MajelisNoteDalilدليل
العربية

Musnad Ahmad 27175

✧ Ka'b b. Malik

Show the chain

حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ حَدَّثَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ عَنْ أَبِيهِ قَالَ لَمْ أَتَخَلَّفْ عَنِ النَّبِيِّ ﷺ فِي غَزَاةٍ غَزَاهَاحَتَّى كَانَتْ غَزْوَةُ تَبُوكَ إِلَّا بَدْرًا وَلَمْ يُعَاتِبِ النَّبِيُّ ﷺ أَحَدًا تَخَلَّفَ عَنْ بَدْرٍ إِنَّمَا خَرَجَ يُرِيدُ الْعِيرَ فَخَرَجَتْ قُرَيْشٌ مُغَوِّثِينَ لِعِيرِهِمْ فَالْتَقَوْا عَنْ غَيْرِ مَوْعِدٍ كَمَا قَالَ اللهُ ﷻ وَلَعَمْرِي إِنَّ أَشْرَفَ مَشَاهِدِ رَسُولِ اللهِ ﷺ فِي النَّاسِ لَبَدْرٌ وَمَا أُحِبُّ أَنِّي كُنْتُ شَهِدْتُهَا مَكَانَ بَيْعَتِي لَيْلَةَ الْعَقَبَةِ حَيْثُ تَوَافَقْنَا عَلَى الْإِسْلَامِ وَلَمْ أَتَخَلَّفْ بَعْدُ عَنِ النَّبِيِّ ﷺ فِي غَزَاَةٍ غَزَاهَا حَتَّى كَانَتْ غَزْوَةُ تَبُوكَ وَهِيَ آخِرُ غَزْوَةٍ غَزَاهَا فَأَذِنَ رَسُولُ اللهِ ﷺ لِلنَّاسِ بِالرَّحِيلِ وَأَرَادَ أَنْ يَتَأَهَّبُوا أُهْبَةَ غَزْوِهِمْ وَذَلِكَ حِينَ طَابَ الظِّلَالُ وَطَابَتِ الثِّمَارُ فَكَانَ قَلَّمَا أَرَادَ غَزْوَةً إِلَّا وَارَى غَيْرَهَا وَقَالَ يَعْقُوبُ عَنِ ابْنِ أَخِي ابْنِ شِهَابٍ إِلَّا وَرَّى بِغَيْرِهَا حَدَّثَنَاهُ سُفْيَانَ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ عن أبيه وَقَالَ فِيهِ وَرَّى غَيْرَهَا ثُمَّ رَجَعَ إِلَى حَدِيثِ عَبْدِ الرَّزَّاقِ وَكَانَ يَقُولُ الْحَرْبُ خَدْعَةٌ فَأَرَادَ النَّبِيُّ ﷺ فِي غَزْوَةِ تَبُوكَ أَنْ يَتَأَهَّبَ النَّاسُأُهْبَتَهُ وَأَنَا أَيْسَرُ مَا كُنْتُ قَدْ جَمَعْتُ رَاحِلَتَيْنِ وَأَنَا أَقْدَرُ شَيْءٍ فِي نَفْسِي عَلَى الْجِهَادِ وَخِفَّةِ الْحَاذِ وَأَنَا فِي ذَلِكَ أَصْغُو إِلَى الظِّلَالِ وَطِيبِ الثِّمَارِ فَلَمْ أَزَلْ كَذَلِكَ حَتَّى قَامَ النَّبِيُّ ﷺ غَادِيًا بِالْغَدَاةِ وَذَلِكَ يَوْمَ الْخَمِيسِ وَكَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الْخَمِيسِ فَأَصْبَحَ غَادِيًا فَقُلْتُ أَنْطَلِقُ غَدًا إِلَى السُّوقِ فَأَشْتَرِي جَهَازِي ثُمَّ أَلْحَقُ بِهِمْ فَانْطَلَقْتُ إِلَى السُّوقِ مِنَ الْغَدِ فَعَسُرَ عَلَيَّ بَعْضُ شَأْنِي فَرَجَعْتُ فَقُلْتُ أَرْجِعُ غَدًا إِنْ شَاءَ اللهُ فَأَلْحَقُ بِهِمْ فَعَسُرَ عَلَيَّ بَعْضُ شَأْنِي فَلَمْ أَزَلْ كَذَلِكَ حَتَّى الْتَبَسَ بِي الذَّنْبُ وَتَخَلَّفْتُ عَنْ رَسُولِ اللهِ ﷺ فَجَعَلْتُ أَمْشِي فِي الْأَسْوَاقِ وَأَطُوفُ بِالْمَدِينَةِ فَيُحْزِنُنِي أَنِّي لَا أَرَى أَحَدًا تَخَلَّفَ إِلَّا رَجُلًا مَغْمُوصًا عَلَيْهِ فِي النِّفَاقِ وَكَانَ لَيْسَ أَحَدٌ تَخَلَّفَ إِلَّا رَأَى أَنَّ ذَلِكَ سَيُخْفَى لَهُ وَكَانَ النَّاسُ كَثِيرًا لَا يَجْمَعُهُمْ دِيوَانٌ وَكَانَ جَمِيعُ مَنْ تَخَلَّفَ عَنِ النَّبِيِّ ﷺ بِضْعَةً وَثَمَانِينَ رَجُلًا وَلَمْ يَذْكُرْنِي النَّبِيُّ ﷺ حَتَّى بَلَغَ تَبُوكًا فَلَمَّا بَلَغَ تَبُوكًا قَالَ مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟ فَقَالَ رَجُلٌ مِنْ قَوْمِي خَلَّفَهُ يَا رَسُولَ اللهِ بُرْدَيْهِ وَالنَّظَرُ فِي عِطْفَيْهِ وَقَالَ يَعْقُوبُعَنِ ابْنِ أَخِي ابْنِ شِهَابٍ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ فَقَالَ مُعَاذُ بْنُ جَبَلٍ بِئْسَمَا قُلْتَ وَاللهِ يَا نَبِيَّ اللهِ مَا نَعْلَمُ إِلَّا خَيْرًا فَبَيْنَا هُمْ كَذَلِكَ إِذَا هُمْ بِرَجُلٍ يَزُولُ بِهِ السَّرَابُ فَقَالَ النَّبِيُّ ﷺ كُنْ أَبَا خَيْثَمَةَ فَإِذَا هُوَ أَبُو خَيْثَمَةَ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ غَزْوَةَ تَبُوكَ وَقَفَلَ وَدَنَا مِنَ الْمَدِينَةِ جَعَلْتُ أَتَذَكَّرُ بِمَاذَا أَخْرُجُ مِنْ سَخْطَةِ النَّبِيِّ ﷺ وَأَسْتَعِينُ عَلَى ذَلِكَ كُلَّ ذِي رَأْيٍ مِنْ أَهْلِي حَتَّى إِذَا قِيلَ النَّبِيُّ هُوَ مُصْبِحُكُمْ بِالْغَدَاةِ زَاحَ عَنِّي الْبَاطِلُ وَعَرَفْتُ أَنِّي لَا أَنْجُو إِلَّا بِالصِّدْقِ وَدَخَلَ النَّبِيُّ ﷺ ضُحًى فَصَلَّى فِي الْمَسْجِدِ رَكْعَتَيْنِ وَكَانَ إِذَا جَاءَ مِنْ سَفَرٍ فَعَلَ ذَلِكَ دَخَلَ الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ جَلَسَ فَجَعَلَ يَأْتِيهِ مَنْ تَخَلَّفَ فَيَحْلِفُونَ لَهُ وَيَعْتَذِرُونَ إِلَيْهِ فَيَسْتَغْفِرُ لَهُمْ وَيَقْبَلُ عَلَانِيَتَهُمْ وَيَكِلُ سَرَائِرَهُمْ إِلَى اللهِ ﷻ فَدَخَلْتُ الْمَسْجِدَ فَإِذَا هُوَ جَالِسٌ فَلَمَّا رَآنِي تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ فَجِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ

أَلَمْ تَكُنِ ابْتَعْتَ ظَهْرَكَ ؟ قُلْتُ: بَلَى. يَا نَبِيَّ اللهِ. قَالَ: فَمَا خَلَّفَكَ ؟ قُلْتُ: وَاللهِ لَوْ بَيْنَ يَدَيْ أَحَدٍ مِنَ النَّاسِ غَيْرَكَ جَلَسْتُ لَخَرَجْتُ مِنْ سَخْطَتِهِ بِعُذْرٍ لَقَدْ أُوتِيتُ جَدَلًا ! وَقَالَ يَعْقُوبُ، عَنِ ابْنِ أَخِي ابْنِ شِهَابٍ: لَرَأَيْتُ أَنْ أَخْرُجَ مِنْ سَخْطَتِهِ بِعُذْرٍ. وَفِي حَدِيثِ عُقَيْلٍ: أَخْرُجُ مِنْ سَخْطَتِهِ بِعُذْرٍ، وَفِيهِ: لَيُوشِكَنَّ أَنَّ اللهَ يُسْخِطُكَ عَلَيَّ، وَلَئِنْ حَدَّثْتُكَ حَدِيثَ صِدْقٍ تَجِدُ عَلَيَّ فِيهِ، إِنِّي لَأَرْجُو فِيهِ عَفْوَ اللهِ. ثُمَّ رَجَعَ إِلَى حَدِيثِ عَبْدِ الرَّزَّاقِ - وَلَكِنْ قَدْ عَلِمْتُ يَا نَبِيَّ اللهِ [أَنِّي] إِنْ أَخْبَرْتُكَ الْيَوْمَ بِقَوْلٍ تَجِدُ عَلَيَّ فِيهِ وَهُوَ حَقٌّ، فَإِنِّي أَرْجُو فِيهِ عَفْوَ اللهِ، وَإِنْ حَدَّثْتُكَ الْيَوْمَ حَدِيثًا تَرْضَى عَنِّي فِيهِ وَهُوَ كَذِبٌ أُوشِكُ أَنْ يُطْلِعَكَ اللهُ عَلَيَّ. وَاللهِ يَا نَبِيَّ اللهِ مَا كُنْتُ قَطُّ أَيْسَرَ، وَلَا أَخَفَّ حَاذًا مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ. فَقَالَ: أَمَّا هَذَا فَقَدْ صَدَقَكُمُ الْحَدِيثَ، قُمْ حَتَّى يَقْضِيَ اللهُ فِيكَ. فَقُمْتُ، فَثَارَ عَلَى أَثَرِي نَاسٌ مِنْ قَوْمِي يُؤَنِّبُونَنِي. فَقَالُوا: وَاللهِ مَا نَعْلَمُكَ أَذْنَبْتَ ذَنْبًا قَطُّ قَبْلَ هَذَا فَهَلَّا اعْتَذَرْتَ إِلَى النَّبِيِّ ﷺ بِعُذْرٍ يَرْضَى عَنْكَ فِيهِ، فَكَانَ اسْتِغْفَارُ رَسُولِ اللهِ ﷺ سَيَأْتِي مِنْ وَرَاءِ ذَنْبِكَ، وَلِمَ تُقِفْ نَفْسَكَ مَوْقِفًا لَا تَدْرِي مَاذَا يُقْضَى لَكَ فِيهِ ؟ فَلَمْ يَزَالُوا يُؤَنِّبُونَنِي حَتَّى هَمَمْتُ أَنْ أَرْجِعَ فَأُكَذِّبَ نَفْسِي، فَقُلْتُ: هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ غَيْرِي ؟ قَالُوا: نَعَمْ. هِلَالُ بْنُ أُمَيَّةَ، وَمُرَارَةُ - يَعْنِي ابْنَ رَبِيعَةَ - فَذَكَرُوا [لِي] رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْرًا لِي فِيهِمَا - يَعْنِي - أُسْوَةً، فَقُلْتُ: وَاللهِ لَا أَرْجِعُ إِلَيْهِ فِي هَذَا أَبَدًا، وَلَا أُكَذِّبُ نَفْسِي. وَنَهَى النَّبِيُّ ﷺ النَّاسَ عَنْ كَلَامِنَا أَيُّهَا الثَّلَاثَةُ. قَالَ: فَجَعَلْتُ أَخْرُجُ إِلَى السُّوقِ فَلَا يُكَلِّمُنِي أَحَدٌ، وَتَنَكَّرَ لَنَا النَّاسُ حَتَّى مَا هُمْ بِالَّذِينَ نَعْرِفُ، وَتَنَكَّرَتْ لَنَا الْحِيطَانُ حَتَّى مَا هِيَ بِالْحِيطَانِ الَّتِي نَعْرِفُ، وَتَنَكَّرَتْ لَنَا الْأَرْضُ حَتَّى مَا هِيَ بِالْأَرْضِ الَّتِي نَعْرِفُ. وَكُنْتُ أَقْوَى أَصْحَابِي، فَكُنْتُ أَخْرُجُ فَأَطُوفُ بِالْأَسْوَاقِ وَآتِي الْمَسْجِدَ، فَأَدْخُلُ وَآتِي النَّبِيَّ ﷺ فَأُسَلِّمُ عَلَيْهِ، فَأَقُولُ: هَلْ حَرَّكَ شَفَتَيْهِ بِالسَّلَامِ ؟ فَإِذَا قُمْتُ أُصَلِّي إِلَى سَارِيَةٍ، فَأَقْبَلْتُ قِبَلَ صَلَاتِي، نَظَرَ إِلَيَّ بِمُؤَخَّرِ عَيْنَيْهِ. وَإِذَا نَظَرْتُ إِلَيْهِ أَعْرَضَ عَنِّي. وَاسْتَكَانَ صَاحِبَايَ فَجَعَلَا يَبْكِيَانِ اللَّيْلَ وَالنَّهَارَ، لَا يُطْلِعَانِ رُؤُوسَهُمَا. فَبَيْنَا أَنَا أَطُوفُ السُّوقَ إِذَا رَجُلٌ نَصْرَانِيٌّ جَاءَ بِطَعَامٍ [لَهُ] يَبِيعُهُ يَقُولُ: مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ، فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ إِلَيَّ فَأَتَانِي وَأَتَانِي بِصَحِيفَةٍ مِنْ مَلِكِ غَسَّانَ فَإِذَا فِيهَا: أَمَّا بَعْدُ فَإِنَّهُ بَلَغَنِي أَنَّ صَاحِبَكَ قَدْ جَفَاكَ وَأَقْصَاكَ وَلَسْتَ بِدَارِ مَضْيَعَةٍ، وَلَا هَوَانٍ فَالْحَقْ بِنَا نُوَاسِكَ، فَقُلْتُ: هَذَا أَيْضًا مِنَ الْبَلَاءِ وَالشَّرِّ، فَسَجَرْتُ لَهَا التَّنُّورَ، وَأَحْرَقْتُهَا فِيهِ. فَلَمَّا مَضَتْ أَرْبَعُونَ لَيْلَةً إِذَا رَسُولٌ مِنَ النَّبِيِّ ﷺ قَدْ أَتَانِي فَقَالَ: اعْتَزِلِ امْرَأَتَكَ. فَقُلْتُ: أُطَلِّقُهَا ؟ قَالَ: لَا. وَلَكِنْ لَا تَقْرَبَنَّهَا. فَجَاءَتِ امْرَأَةُ هِلَالٍ فَقَالَتْ: يَا رَسُولَ اللهِ، إِنَّ هِلَالَ بْنَ أُمَيَّةَ شَيْخٌ ضَعِيفٌ، فَهَلْ تَأْذَنُ لِي أَنْ أَخْدُمَهُ ؟ قَالَ: نَعَمْ. وَلَكِنْ لَا يَقْرَبَنَّكِ. قَالَتْ: يَا نَبِيَّ اللهِ مَا بِهِ حَرَكَةٌ لِشَيْءٍ، مَا زَالَ مُكِبًّا يَبْكِي اللَّيْلَ وَالنَّهَارَ مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ. قَالَ كَعْبٌ: فَلَمَّا طَالَ عَلَيَّ الْبَلَاءُ اقْتَحَمْتُ عَلَى أَبِي قَتَادَةَ حَائِطَهُ - وَهُوَ ابْنُ عَمِّي - فَسَلَّمْتُ عَلَيْهِ، فَلَمْ يَرُدَّ عَلَيَّ. فَقُلْتُ: أَنْشُدُكَ اللهَ يَا أَبَا قَتَادَةَ، أَتَعْلَمُ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ ؟ فَسَكَتَ، ثُمَّ قُلْتُ: أَنْشُدُكَ اللهَ يَا أَبَا قَتَادَةَ، أَتَعْلَمُ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ ؟ قَالَ: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: فَلَمْ أَمْلِكْ نَفْسِي أَنْ بَكَيْتُ، ثُمَّ اقْتَحَمْتُ الْحَائِطَ خَارِجًا. حَتَّى إِذَا مَضَتْ خَمْسُونَ لَيْلَةً مِنْ حِينِ نَهَى النَّبِيُّ ﷺ النَّاسَ عَنْ كَلَامِنَا صَلَّيْتُ عَلَى ظَهْرِ بَيْتٍ لَنَا صَلَاةَ الْفَجْرِ، ثُمَّ جَلَسْتُ وَأَنَا فِي الْمَنْزِلَةِ الَّتِي قَالَ اللهُ عَزَّ وَجَلَّ: قَدْ ضَاقَتْ عَلَيْنَا الْأَرْضُ بِمَا رَحُبَتْ، وَضَاقَتْ عَلَيْنَا أَنْفُسُنَا إِذْ سَمِعْتُ نِدَاءً مِنْ ذُرْوَةِ سَلْعٍ: أَنْ أَبْشِرْ يَا كَعْبُ بْنَ مَالِكٍ، فَخَرَرْتُ سَاجِدًا، وَعَرَفْتُ أَنَّ اللهَ قَدْ جَاءَنَا بِالْفَرَجِ. ثُمَّ جَاءَ رَجُلٌ يَرْكُضُ عَلَى فَرَسٍ يُبَشِّرُنِي، فَكَانَ الصَّوْتُ أَسْرَعَ مِنْ فَرَسِهِ، فَأَعْطَيْتُهُ ثَوْبَيَّ بِشَارَةً، وَلَبِسْتُ ثَوْبَيْنِ آخَرَيْنِ. وَكَانَتْ تَوْبَتُنَا نَزَلَتْ عَلَى النَّبِيِّ ﷺ ثُلُثَ اللَّيْلِ. فَقَالَتْ أُمُّ سَلَمَةَ عَشِيَّتَئِذٍ: يَا نَبِيَّ اللهِ، أَلَا نُبَشِّرُ كَعْبَ بْنَ مَالِكٍ ؟ قَالَ: إِذًا يَحْطِمَنَّكُمُ النَّاسُ وَيَمْنَعُونَكُمُ النَّوْمَ سَائِرَ اللَّيْلَةِ. وَكَانَتْ أُمُّ سَلَمَةَ مُحْسِنَةً مُحْتَسِبَةً فِي شَأْنِي، تَحْزَنُ بِأَمْرِي، فَانْطَلَقْتُ إِلَى النَّبِيِّ ﷺ، فَإِذَا هُوَ جَالِسٌ فِي الْمَسْجِدِ وَحَوْلَهُ الْمُسْلِمُونَ وَهُوَ يَسْتَنِيرُ كَاسْتِنَارَةِ الْقَمَرِ، وَكَانَ إِذَا سُرَّ بِالْأَمْرِ اسْتَنَارَ. فَجِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ: أَبْشِرْ يَا كَعْبُ بْنَ مَالِكٍ بِخَيْرِ يَوْمٍ أَتَى عَلَيْكَ مُنْذُ يَوْمِ وَلَدَتْكَ أُمُّكَ! قُلْتُ: يَا نَبِيَّ اللهِ، أَمِنْ عِنْدِ اللهِ أَوْ مِنْ عِنْدِكَ ؟ قَالَ: بَلْ مِنْ عِنْدِ اللهِ عَزَّ وَجَلَّ، ثُمَّ تَلَا عَلَيْهِمْ: لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنْصَارِ حَتَّى إِذَا بَلَغَ: إِنَّ اللهَ هُوَ التَّوَّابُ الرَّحِيمُ قَالَ: وَفِينَا نَزَلَتْ أَيْضًا اتَّقُوا اللهَ وَكُونُوا مَعَ الصَّادِقِينَ، فَقُلْتُ: يَا نَبِيَّ اللهِ، إِنَّ مِنْ تَوْبَتِي أَنْ لَا أُحَدِّثَ إِلَّا صِدْقًا، وَأَنْ أَنْخَلِعَ مِنْ مَالِي كُلِّهِ صَدَقَةً إِلَى اللهِ عَزَّ وَجَلَّ وَإِلَى رَسُولِهِ. فَقَالَ: أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ، فَهُوَ خَيْرٌ لَكَ. قُلْتُ: فَإِنِّي أُمْسِكُ سَهْمِي الَّذِي بِخَيْبَرَ. قَالَ: فَمَا أَنْعَمَ اللهُ عَزَّ وَجَلَّ عَلَيَّ نِعْمَةً بَعْدَ الْإِسْلَامِ أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي رَسُولَ اللهِ ﷺ حِينَ صَدَقْتُهُ أَنَا وَصَاحِبَايَ، أَنْ لَا نَكُونَ كَذَبْنَا فَهَلَكْنَا كَمَا هَلَكُوا. إِنِّي لَأَرْجُو أَنْ لَا يَكُونَ اللهُ عَزَّ وَجَلَّ أَبْلَى أَحَدًا فِي الصِّدْقِ مِثْلَ الَّذِي أَبْلَانِي، مَا تَعَمَّدْتُ لِكَذِبَةٍ بَعْدُ. وَإِنِّي لَأَرْجُو أَنْ يَحْفَظَنِي اللهُ فِيمَا بَقِيَ. كذا في طبعة جمعية المكنز الإسلامي، وفي طبعة مؤسسة الرسالة: غزاة. كذا في طبعة جمعية المكنز الإسلامي، وما بين المعقوفين غير موجود في طبعة مؤسسة الرسالة. كذا في طبعة جمعية المكنز الإسلامي، وما بين المعقوفين غير موجود في طبعة مؤسسة الرسالة. كذا في طبعة جمعية المكنز الإسلامي، وفي طبعة مؤسسة الرسالة: الحيطان. كذا في طبعة جمعية المكنز الإسلامي، وما بين المعقوفين غير موجود في طبعة مؤسسة الرسالة.

Translation

Chain of narrators
  1. ʿAbd al-Razzāq
  2. Maʿmar
  3. al-Zuhrī
  4. ʿAbd al-Raḥman b. Kaʿb b. Mālik
  5. his father
  6. Lam Atakhallaf
  7. al-Nabī ﷺ Fī Ghazāh Ghazāhāḥattá Kānat Ghazwah Tabūk Illā Badr and Lam Yuʿātib al-Nabī ﷺ Aḥad Takhallaf
  8. Badr Innamā Kharaj Yurīd al-ʿĪr Fakharajat Quraysh Mughawwithīn Liʿīrihim Wa-al-Taqawā
  9. Ghayr Mawʿid Kamā
  10. Allāh ﷻ Walaʿamrī In Ashraf Mashāhid Rasūl Allāh ﷺ Fī al-Nās Labadr Wamā Uḥib Annī Kunt Shahidtuhā Makān Bayʿatī Laylah al-ʿAqabah Ḥayth Tawāfaqnā
  11. al-Islām Walam Atakhallaf Baʿd
  12. al-Nabī ﷺ Fī Ghazāh Ghazāhā Ḥattá Kānat Ghazwah Tabūk Wahī Ākhir Ghazwah Ghazāhā Faʾadhin Rasūl Allāh ﷺ Lilnnās Bi-al-Rraḥīl Waʾarād
  13. Yataʾahhabūā Uhbah Ghazwihim Wadhalik Ḥīn Ṭāb al-Ẓilāl Waṭābat al-Thimār Fakān Qallamā Arād Ghazwah Illā Wārá Ghayrahā
  14. Yaʿqūb
  15. Ibn Akhī Ibn Shihāb Illā Warrá Bighayrihā
  16. Sufyān
  17. Maʿmar
  18. al-Zuhrī
  19. ʿAbd al-Raḥman b. ʿAbdullāh b. Kaʿb b. Mālik
  20. Fīh Warrá Ghayrahā Thum Rajaʿ
  21. Ḥadīth ʿAbd al-Razzāq Wakān
  22. al-Ḥarb Khadʿah Faʾarād al-Nabī ﷺ Fī Ghazwah Tabūk
  23. Yataʾahhab al-Nāsuʾuhbatah
  24. Aysar Mā Kunt Qad Jamaʿt Rāḥilatayn
  25. Aqdar Shayʾ Fī Nafsī
  26. al-Jihād Wakhiffah al-Ḥādh
  27. Fī Dhalik Aṣghū
  28. al-Ẓilāl Waṭīb al-Thimār Falam Azal Kadhalik Ḥattá Qām al-Nabī ﷺ Ghādī Bi-al-Ghadāh Wadhalik Yawm al-Khamīs Wakān Yuḥib
  29. Yakhruj Yawm al-Khamīs Faʾaṣbaḥ Ghādī
  30. Anṭaliq Ghad
  31. al-Sūq Faʾashtarī Jahāzī Thum Alḥaq Bihim Fānṭalaqt
  32. al-Sūq Min al-Ghad Faʿasur ʿAlay Baʿḍ Shaʾnī Farajaʿt
  33. Arjiʿ Ghad In Shāʾ Allāh Faʾalḥaq Bihim Faʿasur ʿAlay Baʿḍ Shaʾnī Falam Azal Kadhalik Ḥattá al-Tabas Bī al-Dhanb Watakhallaft
  34. Rasūl Allāh ﷺ Fajaʿalt Amshī Fī al-Aswāq Waʾaṭūf Bi-al-Madīnah Fayuḥzinunī Annī Lā Ará Aḥad Takhallaf Illā a man Maghmūṣ ʿAlayh Fī al-Nifāq Wakān Lays Aḥad Takhallaf Illā Raʾá
  35. Dhalik Sayukhfá Lah Wakān al-Nās Kathīr Lā Yajmaʿuhum Dīwān Wakān Jamīʿ Man Takhallaf
  36. al-Nabī ﷺ Biḍʿah Wathamānīn a man Walam Yadhkurnī al-Nabī ﷺ Ḥattá Balagh Tabūk Falammā Balagh Tabūk
  37. Mā Faʿal Kaʿb b. Mālik
  38. a man Min Qawmī Khallafah Yā Rasūl Allāh Burdayh Wa-al-Nnaẓar Fī ʿIṭfayh
  39. Yaʿqūbuʿan Ibn Akhī Ibn Shihāb Burdāh Wa-al-Nnaẓar Fī ʿIṭfayh
  40. Muʿādh b. Jabal Biʾsamā
  41. Wa-al-Lh Yā Nabī Allāh Mā Naʿlam Illā Khayr Fabaynā
  42. Kadhalik Idhā
  43. Birajul Yazūl Bih al-Sarāb
  44. al-Nabī ﷺ Kun Abū Khaythamah Faʾidhā
  45. Abū Khaythamah Falammā Qaḍá Rasūl Allāh ﷺ Ghazwah Tabūk Waqafal Wadanā Min al-Madīnah Jaʿalt Atadhakkar Bimādhā Akhruj Min Sakhṭah al-Nabī ﷺ Waʾastaʿīn
  46. Dhalik Kul Dhī Raʾy Min Ahlī Ḥattá Idhā Qīl al-Nabī
  47. Muṣbiḥukum Bi-al-Ghadāh Zāḥ ʿAnnī al-Bāṭil Waʿaraft Annī Lā Anjū Illā Bi-al-Ṣṣidq Wadakhal al-Nabī ﷺ Ḍuḥá Faṣallá Fī al-Masjid Rakʿatayn Wakān Idhā Jāʾ Min Safar Faʿal Dhalik Dakhal al-Masjid Faṣallá Rakʿatayn Thum Jalas Fajaʿal Yaʾtīh Man Takhallaf Fayaḥlifūn Lah Wayaʿtadhirūn Ilayh Fayastaghfir Lahum Wayaqbal ʿAlāniyatahum Wayakil Sarāʾirahum
  48. Allāh ﷻ Fadakhalt al-Masjid Faʾidhā
  49. Jālis Falammā Rānī Tabassam Tabassum al-Mughḍab Fajiʾt Fajalast Bayn Yadayh

✧ "Did you not buy your riding camel?" I said: Yes, O Prophet of Allah. He said: "What kept you back?" I said: By Allah, if I were sitting before any other person among the people, I would have come out of his displeasure with an excuse, for I have been given ability in argument! Ya'qub said, from the son of my brother Ibn Shihab: "I would have seen that I come out of his displeasure with an excuse." In the hadith of 'Uqayl: "I would come out of his displeasure with an excuse," and in it: "Soon Allah will make you angry with me, and if I tell you a true story you will be displeased with me, but I hope for Allah's forgiveness in it." Then he returned to the hadith of 'Abd al-Razzaq - "But I know, O Prophet of Allah, [that if] I tell you today something that you will be displeased with and it is true, then I hope for Allah's forgiveness in it; and if I tell you today a story that will please you and it is false, then soon Allah may expose me. By Allah, O Prophet of Allah, I was never more comfortable, nor lighter in equipment, than when I stayed behind from you." He said: "As for this one, he has told you the truth. Stand until Allah decides in your case." So I stood up, and people from my tribe followed me, rebuking me. They said: By Allah, we do not know that you ever committed a sin before this. Why did you not make an excuse to the Prophet ﷺ with which he would be pleased with you? For the Prophet's ﷺ seeking forgiveness would have come after your sin. Why do you put yourself in a position where you do not know what will be decided for you? They kept rebuking me until I thought of going back and denying myself. I said: Did anyone else say this same statement? They said: Yes. Hilal b. Umayyah and Murarah - meaning Ibn Rabi'ah. They mentioned [to me] two righteous men who had witnessed Badr, and in them there was a model for me. I said: By Allah, I will never return to him in this matter, nor will I deny myself. The Prophet ﷺ forbade the people from speaking to us three. I would go out to the market and no one would speak to me. The people became strangers to us, even the walls became strangers to us, even the land became strange to us, until it was not the land we knew. I was the strongest of my companions, so I would go out and walk around the markets, and I would come to the mosque and enter, and I would come to the Prophet ﷺ and greet him, and I would say: Did he move his lips in returning the greeting? When I stood to pray facing a pillar and turned toward my prayer, he looked at me with the corner of his eyes, and when I looked at him he turned away from me. My two companions became subdued and wept night and day, not raising their heads. While I was walking around the market, a Christian man came with food of his to sell, saying: Who will direct me to Ka'b b. Malik? The people began pointing at me, so he came to me with a letter from the king of Ghassan, and in it was: To proceed, it has reached me that your companion has alienated you and removed you, and you are not in a house of waste or humiliation. Join us and we will console you. I said: This is also part of the trial and evil. So I kindled the oven for it and burned it in it. When forty nights had passed, a messenger from the Prophet ﷺ came to me and said: Withdraw from your wife. I said: Should I divorce her? He said: No, but do not approach her. The wife of Hilal came and said: O Messenger of Allah, Hilal b. Umayyah is a weak old man. Do you permit me to serve him? He said: Yes, but he must not approach you. She said: O Prophet of Allah, he has no movement for anything, he has been weeping night and day since his affair occurred. Ka'b said: When the trial became long for me, I climbed over the wall of Abu Qatadah - and he was my paternal cousin - and greeted him, but he did not return my greeting. I said: I adjure you by Allah, O Abu Qatadah, do you know that I love Allah and His Messenger? He remained silent. Then I said: I adjure you by Allah, O Abu Qatadah, do you know that I love Allah and His Messenger? He said: Allah and His Messenger know best. He said: I could not control myself and I wept, then I climbed over the wall going out. When fifty nights had passed since the Prophet ﷺ forbade the people from speaking to us, I prayed the dawn prayer on the roof of a house of ours, then I sat in the position about which Allah, Mighty and Majestic, said: The earth had become straitened for us despite its vastness, and our own selves had become straitened for us, when I heard a caller from the top of Sal' mountain: Rejoice, O Ka'b b. Malik! So I fell down in prostration, and I knew that Allah had brought us relief. Then a man came galloping on a horse to give me the good news, and the voice was faster than his horse. I gave him my two garments as a good-news gift, and wore two other garments. Our repentance had been revealed to the Prophet ﷺ at the last third of the night. Umm Salamah said that evening: O Prophet of Allah, shall we not give good news to Ka'b b. Malik? He said: Then the people would crush you and prevent you from sleeping the rest of the night. Umm Salamah was kind and devoted in my affair, grieving for my situation. I went to the Prophet ﷺ and found him sitting in the mosque with the Muslims around him, and he was shining like the shining of the moon, and when he was pleased with something, he would shine. I came and sat before him, and he said: Rejoice, O Ka'b b. Malik, in the best day that has come upon you since the day your mother gave birth to you! I said: O Prophet of Allah, is it from Allah or from you? He said: Rather from Allah, Mighty and Majestic. Then he recited to them: Allah has certainly turned in mercy to the Prophet and the Emigrants and the Helpers until he reached: Indeed, Allah is the Accepter of repentance, the Merciful. He said: And about us was also revealed: Fear Allah and be with the truthful. I said: O Prophet of Allah, part of my repentance is that I will never speak except the truth, and that I will divest myself of all my wealth as charity to Allah, Mighty and Majestic, and to His Messenger. He said: Keep some of your wealth, for that is better for you. I said: Then I will keep my share in Khaybar. He said: Allah, Mighty and Majestic, has not bestowed upon me any blessing after Islam greater in my soul than my truthfulness to the Messenger of Allah ﷺ when I was truthful to him, I and my two companions, lest we be liars and perish as they perished. I hope that Allah, Mighty and Majestic, has not tested anyone in truthfulness like He tested me. I have not intentionally told any lie since. And I hope that Allah will protect me in what remains. [Thus in the edition of the Islamic Treasure Society, and in the edition of the Risalah Foundation: expedition. Thus in the edition of the Islamic Treasure Society, and what is in brackets is not present in the edition of the Risalah Foundation. Thus in the edition of the Islamic Treasure Society, and what is in brackets is not present in the edition of the Risalah Foundation. Thus in the edition of the Islamic Treasure Society, and in the edition of the Risalah Foundation: the walls. Thus in the edition of the Islamic Treasure Society, and what is in brackets is not present in the edition of the Risalah Foundation.]

Grades by grader

Shuayb al-ArnautSound Chainhadithunlocked

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

  • Ibn Ḥajar al-ʿAsqalānī

    زاد أحمد من رواية معمر وهي آخر غزوة غزاها وهذه الزيادة رواها موسى بن عقبة عن ابن شهاب بغير إسناد

    machine translationAḥmad added, from the narration of Maʿmar: "and it was the last expedition he undertook." This addition was narrated by Mūsā b. ʿUqbah from Ibn Shihāb without a chain of transmission (isnād).

    in مسند أحمد, p. 27766
  • Ibn ʿAbd al-Barr

    حديث كعب بن مالك في معنى حديث أبي لبابة وهو حديث متصل صحيح

    machine translationThe ḥadīth of Kaʿb b. Mālik is similar in meaning to the ḥadīth of Abū Lubābah, and it is a connected (muttaṣil), authentic (ṣaḥīḥ) ḥadīth.

    in مسند أحمد, p. 27766

Narrators

  1. Kaʿb b. Mālik al-Anṣārī
    a well-known Companiond. during ʿAlī's caliphate, or in the days when ʿAlī b. Abī Ṭālib was killed, or in the year 51 AH, also said: 50 AH, and al-Wāqidī and Abū Ḥātim stated it definitively
    كَعْب بْن مَالِك الأَنْصَارِيصحابي مشهور
    عن
  2. ʿAbd al-Raḥman b. Kaʿb b. Mālik al-Sulamī
    trustworthy (thiqah)d. during the caliphate of Sulaymān b. ʿAbd al-Malik
    عبد الرحمن بن كعب بن مالك السلميثقة
    عن
  3. al-Zuhrī
    The jurist and memorizer (ḥāfiẓ), whose eminence, precision and reliability are agreed upond. Ḍamrah b. Rabīʿah and others said: 123 AH. The nephew of al-Zuhrī and others said: 124 AH. Ibn Yūnus and others said: 125 AH
    الزهريالفقيه الحافظ ، متفق على جلالته وإتقانه وثبته
    عن
  4. Maʿmar b. Rāshid
    Trustworthy (thiqah), reliable (thabt), excellent, except that there is some weakness in his narration from Thābit, al-Aʿmash, ʿĀṣim b. Abī al-Najūd and Hishām b. ʿUrwah, and likewise in what he narrated in Basrad. at the beginning of 150 AH, or: 152 AH, or: 153 AH, or: 154 AH, 155 AH
    معمر بن راشدثقة ثبت فاضل ، إلا أن في روايته عن ثابت والأعمش وعاصم بن أبي النجود ، وهشام بن عروة شيئا ، وكذا فيما حدث به بالبصرة
    حدثنا
  5. ʿAbd al-Razzāq
    Trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), a renowned author (muṣannif); he went blind at the end of his life and his memory changed (taghayyara), and he had Shiite leanings (kāna yatashayyaʿ)d. 211 AH
    عبد الرزاق الصنعانيثقة حافظ مصنف شهير ، عمي في آخر عمره فتغير ، وكان يتشيع
    حدثنا
  6. Aḥmad b. Ḥanbal
    Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an authority (ḥujjah).d. 241 AH, Abū Umayyah Muḥammad b. Ibrāhīm al-Ṭarsūsī said: 242 AH, and no one followed him in his view
    أحمد بن حنبلثقة حافظ فقيه حجة

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.

Something wrong with this text or grade? Tell us