،
واسْتَقْبَلَ سَفَراً بَعِيداً وَمَفَازاً، وَاستَقْبَلَ عَدَداً كَثِيراً ، فَجَلَّى لِلْمُسْلِمِينَ أمْرَهُمْ لِيتَهَّبُوا أَهْبَةَ
غَزْوِهِمْ فَأَخْبَرَهُمْ بوَجْهِهِمُ الَّذِي يُريدُ ، والمُسلِمونَ مَعَ رسولِ الله كثيرٌ وَلاَ يَجْمَعُهُمْ كِتَابٌ
حَافِظُ ( يُرِيدُ بِذلِكَ الدّيوَانَ) قَالَ كَعْبٌ: فَقَلَّ رَجُلٌ يُريدُ أنْ يَتَغَيِّبَ إلَّ ظَنَّ أنَّ ذلِكَ سيخْفَى
بِهِ مَا لَمْ يَنْزِلْ فِيهِ وَحْيٌّ مِنَ اللهِ، وَغَزَا رَسُول الله :﴿ تِلْكَ الْغَزْوَةَ حِينَ طَابَتِ الثَّمَارُ وَالظَّلالُ
، فَأَنَا إِلَيْهَا أَصْعَرُ ، فَتَجَهَّزَ رسولُ اللهِ ﴿ وَالْمُسْلِمُونَ مَعَهُ وطَفِقْتُ أَغْدُو لِكَيْ أَتَجَهَّزَ مَعَهُ
، فَأَرْجِعُ وَلَمْ أَقْضِ شَيْئاً ، وأَقُولُ في نفسي : أَنَا قَادِرٌ عَلَى ذلِكَ إِذَا أَرَدْتُ ، فَلَمْ يَزَلْ يَتَمادى
بِي حَتَّى اسْتَمَرَّ بِالنَّاسِ الْجِدُّ، فأصْبَحَ رسولُ اللهِ ﴿ه ◌َادياً والمُسْلِمُونَ مَعَهُ وَلَمْ أَقْضِ مِنْ
جِهَازِي شَيْئاً، ثُمَّ غَدَوْتُ فَرَجَعْتُ وَلَمْ أَقْضِ شَيئاً، فَلَمْ يَزَلْ يَتَمَادَى بِي حَتَّى أَسْرَعُوا وَتَفَارَطَ
الغَزْوُ ، فَهَمَمْتُ أنْ أَرْتَحِلَ فَأَدْرِكَهُمْ ، فَيَا لَيْتَنِي فَعَلْتُ ، ثُمَّ لم يُقَدَّرْ ذلِكَ لِي ، فَطَفِقْتُ إذَا
يَحْزُ نُنِي أَنِّي لا أَرَى لِي أُسْوَةً ، إلّ رَجُلاً
خَرَجْتُ فِي النَّاسِ بَعْدَ خُرُوجٍ رَسُولِ اللهِ ﴿
مَغْمُوصَاً عَلَيْهِ فِي النَّفَاقِ ، أَوْ رَجُلاً مِمَّنْ عَذَرَ اللهُ تَعَالَى مِنَ الضُّعَفَاءِ ، وَلَمْ يَذْكُرْنِي رَسُولُ
حَتَّى بَلَغَ تَبُّوكَ ، فَقَالَ وَهُوَ جَالِسٌ في القَوْمِ بِتَبُوكَ : (( ما فَعَلَ كَعْبُ بْنُ مَالِكِ؟ ))
اللهِ ﴾
فَقَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ: يَا رَسُولَ اللهِ ، حَبَسَهُ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ . فَقَالَ لَهُ مُعَاذُ بْنُ
: بِشْسَ مَا قُلْتَ! واللهِ يا رَسُولَ اللهِ مَا عَلِمْنَا عَلَيْهِ إلَّ خَيْرَاً، فَسَكَتَ رَسُولُ اللهِ
جَبَل
. فَبَيْنَا هُوَ عَلَى ذَلِكَ رَأى رَجُلاً مُبْضاً يَزُولُ بِهِ السَّرَابُ، فَقَالَ رَسُولُ اللهِ ﴿: (( كُنْ
أَبَا خَيْثَمَةَ ))، فَإِذَا هُوَ أَبُو خَيْئَمَةَ الأنْصَارِيُّ وَهُوَ الَّذِي تَصَدَّقَ بِصَاعِ الثَّمْرِ حِيْنَ لَمَزَهُ المُنَافِقُونَ
. قَالَ كَعْبٌّ: فَلَمَّا بَلَغَنِي أَنَّ رَسُولَ اللـهِ ﴿ قَدْ تَوَجَّهَ قَافِلاَ مِنْ تَبُوكَ حَضَرَنِي بَنِّي ، فَطَفِقْتُ
أَتَذَكَّرُ الكَذِبَ وأَقُولُ: بِمَ أخْرُجُ مِنْ سَخَطِهِ غَدَاً ؟ وأسْتَعِيْنُ عَلَى ذَلِكَ بِكُلِّ ذِي رَأٍْ مِنْ
أَهْلِي ، فَلَمَّا قِيْلَ: إِنَّ رَسُولَ اللهِ ﴿ قَدْ أَظَلَّ قَادِمَاً، زَاحَ عَنَّ الْبَاطِلُ حَتَّى عَرَفْتُ أَنِّي لَمْ

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RIYĀD AL-ȘĀLIĶĪN
قَادِماً، وَكَانَ إِذَا قَدِمَ مِنْ سَفَرٍ
أَنْجُ مِنْهُ بِشَيءٍ أَبَداً ، فَأَجْمَعْتُ صِدْقَهُ وَأَصْبَحَ رَسُولُ الله
بَدَأَ بِالمَسْجِدِ فَرَكَعَ فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ لِلنَّاسِ ، فَلَمَّا فَعَلَ ذلِكَ جَاءهُ الْمُخَلَّقُونَ يَعْتَذِرونَ
إِلَيْهِ ويَحْلِفُونَ لَهُ ، وَكَانُوا بِضْعاً وَثَمانِينَ رَجُلاً ، فَقَبِلَ مِنْهُمْ عَلانِيَتَهُمْ وَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ
وَوَكَلَ سَرَائِرَهُمْ إِلى الله تَعَالَى، حَتَّى جِئْتُ، فَلَمَّا سَلَّمْتُ تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ. ثُمَّ قَالَ: ((
تَعَالَ ))، فَجِئْتُ أَمْشِي حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ ، فقالَ لي : (( مَا خَلَّفَكَ ؟ أَلَمْ تَكُنْ قَدِ ابْتَعْتَ
ظَهْرَكَ ؟ )) قَالَ : قُلْتُ : يَا رسولَ الله، إنّي والله لَوْ جَلَسْتُ عِنْدَ غَيْرِكَ مِنْ أهْلِ الدُّنْيَا لَرَأيْتُ
أَنِّي سَأخْرُجُ مِنْ سَخَطِهِ بِعُذْرٍ ؛ لِقَدْ أَعْطِيتُ جَدَلاً ، ولَكِنِّي واللـه لَقَدْ عَلِمْتُ لَئِنْ حَدَّثْتُكَ
اليوم حَدِيثَ كَذْبٍ تَرْضَى به عنِّي لَيُوشِكَنَّ اللـه يُسْخِطَكَ عَلَّ ، وإنْ حَدَّثْتُكَ حَدِيثَ صِدقٍ
تَجِدُ عَلَيَّ فِيهِ إنّي لأَرْجُو فِهِ عُقْبَى الله رَّ، والله ما كَانَ لِي مِنْ عُذْرٍ ، واللـهِ مَا كُنْتُ قَطّ
أَقْوَى وَلاَ أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ . قَالَ : فقالَ رسولُ اللهِ ﴿: ((أمَّا هَذَا فَقَدْ صَدَقَ
، فَقُمْ حَتَّى يَقْضِيَ اللهُ فِيكَ )). وَسَارَ رِجَالٌ مِنْ بَنِي سَلِمَة فَاتََّعُونِي فَقَالُوا لِي : واللهِ مَا
عَلِمْنَاكَ أَذْنَبْتَ ذَنْباً قَبَلَ هَذَا لَقَدْ عَجَزْتَ في أَنْ لا تَكونَ اعتَذَرْتَ إِلَى رَسُول الله ﴿ بما
اعْتَذَرَ إليهِ المُخَلَّفُونَ ، فَقَدْ كَانَ كَافِيكَ ذَنْبَكَ اسْتِغْفَارُ رَسُول الله ﴿ لَكَ. قَالَ: فَوالله ما
زَالُوا يُؤَنِبُّونَنِي حَتَّى أَرَدْتُ أَنْ أَرْجِعَ إِلَى رسولِ اللهِ ﴿ فَأَكَذِّبَ نَفْسِي، ثُمَّ قُلْتُ لَهُمْ: هَلْ
لَقِيَ هَذَا مَعِيَ مِنْ أَحَدٍ؟ قَالُوا: نَعَمْ ، لَقِيَهُ مَعَكَ رَجُلانٍ قَالاَ مِثْلَ مَا قُلْتَ ، وَقِيلَ لَهُمَا مِثْلَ
مَا قِيلَ لَكَ ، قَالَ: قُلْتُ: مَنْ هُمَا؟ قَالُوا: مُرَارَةُ بْنُ الرَّبِيعِ الْعَمْرِيُّ ، وهِلَاَلُ ابْنُ أُمَيَّةَ الوَاتِيُّ
؟ قَالَ : فَذَكَرُوا لِي رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْراً فِيهِما أُسْوَةٌ ، قَالَ: فَمَضَيْتُ حِينَ ذَكَرُوهُما
◌ِي. ونَهَى رَسُول اللـه ﴿ عَنْ كَلامِنا أيُّهَا الثَّلاثَةُ مِنْ بَيْنِ مَنْ تَخَلَّفَ عَنْهُ، فاجْتَنَا النَّاسُ
- أوْ قَالَ : تَغَيَّرُوا لَنَا - حَتَّى تَنَكَّرَتْ لِي فِي نَفْسِي الأَرْضِ ، فَمَا هِيَ بِالأرْضِ الَّتِي أَعْرِفُ ،
فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً . فَأمّا صَاحِبَايَ فَاسْتَكَانا وقَعَدَا فِي بُيُوتِهِمَا يَبْكِيَان . وأمَّا أَنَا
فَكُنْتُ أَشَبَّ الْقَومِ وأجْلَدَهُمْ فَكُنْتُ أَخْرُجُ فَأَشْهَدُ الصَّلاَةَ مَعَ المُسْلِمِينَ ، وأُطُوفُ فِي الأَسْوَاقِ
وَلَا يُكَلِّمُنِي أَحَدٌ ، وَآتِي رسولَ اللهِ ﴿ فَأُسَلِّمُ عَلَيْهِ وَهُوَ فِي مَجْلِسِهِ بَعْدَ الصَّلاةِ، فَأَقُولُ في
نَفْسِي: هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلامِ أَمْ لاَ؟ ثُمَّ أُصَلِّي قَرِيباً مِنْهُ وَأَسَارِقُهُ النَّظَرَ ، فَإِذَا أَقْبَلْتُ
عَلَى صَلاتِي نَظَرَ إِلَّ وَإِذَا الْتَفَتُّ نَحْوَهُ أَعْرَضَ عَنِّي، حَتَّى إِذَا طَال ذلِكَ عَلَيَّ مِنْ جَقْوَةِ
المُسْلِمِينَ مَشَيْتُ حَتَّى تَسَوَّرْتُ جِدَارَ حائِط أبي قَادَةَ وَهُوَ ابْنُ عَمِّي وَأَحَبُّ النَّاسِ إِلَيَّ،
فَسَلَّمْتُ عَلَيهِ فَوَاللهِ مَا رَدَّ عَلَّ السَّلاَمَ ، فَقُلْتُ لَهُ: يَا أَبَا قَتَادَةَ ، أَنْشُدُكَ باللـه هَلْ تَعْلَمُنِي
أُحِبُّ الله وَرَسُولَهُ ﴾؟ فَسَكَتَ ، فَعُدْتُ فَنَاشَدْتُهُ فَسَكَتَ ، فَعُدْتُ فَنَاشَدْتُهُ، فَقَالَ : اللهُ

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ورَسُولُهُ أَعْلَمُ. فَفَاضَتْ عَيْنَيَ ، وَتَوَلَّيْتُ حَتَّى تَسَوَّرْتُ الجِدَارَ ، فَبَيْنَا أَنَا أَمْشِي فِي سُوقِ
الْمَدِينةِ إِذَا نَبَطِيٍّ مِنْ نَبَطِ أهْلِ الشَّامِ مِمِّنْ قَدِمَ بالطَّعَامِ يَبيعُهُ بِالمَدِينَةِ يَقُولُ : مَنْ يَدُلُّ عَلَى
كَعْبِ بْنِ مَالِكِ ؟ فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ إِلَيَّ حَتَّى جَاءِي فَدَفَعَ إِلَيَّ كِتَاباً مِنْ مَلِكِ غَسَّانَ،
وَكُنْتُ كَاتِباً . فَقَرَأْتُهُ فِإِذَا فِيهِ : أَمَّ بَعْدُ، فإِنَّهُ قَدْ بَلَغَنا أَنَّ صَاحِبَكَ قَدْ جَفَاكَ وَلَمْ يَجْعَلْكَ اللهُ
بِدَارِ هَوانٍ وَلاَ مَضْيَعَةٍ ، فَالْحَقْ بَنَا نُوَاسِكَ ، فَقُلْتُ حِينَ قَرَأْتُهَا : وَهَذِهِ أَيضاً مِنَ البَلاءِ،
فَمَّمْتُ بِهَا الَُّّورَ فَسَجَرْتُهَا، حَتَّى إِذَا مَضَتْ أَرْبَعُونَ مِنَ الْخَمْسِينَ وَاسْتَلْبَثَ الْوَحْيُ إِذَا
رسولُ رسولِ الله ﴿ يَأْتِنِي، فَقَالَ: إِنَّ رسولَ الله ﴿ يَأْمُرُكَ أنْ تَعْتَزِلَ امْرَأْتَكَ، فَقُلْتُ:
أُطَلُّهَا أَمْ مَاذَا أَفْعَلُ ؟ فَقَالَ: لاَ ، بَلِ اعْتَزِلْهَا فَلاَ تَقْرَبَنَّهَا ، وَأَرْسَلَ إِلَى صَاحِبَيَّ ◌ِمِثْلِ ذلِكَ
. فَقُلْتُ لَامْرَأْتِي : الْحَقِي بِأَهْلِكِ فَكُونِي عِنْدَهُمْ حَتَّى يَقْضِيَ اللهُ فِي هَذَا الأَمْرِ . فَجَاءتِ
امْرَأَةُ هِلاَلٍ بْنِ أَمَيَّةَ رسولَ اللهِ ﴿ فَقَالَتْ لَهُ: يَا رَسُولَ الله، إنَّ هِلاَلَ بْنَ أمَيَّةَ شَيْخٌ ضَائِعٌ
لَيْسَ لَهُ خَادِمٌ ، فَهَلْ تَكْرَهُ أَنْ أَخْدُمَهُ ؟ قَالَ : (( لاَ ، وَلَكِنْ لاَ يَقْرَبَّكِ )) فَقَالَتْ: إِنَّهُ واللِهِ
ما بِهِ مِنْ حَرَكَةٍ إِلَى شَيْءٍ ، وَوَالله مَا زَالَ يَبْكِي مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ إِلَى يَومِهِ هَذَا. فَقَالَ
لي بَعْضُ أهْلِي: لَو اسْتَأْذَنْتَ رسولَ اللهِ ﴾ فِي امْرَأَتِكَ فَقَدْ أَذِن لاِمْرَأَةِ هِلاَل بْنِ أمَيَّةَ أَنْ
تَخْدُمَهُ؟ فَقُلْتُ: لاَ أَسْتَأذِنُ فيها رسولَ الله ◌ِ، وَمَا يُدْرِينِي مَاذَا يقُول رسولُ اللهِ ﴾ إِذَا
اسْتَأْذَنْهُ، وَأَنَا رَجُلٌ شَابٌ! فَبِثْتُ بِذَلِكَ عَشْرَ لَيَالٍ فَكَمُلَ لَنَا خَمْسُونَ لَيْلَةً مِنْ حِينَ نَهَي
عَنْ كَلاَمِنَا ، ثُمَّ صَلَّيْتُ صَلاَةَ الْفَجْرِ صَبَاحَ خَمْسِينَ لَيْلَةً عَلَى ظَهْرِ بَيْتٍ مِنْ بُيُوتِنَا، فَبَيْنَا أَنَا
جَالِسٌ عَلَى الْحَالِ الَّتِي ذَكَرَ الله تَعَالَى مِنَّا ، قَدْ ضَاقَتْ عَلَيَّ نَفْسي وَضَاقَتْ عَلَيَّ الأرْضُ
بِمَا رَحُبَتْ ، سَمِعْتُ صَوْتَ صَارِخٍ أوْفَى عَلَى سَلْعِ يَقُولُ بِأَعْلَى صَوتِهِ : يَا كَعْبَ بْنَ مَالِكِ
أَبْشِرْ ، فَخَرَرْتُ سَاجِداً ، وَعَرَفْتُ أَنَّهُ قَدْ جَاءَ فَرَجٌ. فَأَذَنَ رسولُ الله ﴿ النَّاسَ بِتَوْبَةِ الله
وَكَ عَلَيْنَا حِينَ صَلَّى صَلاةَ الفَجْرِ فَذَهَبَ النَّاسُ يُبَشِّرُونَا، فَذَهَبَ قِبَلَ صَاحِبَيَّ مُبَشِّرُونَ
وَرَكَضَ رَجُلٌ إِلَيَّ فَرَساً وَسَعَى سَاعٍ مِنْ أَسْلَمَ قِبَلِي ، وَأَوْفَى عَلَى الْجَبَلِ ، فَكَانَ الصَّوْتُ
أَسْرَعَ مِنَ الفَرَسِ ، فَلَمَّا جَاءني الَّذِي سَمِعْتُ صَوْتَهُ يُبَشِّرُنِي نَزَعْتُ لَهُ ثَوْبَيَّ فَكَسَوْتُهُمَا إِيَّاهُ
بِبشارته، وَاللهِ مَا أمْلِكُ غَيْرَهُمَا يَوْمَئِذٍ ، وَاسْتَعَرْتُ ثَوْبَيْنِ فَلَسْتُهُمَا ، وَانْطَلَقْتُ أَتَامَّمُ رسولَ
يَتَلَقَّانِي النَّاسُ فَوْجاً فَوْجاً يُهِّونَنِي بِالتَّوْبَةِ وَيَقُولُونَ لِي : لِتَهْنِكَ تَوْبَةُ الله عَلَيْكَ .
الله في
حَتَّى دَخَلْتُ الْمَسْجِدَ فَإِذَا رسولُ الله ﴿ِ جَالِسٌ حَوْلَه النَّاسُ، فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللهِ
يُهَرْوِلُ حَتَّى صَافَحَنِي وَهَنََّفِي ، والله مَا قَامَ رَجُلٌ مِنَ الْمُهَاجِرِينَ غَيْرُهُ - فَكَانَ كَعْبٌّ لاَ
* قَالَ وَهُوَ يَبْرُقُ وَجْهُهُ مِنَ
يَنْسَاهَا لِطَلْحَةَ - . قَالَ كَعْبٌّ : فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ الله

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السُّرُور: ((أَبْشِرْ بِخَيْرِ يَومٍ مَرَّ عَلَيْكَ مُذْ وَلَدَتْكَ أُمُّكَ )) فَقُلْتُ: أَمِنْ عِنْدِكَ يَا رَسُول الله
إذا سُرَّ اسْتَنَارَ
أَمْ مِنْ عِندِ الله؟ قَالَ: ((لَاَ، بَلْ مِنْ عِنْدِ اللهِ رَ))، وَكَانَ رسولُ الله
وَجْهُهُ حَتَّى كَأَنَّ وَجْهَهُ قِطْعَةُ قَمَرٍ وَكُنَّا نَعْرِفُ ذلِكَ مِنْهُ، فَلَمَّا جَلَسْتُ بَيْنَ يَدَيْهِ قُلْتُ : يَا رسولَ
الله ، إنَّ مِنْ تَوْيَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةَ إِلَى اللهِ وَإِلَى رَسُولِهِ . فَقَالَ رسولُ الله
:
(( أمْسِكَ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ )) . فقلتُ: إِنِّي أُمْسِكُ سَهْمِي الَّذِي بِخَيَر . وَقُلْتُ
: يَا رسولَ الله، إنَّ الله تَعَالَى إِنَّمَا أنْجَانِي بالصِّدْقِ ، وإِنَّ مِنْ تَوْيَتِي أنْ لا أُحَدِّثَ إلَّ صِدْقَاً
مَا بَقِيتُ ، فوَالله مَا عَلِمْتُ أَحَداً مِنَ المُسْلِمِينَ أَبْلاهُ الله تَعَالَى فِي صِدْقِ الحَدِيثِ مُنْذُ ذَكَرْتُ
ذلِكَ لِرسولِ اللهِ ﴾ أحْسَنَ مِمَّا أَبْلانِ الله تَعَالَى، واللـهِ مَا تَعَمَّدْتُ كِذْبَةً مُنْذُ قُلْتُ ذلِكَ
لِرسولِ اللهِ ﴾﴿ إِلَى يَومِيَ هَذَا، وإنِّي لأَرْجُو أَنْ يَحْفَظَنِي الله تَعَالَى فيما بَقِيَ، قَالَ: فَأَنْزَلَ
الله تَعَالَى: ﴿لَقَدْ تَّابَ اللهُ عَلَى النَِّّ وَالْمُهْجِرِيْنَ وَالْأَنْصَارِ الَّذِيْنَ اتَّبِعُوْهُ فِيْ سَاعَةِ الْعُسْرَةِ
( حَتَّى بَلَغَ : ) إِنَّهُ بِهِمْ رَءُوْفٌ رَّحِيْمٌ وَّ عَلَى النَّلَةِ الَّذِيْنَ خُلِّفُوا حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ
بِمَا رَحُبَتْ ( حَتَّى بَلَغَ: ) اتَّقُوا اللهَ وَكُوْنُوْا مَعَ الصُّدِقِيْنَ﴾ ( التوبة: 711-911) قَالَ كَعْبٌّ
: واللهِ ما أنْعَمَ الله عَلَيَّ مِنْ نِعمةٍ قَطُّ بَعْدَ إِذْ هَدَانِ اللهُ للإِسْلامِ أَعْظَمَ فِي نَفْسِي مِنْ صِدِقِي
رسولَ الله ﴿ أَنْ لا أكونَ كَذَبْتُهُ، فَأَهْلِكَ كما هَلَكَ الَّذِينَ كَذَبُوا؛ إِنَّ الله تَعَالَى قَالَ للَّذِينَ
كَذَّبُوا حِينَ أَنْزَلَ الوَحْيَ شَرَّ مَا قَالَ لَأَحَدٍ ، فقال الله تَعَالَى: (سَيَحْلِفُوْنَ بِاللهِ لَكُمْ إِذَا انْقَبْتُمْ
إِلَيْهِمْ لِتُعْرِضُوْا عَنْهُمْ فَاعْرِضُوْا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَّمَاوُهُمْ جَهَنَّمُ جَزَآءَ بِمَا كَانُوْا يَكْسِبُوْنَ
يَحْلِفُوْنَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفُسِقِيْنَ﴾ ( التوبة
: 96- 95) قَالَ كَعْبٌّ: كُنّا خُلُفْنَا أَيُّهَا الثَّلاَثَةُ عَنْ أمْرٍ أولئكَ الذينَ قَبِلَ مِنْهُمْ رسولُ الله
حِينَ حَلَفُوا لَهُ فَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ وأرجَاَ رسولُ اللهِ ﴿ أَمْرَنَا حَتَّى قَضَى الله تَعَالَى
فِيهِ بِذِلكَ . قَالَ الله تَعَالَى: ﴿وَعَلَى الَّلَةِ الَّذِيْنَ خُلِّفُوا﴾ وَلَيْسَ الَّذِي ذَكَرَ مِمَّا خُلِّفْنَا تَخْلُّفَنَا
عن الغَزْو ، وإنَّمَا هُوَ تَخْلِفُهُ إِيّانا وإرْجَاؤُهُ أَمْرَنَا عَمَّنْ حَلَفَ لَهُ واعْتَذَرَ إِلَيْهِ فقبِلَ مِنْهُ. مُتَّفَقٌ
عليه .
وفي رواية: أَنَّ النَّبِّ :﴿هَ خَرَجَ فِي غَزْوَةِ تَبْوكَ يَومَ الخَمِيسِ وكانَ يُحِبُّ أنْ يَخْرُجَ يومَ الخميس .
وفي رواية : وكانَ لاَ يَقْدِمُ مِنْ سَفَرٍ إلَّ نَهَاراً في الضُّحَى ، فِإِذَا قَدِمَ بَدَأَ بالمَسْجِدِ فَصَلَّى فِيهِ
رَكْعَتَيْنِ ثُمَّ جَلَسَ فِيهِ .
'Abdullah ibn Ka'b ibn Malik, who was from among the sons of Ka'b
and who served as a guide to him when he became blind, narrates: I heard

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RIYĀD AL-ȘĀLIĶĪN
(my father) Ka'b ibn Malik
% 15 narrating his story when he did not join
the Messenger of Allah
in the expedition of Tabūk. Ka'b
Ab said:
participated in every expedition with the Messenger of Allah
except
Tabūk. I did not participate in the battle of Badr, but no one was reprimanded
for remaining behind in that battle because at that time, the Messenger
of Allāh
and the Muslims merely went out to intercept the caravan of
the Quraish, however Allah && caused the Muslims to face their enemy
unexpectedly. I was present with the Messenger of Allah
on the night of
'Aqabah when we pledged our allegiance to Islam and I would not exchange
this participation of mine even with that of Badr although Badr was more
famous among the people than the night of 'Aqabah.
At the time when I remained behind and did not join the Messenger of
Allāh
for the expedition of Tabuk, my situation was such that there
was no one stronger or more affluent than I was. By Allah, I never had two
fully laden camels in any previous expedition as I had in this expedition.
Whenever the Messenger of Allah
decided to go on an expedition, he
would not disclose his real destination until the actual expedition took
place, except in this expedition."
"The Messenger of Allah
undertook this expedition in extremely hot
weather and he had to endure a long journey across difficult terrain and
face a huge army. He made the matter at hand clear to the Muslims so that
they could make adequate preparations for their expedition. He informed
them of the destination. The Muslims who accompanied the Messenger of
Allāh
were many, but there was no register that recorded their exact
number."
Ka'b &g
said: "A person who wanted to absent himself would think that it
would go unnoticed, as long as revelation from Allah & did not come down
exposing him. The Messenger of Allah
undertook this expedition at a
time when the fruits had ripened and there was plenty of shade towards
which I was inclined. The Messenger of Allah
and the Muslims with
15 Ka'b ibn Malik
was one of the poets of the Messenger of Allah
. He participated in all the
battles after Uhud, except Tabūk. 80 ahādīth are narrated from him. He passed away in 50 Hijrī in
Madīnah Munawwarah.

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RIYĀD AL-ȘĀLIĶĪN
him began their preparations. I would also go out in the morning in order
to begin preparations with him, but I would return without having done
anything. I would think to myself: 'I have the means to make preparations
whenever I like.' I continued procrastinating in this way, until people were
fully prepared. The Messenger of Allah
and the Muslims departed the
next morning, while I had not yet completed any of my preparations. I
went out in the morning but again returned without having accomplished
anything. I continued procrastinating until such a time arrived that the
army set out for the expedition. I made an intention to also set out and
join up with them, and if only I had done so, but it was not destined for
me. After the departure of the Messenger of Allah
, I began to walk
around and it grieved me that I did not find others like myself except a
confirmed hypocrite or those whom Allah &s had exempted from going
out in battle because of their weakness.
The Messenger of Allah
made no mention of me until he reached Tabūk.
While he was sitting among the people at Tabuk, he asked: 'What happened
to Ka'b ibn Malik?' A person from the Banu Salimah said: 'O Messenger of
Allāh! His cloak and self-conceit have kept him back.' Mu'adh ibn Jabal
said: 'What an evil thing to say! By Allah, O Messenger of Allah, we know
nothing but good about him.' The Messenger of Allah
remained silent.
While still sitting, he saw a man in white clothing, appearing like a mirage.
The Messenger of Allah
said: 'He seems to be Abū Khaythamah,' and it
was indeed Abū Khaythamah al-Ansarī
.
He was the one who had given
a șā' of dates in charity and whom the hypocrites had condemned."
Ka'b &
continues: "When the news reached me that the Messenger of
Allāh
was returning from Tabuk, I began to get worried and I started
thinking of excuses to make. I would think to myself: 'How am I going to
escape his wrath tomorrow?' And I sought advice from every knowledgeable
person in my family in this regard."
"When the announcement was made that the Messenger of Allah
was
about to arrive (in Madinah Munawwarah), all thoughts of fabricating an
excuse left me and I was convinced that I would never be able to escape
him. I made a firm resolution to speak the truth. The Messenger of Allah
arrived the next morning. It was his habit that whenever he returned

59
RIYĀD AL-ȘĀLIĶĪN
from a journey, he would first go to the masjid, offer two rak'āts of salah
and sit down to meet the people. When he had done so, those who had
remained behind came to him, offered their excuses and took oaths before
him. There were more than eighty of them. He accepted their excuses, took
their pledges of allegiance, sought forgiveness for them and left their inner
secrets to Allah &S, until I came to him. When I greeted him, he replied
with an angry smile and said: 'Come forward.' I walked towards him and sat
down in front of him. He then asked me: 'What kept you back? Didn't you
already purchase your camel?' I replied: 'O Messenger of Allah, by Allah,
had I been sitting in front of anyone else besides you, I would have been
able to escape from his anger by offering an excuse, as I have been blessed
with eloquence; but, by Allah, I know for a fact that if I were to offer a false
excuse to you today, by virtue of which you will be pleased with me, Allah
des will soon make you angry with me (by exposing my wrong to you). And
if I were to speak the truth to you, you will become angry with me, but I
hope that Allah will be pleased with me for speaking the truth to you. By
Allah, I had no excuse for remaining behind. By Allah, my situation was
such that I was never in a stronger or more affluent position than at the
time when I remained behind from you."
The Messenger of Allah
said: 'This one has spoken the truth.' You may
go until Allāh & issues an order regarding you.' Some men from the Banū
Salimah followed me and said: 'By Allah, we have not known you to commit
any sin before this. You certainly failed to offer an excuse to the Messenger
of Allāh
as the others had offered excuses. The Messenger of Allah's
forgiveness in your favour would have been sufficient to expiate your sin.'
By Allah, they continued rebuking me to such an extent, that I thought of
returning to the Messenger of Allah
and denying whatever I had said. I
then asked them: 'Has anyone else met the same fate as me?' They replied:
'Yes. Two men have met the same fate as you. They said the same thing
that you said and the Messenger of Allah
gave them the same reply' I
asked: 'Who are they?' They replied: 'Murarah ibn al-Rabī' al-'Amrī and Hilal
ibn Umayyah al-Waqifī' They were known to me to be righteous men who
had participated in the battle of Badr and who were worthy role-models.
After they mentioned them to me I continued on my way."
"From amongst all those who had remained behind in the expedition, the

60
RIYĀD AL-ȘĀLIĶĪN
Messenger of Allah
prohibited the people from speaking to only the
three of us. The people remained aloof from us (or he said: "their attitude
towards us changed,") and the entire earth seemed strange to me. It was
not the earth that I had known previously. We remained in this state for
fifty days."
"My two companions became miserable and remained crying in their homes.
I was younger and much stronger than them and I would therefore go out,
attend the salah with the Muslims and walk around in the market places,
but no one would talk to me. I would go to the Messenger of Allah
when he was seated in his assembly after the salah and I would greet him.
I would ask myself: 'Did his lips move in reply to my greeting or not?' I
would then offer salah close to him and steal a glance at him. While I was
engaged in my salah, he would turn towards me, but when I turned towards
him, he would turn away from me."
"When the boycott of the Muslims seemed too long to me, I walked and
climbed over the orchard wall of Abū Qatadah, who was my cousin and
most beloved to me. I greeted him, but, by Allah, he did not reply to my
greeting. I said to him: 'O Abū Qatādah! I ask you in the name of Allah; don't
you know that I love Allah and His Messenger
?' He remained silent. I
repeated my question and he was still silent. I repeated my question again
and he replied: 'Allah and His Messenger know best.' My eyes filled with
tears and I turned around and climbed back over the wall."
"While I was walking in the market place of Madinah, I heard a farmer from
Syria, who used to sell his food in Madinah, saying: 'Who can direct me to
Ka'b ibn Malik?' The people began directing him towards me. He came to
me and handed me a letter from the king of Ghassan. As I could read and
write, I read it: 'News has reached us that your companion (the Messenger
of Allāh
) has boycotted you. Allah did not compel you to live in a place
where you are humiliated and where your rights are trampled upon. Join
us and we will assist you.' After reading the letter, I said to myself: 'This is
also a test (from Allāh &s),' and I took it to an oven and burnt it."
"When forty of the fifty days had passed and the revelation was still delayed,
a messenger sent by the Messenger of Allah
came to me and said: