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العربية

Sahih al-Bukhari 4418

The narration of Ka'b bin Malik

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حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ حَدَّثَنَا اللَّيْثُ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ أَنَّ عَبْدَ اللَّهِ بْنَ كَعْبِ بْنِ مَالِكٍ وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ قَالَ سَمِعْتُ كَعْبَ بْنَ مَالِكٍ يُحَدِّثُ حِينَ تَخَلَّفَ عَنْ قِصَّةِ تَبُوكَ۔ قَالَ كَعْبٌ: لَمْ أَتَخَلَّفْ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةٍ غَزَاهَا إِلاَّ فِي غَزْوَةِ تَبُوكَ غَيْرَ أَنِّي كُنْتُ تَخَلَّفْتُ فِي غَزْوَةِ بَدْرٍ وَلَمْ يُعَاتِبْ أَحَدًا تَخَلَّفَ عَنْهَا۔ إِنَّمَا خَرَجَ رَسُولُ اللَّهِ ﷺ يُرِيدُ عِيرَ قُرَيْشٍ حَتَّى جَمَعَ اللَّهُ بَيْنَهُمْ وَبَيْنَ عَدُوِّهِمْ عَلَى غَيْرِ مِيعَادٍ وَلَقَدْ شَهِدْتُ مَعَ رَسُولِ اللَّهِ ﷺ لَيْلَةَ الْعَقَبَةِ حِينَ تَوَاثَقْنَا عَلَى الإِسْلاَمِ وَمَا أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ وَإِنْ كَانَتْ بَدْرٌ أَذْكَرَ فِي النَّاسِ مِنْهَا۔ كَانَ مِنْ خَبَرِي أَنِّي لَمْ أَكُنْ قَطُّ أَقْوَى وَلاَ أَيْسَرَ حِينَ تَخَلَّفْتُ عَنْهُ فِي تِلْكَ الْغَزْوَةِ وَاللَّهِ مَا اجْتَمَعَتْ عِنْدِي قَبْلَهُ رَاحِلَتَانِ قَطُّ حَتَّى جَمَعْتُهُمَا فِي تِلْكَ الْغَزْوَةِ۔ وَلَمْ يَكُنْ رَسُولُ اللَّهِ ﷺ يُرِيدُ غَزْوَةً إِلاَّ وَرَّى بِغَيْرِهَا حَتَّى كَانَتْ تِلْكَ الْغَزْوَةُ غَزَاهَا رَسُولُ اللَّهِ ﷺ فِي حَرٍّ شَدِيدٍ وَاسْتَقْبَلَ سَفَرًا بَعِيدًا وَمَفَازًا وَعَدُوًّا كَثِيرًا۔ فَجَلَّى لِلْمُسْلِمِينَ أَمْرَهُمْ لِيَتَأَهَّبُوا أُهْبَةَ غَزْوِهِمْ فَأَخْبَرَهُمْ بِوَجْهِهِ الَّذِي يُرِيدُ۔ وَالْمُسْلِمُونَ مَعَ رَسُولِ اللَّهِ ﷺ كَثِيرٌ وَلاَ يَجْمَعُهُمْ كِتَابٌ حَافِظٌ يُرِيدُ الدِّيوَانَ۔ قَالَ كَعْبٌ: فَمَا رَجُلٌ يُرِيدُ أَنْ يَتَغَيَّبَ إِلاَّ ظَنَّ أَنْ سَيَخْفَى لَهُ مَا لَمْ يَنْزِلْ فِيهِ وَحْىُ اللَّهِ۔ وَغَزَا رَسُولُ اللَّهِ ﷺ تِلْكَ الْغَزْوَةَ حِينَ طَابَتِ الثِّمَارُ وَالظِّلاَلُ۔ وَتَجَهَّزَ رَسُولُ اللَّهِ ﷺ وَالْمُسْلِمُونَ مَعَهُ فَطَفِقْتُ أَغْدُو لِكَىْ أَتَجَهَّزَ مَعَهُمْ فَأَرْجِعُ وَلَمْ أَقْضِ شَيْئًا۔ فَأَقُولُ فِي نَفْسِي أَنَا قَادِرٌ عَلَيْهِ۔ فَلَمْ يَزَلْ يَتَمَادَى بِي حَتَّى اشْتَدَّ بِالنَّاسِ الْجِدُّ فَأَصْبَحَ رَسُولُ اللَّهِ ﷺ وَالْمُسْلِمُونَ مَعَهُ وَلَمْ أَقْضِ مِنْ جَهَازِي شَيْئًا۔ فَقُلْتُ أَتَجَهَّزُ بَعْدَهُ بِيَوْمٍ أَوْ يَوْمَيْنِ ثُمَّ أَلْحَقُهُمْ۔ فَغَدَوْتُ بَعْدَ أَنْ فَصَلُوا لأَتَجَهَّزَ فَرَجَعْتُ وَلَمْ أَقْضِ شَيْئًا۔ ثُمَّ غَدَوْتُ ثُمَّ رَجَعْتُ وَلَمْ أَقْضِ شَيْئًا فَلَمْ يَزَلْ بِي حَتَّى أَسْرَعُوا وَتَفَارَطَ الْغَزْوُ وَهَمَمْتُ أَنْ أَرْتَحِلَ فَأُدْرِكَهُمْ۔ وَلَيْتَنِي فَعَلْتُ فَلَمْ يُقَدَّرْ لِي ذَلِكَ۔ فَكُنْتُ إِذَا خَرَجْتُ فِي النَّاسِ بَعْدَ خُرُوجِ رَسُولِ اللَّهِ ﷺ فَطُفْتُ فِيهِمْ أَحْزَنَنِي أَنِّي لاَ أَرَى إِلاَّ رَجُلاً مَغْمُوصًا عَلَيْهِ النِّفَاقُ أَوْ رَجُلاً مِمَّنْ عَذَرَ اللَّهُ مِنَ الضُّعَفَاءِ۔ وَلَمْ يَذْكُرْنِي رَسُولُ اللَّهِ ﷺ حَتَّى بَلَغَ تَبُوكَ فَقَالَ وَهْوَ جَالِسٌ فِي الْقَوْمِ بِتَبُوكَ: «مَا فَعَلَ كَعْبٌ؟» فَقَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ يَا رَسُولَ اللَّهِ: حَبَسَهُ بُرْدَاهُ وَنَظَرُهُ فِي عِطْفِهِ۔ فَقَالَ مُعَاذُ بْنُ جَبَلٍ: بِئْسَ مَا قُلْتَ وَاللَّهِ يَا رَسُولَ اللَّهِ مَا عَلِمْنَا عَلَيْهِ إِلاَّ خَيْرًا۔ فَسَكَتَ رَسُولُ اللَّهِ ﷺ۔ قَالَ كَعْبُ بْنُ مَالِكٍ: فَلَمَّا بَلَغَنِي أَنَّهُ تَوَجَّهَ قَافِلاً حَضَرَنِي هَمِّي وَطَفِقْتُ أَتَذَكَّرُ الْكَذِبَ وَأَقُولُ بِمَاذَا أَخْرُجُ مِنْ سَخَطِهِ غَدًا وَاسْتَعَنْتُ عَلَى ذَلِكَ بِكُلِّ ذِي رَأْىٍ مِنْ أَهْلِي۔ فَلَمَّا قِيلَ إِنَّ رَسُولَ اللَّهِ ﷺ قَدْ أَظَلَّ قَادِمًا زَاحَ عَنِّي الْبَاطِلُ وَعَرَفْتُ أَنِّي لَنْ أَخْرُجَ مِنْهُ أَبَدًا بِشَىْءٍ فِيهِ كَذِبٌ۔ فَأَجْمَعْتُ صِدْقَهُ وَأَصْبَحَ رَسُولُ اللَّهِ ﷺ قَادِمًا وَكَانَ إِذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِالْمَسْجِدِ فَيَرْكَعُ فِيهِ رَكْعَتَيْنِ۔ ثُمَّ جَلَسَ لِلنَّاسِ فَلَمَّا فَعَلَ ذَلِكَ جَاءَهُ الْمُخَلَّفُونَ فَطَفِقُوا يَعْتَذِرُونَ إِلَيْهِ وَيَحْلِفُونَ لَهُ وَكَانُوا بِضْعَةً وَثَمَانِينَ رَجُلاً۔ فَقَبِلَ مِنْهُمْ رَسُولُ اللَّهِ ﷺ عَلاَنِيَتَهُمْ وَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ وَوَكَلَ سَرَائِرَهُمْ إِلَى اللَّهِ۔ فَجِئْتُهُ فَلَمَّا سَلَّمْتُ عَلَيْهِ تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ۔ ثُمَّ قَالَ: «تَعَالَ۔» فَجِئْتُ أَمْشِي حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ لِي: «مَا خَلَّفَكَ؟ أَلَمْ تَكُنْ قَدِ ابْتَعْتَ ظَهْرَكَ؟» فَقُلْتُ: بَلَى إِنِّي وَاللَّهِ لَوْ جَلَسْتُ عِنْدَ غَيْرِكَ مِنْ أَهْلِ الدُّنْيَا لَرَأَيْتُ أَنْ سَأَخْرُجُ مِنْ سَخَطِهِ بِعُذْرٍ، وَلَقَدْ أُعْطِيتُ جَدَلاً، وَلَكِنِّي وَاللَّهِ لَقَدْ عَلِمْتُ لَئِنْ حَدَّثْتُكَ الْيَوْمَ حَدِيثَ كَذِبٍ تَرْضَى بِهِ عَنِّي لَيُوشِكَنَّ اللَّهُ أَنْ يُسْخِطَكَ عَلَىَّ، وَلَئِنْ حَدَّثْتُكَ حَدِيثَ صِدْقٍ تَجِدُ عَلَىَّ فِيهِ إِنِّي لأَرْجُو فِيهِ عَفْوَ اللَّهِ۔ لاَ وَاللَّهِ مَا كَانَ لِي مِنْ عُذْرٍ۔ وَاللَّهِ مَا كُنْتُ قَطُّ أَقْوَى وَلاَ أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ۔ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَمَّا هَذَا فَقَدْ صَدَقَ، فَقُمْ حَتَّى يَقْضِيَ اللَّهُ فِيكَ۔» فَقُمْتُ۔ وَثَارَ رِجَالٌ مِنْ بَنِي سَلِمَةَ فَاتَّبَعُونِي فَقَالُوا لِي: وَاللَّهِ مَا عَلِمْنَاكَ كُنْتَ أَذْنَبْتَ ذَنْبًا قَبْلَ هَذَا وَلَقَدْ عَجَزْتَ أَنْ لاَ تَكُونَ اعْتَذَرْتَ إِلَى رَسُولِ اللَّهِ ﷺ بِمَا اعْتَذَرَ إِلَيْهِ الْمُتَخَلِّفُونَ قَدْ كَانَ كَافِيَكَ ذَنْبَكَ اسْتِغْفَارُ رَسُولِ اللَّهِ ﷺ لَكَ۔ فَوَاللَّهِ مَا زَالُوا يُؤَنِّبُونِي حَتَّى أَرَدْتُ أَنْ أَرْجِعَ فَأُكَذِّبُ نَفْسِي۔ ثُمَّ قُلْتُ لَهُمْ هَلْ لَقِيَ هَذَا مَعِي أَحَدٌ؟ قَالُوا: نَعَمْ رَجُلاَنِ قَالاَ: مِثْلَ مَا قُلْتَ فَقِيلَ لَهُمَا مِثْلُ مَا قِيلَ لَكَ۔ فَقُلْتُ: مَنْ هُمَا؟ قَالُوا: مُرَارَةُ بْنُ الرَّبِيعِ الْعَمْرِيُّ وَهِلاَلُ بْنُ أُمَيَّةَ الْوَاقِفِيُّ۔ فَذَكَرُوا لِي رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَا بَدْرًا فِيهِمَا إِسْوَةٌ۔ فَمَضَيْتُ حِينَ ذَكَرُوهُمَا لِي وَنَهَى رَسُولُ اللَّهِ ﷺ الْمُسْلِمِينَ عَنْ كَلاَمِنَا أَيُّهَا الثَّلاَثَةُ مِنْ بَيْنِ مَنْ تَخَلَّفَ عَنْهُ فَاجْتَنَبَنَا النَّاسُ وَتَغَيَّرُوا لَنَا حَتَّى تَنَكَّرَتْ فِي نَفْسِي الأَرْضُ فَمَا هِيَ الَّتِي أَعْرِفُ۔ فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً۔ فَأَمَّا صَاحِبَاىَ فَاسْتَكَانَا وَقَعَدَا فِي بُيُوتِهِمَا يَبْكِيَانِ۔ وَأَمَّا أَنَا فَكُنْتُ أَشَبَّ الْقَوْمِ وَأَجْلَدَهُمْ۔ فَكُنْتُ أَخْرُجُ فَأَشْهَدُ الصَّلاَةَ مَعَ الْمُسْلِمِينَ وَأَطُوفُ فِي الأَسْوَاقِ وَلاَ يُكَلِّمُنِي أَحَدٌ۔ وَآتِي رَسُولَ اللَّهِ ﷺ فَأُسَلِّمُ عَلَيْهِ وَهْوَ فِي مَجْلِسِهِ بَعْدَ الصَّلاَةِ فَأَقُولُ فِي نَفْسِي هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلاَمِ عَلَىَّ أَمْ لاَ۔ ثُمَّ أُصَلِّي قَرِيبًا مِنْهُ فَأُسَارِقُهُ النَّظَرَ فَإِذَا أَقْبَلْتُ عَلَى صَلاَتِي أَقْبَلَ إِلَىَّ وَإِذَا الْتَفَتُّ نَحْوَهُ أَعْرَضَ عَنِّي۔ حَتَّى إِذَا طَالَ عَلَىَّ ذَلِكَ مِنْ جَفْوَةِ النَّاسِ مَشَيْتُ حَتَّى تَسَوَّرْتُ جِدَارَ حَائِطِ أَبِي قَتَادَةَ وَهْوَ ابْنُ عَمِّي وَأَحَبُّ النَّاسِ إِلَىَّ فَسَلَّمْتُ عَلَيْهِ فَوَاللَّهِ مَا رَدَّ عَلَىَّ السَّلاَمَ۔ فَقُلْتُ: يَا أَبَا قَتَادَةَ أَنْشُدُكَ بِاللَّهِ هَلْ تَعْلَمُنِي أُحِبُّ اللَّهَ وَرَسُولَهُ؟ فَسَكَتَ فَعُدْتُ لَهُ فَنَشَدْتُهُ فَسَكَتَ فَعُدْتُ لَهُ فَنَشَدْتُهُ۔ فَقَالَ: اللَّهُ وَرَسُولُهُ أَعْلَمُ۔ فَفَاضَتْ عَيْنَاىَ وَتَوَلَّيْتُ حَتَّى تَسَوَّرْتُ الْجِدَارَ۔ قَالَ فَبَيْنَا أَنَا أَمْشِي بِسُوقِ الْمَدِينَةِ إِذَا نَبَطِيٌّ مِنْ أَنْبَاطِ أَهْلِ الشَّأْمِ مِمَّنْ قَدِمَ بِالطَّعَامِ يَبِيعُهُ بِالْمَدِينَةِ يَقُولُ: مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ؟ فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ، حَتَّى إِذَا جَاءَنِي دَفَعَ إِلَىَّ كِتَابًا مِنْ مَلِكِ غَسَّانَ۔ فَإِذَا فِيهِ أَمَّا بَعْدُ فَإِنَّهُ قَدْ بَلَغَنِي أَنَّ صَاحِبَكَ قَدْ جَفَاكَ وَلَمْ يَجْعَلْكَ اللَّهُ بِدَارِ هَوَانٍ وَلاَ مَضْيَعَةٍ فَالْحَقْ بِنَا نُوَاسِكَ فَقُلْتُ لَمَّا قَرَأْتُهَا وَهَذَا أَيْضًا مِنَ الْبَلاَءِ فَتَيَمَّمْتُ بِهَا التَّنُّورَ فَسَجَرْتُهُ بِهَا۔ حَتَّى إِذَا مَضَتْ أَرْبَعُونَ لَيْلَةً مِنَ الْخَمْسِينَ إِذَا رَسُولُ رَسُولِ اللَّهِ ﷺ يَأْتِينِي فَقَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ يَأْمُرُكَ أَنْ تَعْتَزِلَ امْرَأَتَكَ۔ فَقُلْتُ: أُطَلِّقُهَا أَمْ مَاذَا أَفْعَلُ؟ قَالَ: لاَ بَلِ اعْتَزِلْهَا وَلاَ تَقْرَبْهَا وَأَرْسَلَ إِلَى صَاحِبَىَّ مِثْلَ ذَلِكَ۔ فَقُلْتُ لاِمْرَأَتِي: الْحَقِي بِأَهْلِكِ فَتَكُونِي عِنْدَهُمْ حَتَّى يَقْضِيَ اللَّهُ فِي هَذَا الأَمْرِ۔ قَالَ كَعْبٌ: فَجَاءَتِ امْرَأَةُ هِلاَلِ بْنِ أُمَيَّةَ رَسُولَ اللَّهِ ﷺ فَقَالَتْ: يَا رَسُولَ اللَّهِ إِنَّ هِلاَلَ بْنَ أُمَيَّةَ شَيْخٌ ضَائِعٌ لَيْسَ لَهُ خَادِمٌ فَهَلْ تَكْرَهُ أَنْ أَخْدُمَهُ؟ قَالَ: «لاَ وَلَكِنْ لاَ يَقْرَبْكِ۔» قَالَتْ: إِنَّهُ وَاللَّهِ مَا بِهِ حَرَكَةٌ إِلَى شَىْءٍ وَاللَّهِ مَا زَالَ يَبْكِي مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ إِلَى يَوْمِهِ هَذَا۔ فَقَالَ لِي: بَعْضُ أَهْلِي لَوِ اسْتَأْذَنْتَ رَسُولَ اللَّهِ ﷺ فِي امْرَأَتِكَ كَمَا أَذِنَ لاِمْرَأَةِ هِلاَلِ بْنِ أُمَيَّةَ أَنْ تَخْدُمَهُ فَقُلْتُ: وَاللَّهِ لاَ أَسْتَأْذِنُ فِيهَا رَسُولَ اللَّهِ ﷺ وَمَا يُدْرِينِي مَا يَقُولُ رَسُولُ اللَّهِ ﷺ إِذَا اسْتَأْذَنْتُهُ فِيهَا وَأَنَا رَجُلٌ شَابٌّ فَلَبِثْتُ بَعْدَ ذَلِكَ عَشْرَ لَيَالٍ۔ حَتَّى كَمَلَتْ لَنَا خَمْسُونَ لَيْلَةً مِنْ حِينِ نَهَى رَسُولُ اللَّهِ ﷺ عَنْ كَلاَمِنَا فَلَمَّا صَلَّيْتُ صَلاَةَ الْفَجْرِ صُبْحَ خَمْسِينَ لَيْلَةً وَأَنَا عَلَى ظَهْرِ بَيْتٍ مِنْ بُيُوتِنَا فَبَيْنَا أَنَا جَالِسٌ عَلَى الْحَالِ الَّتِي ذَكَرَ اللَّهُ قَدْ ضَاقَتْ عَلَىَّ نَفْسِي وَضَاقَتْ عَلَىَّ الأَرْضُ بِمَا رَحُبَتْ، سَمِعْتُ صَوْتَ صَارِخٍ أَوْفَى عَلَى جَبَلِ سَلْعٍ بِأَعْلَى صَوْتِهِ: يَا كَعْبُ بْنَ مَالِكٍ أَبْشِرْ! قَالَ: فَخَرَرْتُ سَاجِدًا وَعَرَفْتُ أَنْ قَدْ جَاءَ فَرَجٌ وَآذَنَ رَسُولُ اللَّهِ ﷺ بِتَوْبَةِ اللَّهِ عَلَيْنَا حِينَ صَلَّى صَلاَةَ الْفَجْرِ۔ فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا وَذَهَبَ قِبَلَ صَاحِبَىَّ مُبَشِّرُونَ وَرَكَضَ إِلَىَّ رَجُلٌ فَرَسًا وَسَعَى سَاعٍ مِنْ أَسْلَمَ فَأَوْفَى عَلَى الْجَبَلِ وَكَانَ الصَّوْتُ أَسْرَعَ مِنَ الْفَرَسِ۔ فَلَمَّا جَاءَنِي الَّذِي سَمِعْتُ صَوْتَهُ يُبَشِّرُنِي نَزَعْتُ لَهُ ثَوْبَىَّ فَكَسَوْتُهُ إِيَّاهُمَا بِبُشْرَاهُ۔ وَاللَّهِ مَا أَمْلِكُ غَيْرَهُمَا يَوْمَئِذٍ وَاسْتَعَرْتُ ثَوْبَيْنِ فَلَبِسْتُهُمَا وَانْطَلَقْتُ إِلَى رَسُولِ اللَّهِ ﷺ۔ فَيَتَلَقَّانِي النَّاسُ فَوْجًا فَوْجًا يُهَنُّونِي بِالتَّوْبَةِ يَقُولُونَ لِتَهْنِكَ تَوْبَةُ اللَّهِ عَلَيْكَ۔ قَالَ كَعْبٌ: حَتَّى دَخَلْتُ الْمَسْجِدَ فَإِذَا رَسُولُ اللَّهِ ﷺ جَالِسٌ حَوْلَهُ النَّاسُ فَقَامَ إِلَىَّ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ يُهَرْوِلُ حَتَّى صَافَحَنِي وَهَنَّانِي۔ وَاللَّهِ مَا قَامَ إِلَىَّ رَجُلٌ مِنَ الْمُهَاجِرِينَ غَيْرُهُ وَلاَ أَنْسَاهَا لِطَلْحَةَ۔ قَالَ كَعْبٌ: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللَّهِ ﷺ قَالَ رَسُولُ اللَّهِ ﷺ وَهْوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ:

«أَبْشِرْ بِخَيْرِ يَوْمٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ۔» قَالَ قُلْتُ: أَمِنْ عِنْدِكَ يَا رَسُولَ اللَّهِ أَمْ مِنْ عِنْدِ اللَّهِ؟ قَالَ: «لاَ بَلْ مِنْ عِنْدِ اللَّهِ۔» وَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ حَتَّى كَأَنَّهُ قِطْعَةُ قَمَرٍ وَكُنَّا نَعْرِفُ ذَلِكَ مِنْهُ۔ فَلَمَّا جَلَسْتُ بَيْنَ يَدَيْهِ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللَّهِ وَإِلَى رَسُولِ اللَّهِ۔ قَالَ رَسُولُ اللَّهِ ﷺ: «أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ۔» قُلْتُ: فَإِنِّي أُمْسِكُ سَهْمِي الَّذِي بِخَيْبَرَ۔ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ إِنَّمَا نَجَّانِي بِالصِّدْقِ وَإِنَّ مِنْ تَوْبَتِي أَنْ لاَ أُحَدِّثَ إِلاَّ صِدْقًا مَا بَقِيتُ۔ فَوَاللَّهِ مَا أَعْلَمُ أَحَدًا مِنَ الْمُسْلِمِينَ أَبْلاَهُ اللَّهُ فِي صِدْقِ الْحَدِيثِ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ أَحْسَنَ مِمَّا أَبْلاَنِي مَا تَعَمَّدْتُ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ إِلَى يَوْمِي هَذَا كَذِبًا، وَإِنِّي لأَرْجُو أَنْ يَحْفَظَنِي اللَّهُ فِيمَا بَقِيتُ۔ وَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ ﷺ {لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ} إِلَى قَوْلِهِ {وَكُونُوا مَعَ الصَّادِقِينَ}۔ فَوَاللَّهِ مَا أَنْعَمَ اللَّهُ عَلَىَّ مِنْ نِعْمَةٍ قَطُّ بَعْدَ أَنْ هَدَانِي لِلإِسْلاَمِ أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي لِرَسُولِ اللَّهِ ﷺ، أَنْ لاَ أَكُونَ كَذَبْتُهُ فَأَهْلِكَ كَمَا هَلَكَ الَّذِينَ كَذَبُوا۔ فَإِنَّ اللَّهَ قَالَ لِلَّذِينَ كَذَبُوا حِينَ أَنْزَلَ الْوَحْىَ شَرَّ مَا قَالَ لأَحَدٍ فَقَالَ تَبَارَكَ وَتَعَالَى: {سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ} إِلَى قَوْلِهِ {فَإِنَّ اللَّهَ لاَ يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ}۔ قَالَ كَعْبٌ: وَكُنَّا تَخَلَّفْنَا أَيُّهَا الثَّلاَثَةُ عَنْ أَمْرِ أُولَئِكَ الَّذِينَ قَبِلَ مِنْهُمْ رَسُولُ اللَّهِ ﷺ حِينَ حَلَفُوا لَهُ فَبَايَعَهُمْ وَاسْتَغْفَرَ لَهُمْ۔ وَأَرْجَأَ رَسُولُ اللَّهِ ﷺ أَمْرَنَا حَتَّى قَضَى اللَّهُ فِيهِ۔ فَبِذَلِكَ قَالَ اللَّهُ {وَعَلَى الثَّلاَثَةِ الَّذِينَ خُلِّفُوا} وَلَيْسَ الَّذِي ذَكَرَ اللَّهُ مِمَّا خُلِّفْنَا عَنِ الْغَزْوِ إِنَّمَا هُوَ تَخْلِيفُهُ إِيَّانَا وَإِرْجَاؤُهُ أَمْرَنَا عَمَّنْ حَلَفَ لَهُ وَاعْتَذَرَ إِلَيْهِ فَقَبِلَ مِنْهُ۔

Translation

Chain of narrators
  1. Yaḥyá b. Bukayr
  2. al-Layth
  3. ʿUqayl
  4. Ibn Shihāb
  5. ʿAbd al-Raḥman b. ʿAbdullāh b. Kaʿb b. Mālik
  6. ʿAbdullāh b. Kaʿb b. Mālik And Kān Qāʾid Kaʿb Min Banīh Ḥīn ʿAmī
  7. Kaʿb b. Mālik Yuḥaddith Ḥīn Takhallaf
  8. Qiṣṣah Tabūk
  9. Kaʿb Lam Atakhallaf
  10. Rasūl Allāh ﷺ Fī Ghazwah Ghazāhā Ilā Fī Ghazwah Tabūk Ghayr Annī Kunt Takhallaft Fī Ghazwah Badr Walam Yuʿātib Aḥad Takhallaf ʿAnhā Innamā Kharaj Rasūl Allāh ﷺ Yurīd ʿĪr Quraysh Ḥattá Jamaʿ Allāh Baynahum Wabayn ʿAduwwihim
  11. Ghayr Mīʿād Walaqad Shahidt Maʿ Rasūl Allāh ﷺ Laylah al-ʿAqabah Ḥīn Tawāthaqnā
  12. al-Islām Wamā Uḥib
  13. Lī Bihā Mashhad Badr Waʾin Kānat Badr Adhkar Fī al-Nās Minhā Kān Min Khabarī Annī Lam Akun Qaṭ Aqwá Walā Aysar Ḥīn Takhallaft ʿAnh Fī Tilk al-Ghazwah Wa-al-Lah Mā Ājtamaʿat ʿIndī Qablah Rāḥilatān Qaṭ Ḥattá Jamaʿtuhumā Fī Tilk al-Ghazwah Walam Yakun Rasūl Allāh ﷺ Yurīd Ghazwah Ilā Warrá Bighayrihā Ḥattá Kānat Tilk al-Ghazwah Ghazāhā Rasūl Allāh ﷺ Fī Ḥar Shadīd Wāstaqbal Safar Baʿīd Wamafāz Waʿadū Kathīr Fajallá Lilmuslimīn Amrahum Liyataʾahhabūā Uhbah Ghazwihim Faʾakhbarahum Biwajhih al--Adhī Yurīd Wa-al-Muslimūn Maʿ Rasūl Allāh ﷺ Kathīr Walā Yajmaʿuhum Kitāb Ḥāfiẓ Yurīd al-Dīwān
  14. Kaʿb Famā a man Yurīd
  15. Yataghayyab Ilā Ẓan
  16. Sayakhfá Lah Mā Lam Yanzil Fīh Waḥ Allāh Waghazā Rasūl Allāh ﷺ Tilk al-Ghazwah Ḥīn Ṭābat al-Thimār Wa-al-Ẓẓilāl Watajahhaz Rasūl Allāh ﷺ Wa-al-Muslimūn Maʿah Faṭafiqt Aghdū Lika Atajahhaz Maʿahum Faʾarjiʿ Walam Aqḍ Shayʾ Faʾaqūl Fī Nafsī
  17. Qādir ʿAlayh Falam Yazal Yatamādá Bī Ḥattá Āshtad Bi-al-Nnās al-Jid Faʾaṣbaḥ Rasūl Allāh ﷺ Wa-al-Muslimūn Maʿah Walam Aqḍ Min Jahāzī Shayʾ
  18. Atajahhaz Baʿdah Bīwawm Aw Yawmayn Thum Alḥaquhum Faghadawt Baʿd
  19. Faṣalūā Lʾatajahhaz Farajaʿt Walam Aqḍ Shayʾ Thum Ghadawt Thum Rajaʿt Walam Aqḍ Shayʾ Falam Yazal Bī Ḥattá Asraʿūā Watafāraṭ al-Ghazw Wahamamt
  20. Artaḥil Faʾudrikahum Walaytanī Faʿalt Falam Yuqaddar Lī Dhalik Fakunt Idhā Kharajt Fī al-Nās Baʿd Khurūj Rasūl Allāh ﷺ Faṭuft Fīhim Aḥzananī Annī Lā Ará Ilā a man Maghmūṣ ʿAlayh al-Nifāq Aw a man Mimman ʿAdhar Allāh Min al-Ḍuʿafāʾ Walam Yadhkurnī Rasūl Allāh ﷺ Ḥattá Balagh Tabūk
  21. Wahw Jālis Fī al-Qawm Bitabūk Mā Faʿal Kaʿb
  22. a man Min Banī Salimah Yā Rasūl Allāh Ḥabasah Burdāh Wanaẓaruh Fī ʿIṭfih
  23. Muʿādh b. Jabal Biʾs Mā
  24. Wa-al-Lah Yā Rasūl Allāh Mā ʿAlimnā ʿAlayh Ilā Khayr Fasakat Rasūl Allāh ﷺ
  25. Kaʿb b. Mālik Falammā Balaghanī
  26. Tawajjah Qāfil Ḥaḍaranī Hammī Waṭafiqt Atadhakkar al-Kadhib Waʾaqūl Bimādhā Akhruj Min Sakhaṭih Ghad Wāstaʿant
  27. Dhalik Bikul Dhī Raʾ Min Ahlī Falammā Qīl In Rasūl Allāh ﷺ Qad Aẓal Qādim Zāḥ ʿAnnī al-Bāṭil Waʿaraft Annī Lan Akhruj Minh Abad Bishaʾ Fīh Kadhib Faʾajmaʿt Ṣidqah Waʾaṣbaḥ Rasūl Allāh ﷺ Qādim Wakān Idhā Qadim Min Safar Badaʾ Bi-al-Masjid Fayarkaʿ Fīh Rakʿatayn Thum Jalas Lilnnās Falammā Faʿal Dhalik Jāʾah al-Mukhallafūn Faṭafiqūā Yaʿtadhirūn Ilayh Wayaḥlifūn Lah Wakānūā Biḍʿah Wathamānīn a man Faqabil Minhum Rasūl Allāh ﷺ ʿAlāniyatahum Wabāyaʿahum Wāstaghfar Lahum Wawakal Sarāʾirahum
  28. Allāh Fajiʾtuh Falammā Sallamt ʿAlayh Tabassam Tabassum al-Mughḍab Thum
  29. Taʿāl Fajiʾt Amshī Ḥattá Jalast Bayn Yadayh
  30. Lī Mā Khallafak Alam Takun Qad Ābtaʿt Ẓahrak
  31. Balá Innī Wa-al-Lah Law Jalast ʿInd Ghayrik Min Ahl al-Dunyā Laraʾayt
  32. Saʾakhruj Min Sakhaṭih Biʿudhr Walaqad Uʿṭīt Jadal Walakinnī Wa-al-Lah Laqad ʿAlimt Laʾin Ḥaddathtuk al-Yawm Ḥadīth Kadhib Tarḍá Bih ʿAnnī Layūshikan Allāh
  33. Yuskhiṭak ʿAla Walaʾin Ḥaddathtuk Ḥadīth Ṣidq Tajid ʿAla Fīh Innī Lʾarjū Fīh ʿAfw Allāh Lā Wa-al-Lah Mā Kān Lī Min ʿUdhr Wa-al-Lah Mā Kunt Qaṭ Aqwá Walā Aysar Minnī Ḥīn Takhallaft ʿAnk
  34. Rasūl Allāh ﷺ Ammā Hadhā Faqad Ṣadaq Faqum Ḥattá Yaqḍī Allāh Fīk Faqumt Wathār Rijāl Min Banī Salimah Fāttabaʿūnī
  35. Ūā Lī Wa-al-Lah Mā ʿAlimnāk Kunt Adhnabt Dhanb Qabl Hadhā Walaqad ʿAjazt
  36. Lā Takūn Āʿtadhart
  37. Rasūl Allāh ﷺ Bimā Āʿtadhar Ilayh al-Mutakhallifūn Qad Kān Kāfiyak Dhanbak Āstighfār Rasūl Allāh ﷺ Lak Fawālllah Mā Zālūā Yuʾannibūnī Ḥattá Aradt
  38. Arjiʿ Faʾukadhhib Nafsī Thum
  39. Lahum Hal Laqī Hadhā Maʿī Aḥad
  40. Ūā Naʿam two men
  41. Mithl Mā
  42. Faqīl Lahumā Mithl Mā Qīl Lak
  43. Man
  44. Ūā Murārah b. al-Rabīʿ al-ʿAmrī Wahilāl b. Umayyah al-Wāqifī Fadhakarūā Lī a manayn Ṣāliḥayn Qad Shahidā Badr Fīhimā Iswah Famaḍayt Ḥīn Dhakarūhumā Lī Wanahá Rasūl Allāh ﷺ al-Muslimīn
  45. Kalāminā Ayyuhā al-Thalāthah Min Bayn Man Takhallaf ʿAnh Fājtanabanā al-Nās Wataghayyarūā Lanā Ḥattá Tanakkarat Fī Nafsī al-Arḍ Famā Hī al--Atī Aʿrif Falabithnā
  46. Dhalik Khamsīn Laylah Faʾammā Ṣāḥibā Fāstakānā Waqaʿadā Fī Buyūtihimā Yabkīān Waʾammā
  47. Fakunt Ashab al-Qawm Waʾajladahum Fakunt Akhruj Faʾashhad al-Ṣalāh Maʿ al-Muslimīn Waʾaṭūf Fī al-Aswāq Walā Yukallimunī Aḥad Wātī Rasūl Allāh ﷺ Faʾusallim ʿAlayh Wahw Fī Majlisih Baʿd al-Ṣalāh Faʾaqūl Fī Nafsī Hal Ḥarrak Shafatayh Birad al-Salām ʿAla Am Lā Thum Uṣallī Qarīb Minh Faʾusāriquh al-Naẓar Faʾidhā Aqbalt
  48. Ṣalātī Aqbal Ila Waʾidhā al-Tafat
  49. Aʿraḍ ʿAnnī Ḥattá Idhā Ṭāl ʿAla Dhalik Min Jafwah al-Nās Mashayt Ḥattá Tasawwart Jidār Ḥāʾiṭ Abū Qatādah Wahw Ibn ʿAmmī Waʾaḥab al-Nās Ila Fasallamt ʿAlayh Fawālllah Mā Rad ʿAla al-Salām
  50. Yā Abū Qatādah Anshuduk Bi-al-Lah Hal Taʿlamunī Uḥib Allāh Warasūlah Fasakat Faʿudt Lah Fanashadtuh Fasakat Faʿudt Lah Fanashadtuh
  51. Allāh Warasūluh Aʿlam Fafāḍat ʿAynā Watawallayt Ḥattá Tasawwart al-Jidār
  52. Fabaynā
  53. Amshī Bisūq al-Madīnah Idhā Nabaṭī Min Anbāṭ Ahl al-Shaʾm Mimman Qadim Bi-al-Ṭṭaʿām Yabīʿuh Bi-al-Madīnah
  54. Man Yadul
  55. Kaʿb b. Mālik Faṭafiq al-Nās Yushīrūn Lah Ḥattá Idhā Jāʾanī Dafaʿ Ila Kitāb Min Malik Ghassān Faʾidhā Fīh Ammā Baʿd Faʾinnah Qad Balaghanī
  56. Ṣāḥibak Qad Jafāk Walam Yajʿalk Allāh Bidār Hawān Walā Maḍyaʿah Wa-al-Ḥaq Binā Nuwāsik
  57. Lammā Qaraʾtuhā Wahadhā Ayḍ Min al-Balāʾ Fatayammamt Bihā al-Tannūr Fasajartuh Bihā Ḥattá Idhā Maḍat Arbaʿūn Laylah Min al-Khamsīn Idhā Rasūl Rasūl Allāh ﷺ Yaʾtīnī
  58. In Rasūl Allāh ﷺ Yaʾmuruk
  59. Taʿtazil Āmraʾatak
  60. Uṭalliquhā Am Mādhā Afʿal
  61. Lā Bal Āʿtazilhā Walā Taqrabhā Waʾarsal
  62. Ṣāḥiba Mithl Dhalik
  63. Lāimraʾatī al-Ḥaqī Biʾahlik Fatakūnī ʿIndahum Ḥattá Yaqḍī Allāh Fī Hadhā al-Amr
  64. Kaʿb Fajāʾat Āmraʾah Hilāl b. Umayyah Rasūl Allāh ﷺ
  65. Yā Rasūl Allāh In Hilāl b. Umayyah Shaykh Ḍāʾiʿ Lays Lah Khādim Fahal Takrah
  66. Akhdumah
  67. Lā Walakin Lā Yaqrabk
  68. Innah Wa-al-Lah Mā Bih Ḥarakah
  69. Shaʾ Wa-al-Lah Mā Zāl Yabkī Mundh Kān Min Amrih Mā Kān
  70. Yawmih Hadhā
  71. Lī Baʿḍ Ahlī Law Āstaʾdhant Rasūl Allāh ﷺ Fī Āmraʾatik Kamā Adhin Lāimraʾah Hilāl b. Umayyah
  72. Takhdumah
  73. Wa-al-Lah Lā Astaʾdhin Fīhā Rasūl Allāh ﷺ Wamā Yudrīnī Mā
  74. Rasūl Allāh ﷺ Idhā Āstaʾdhantuh Fīhā
  75. a man Shāb Falabitht Baʿd Dhalik ʿAshr Layāl Ḥattá Kamalat Lanā Khamsūn Laylah Min Ḥīn Nahá Rasūl Allāh ﷺ
  76. Kalāminā Falammā Ṣallayt Ṣalāh al-Fajr Ṣubḥ Khamsīn Laylah
  77. Ẓahr Bayt Min Buyūtinā Fabaynā
  78. Jālis
  79. al-Ḥāl al--Atī Dhakar Allāh Qad Ḍāqat ʿAla Nafsī Waḍāqat ʿAla al-Arḍ Bimā Raḥubat
  80. Ṣawt Ṣārikh Awfá
  81. Jabal Salʿ Biʾaʿlá Ṣawtih Yā Kaʿb b. Mālik Abshir
  82. Fakharart Sājid Waʿaraft
  83. Qad Jāʾ Faraj Wādhan Rasūl Allāh ﷺ Bitawbah Allāh ʿAlaynā Ḥīn Ṣallá Ṣalāh al-Fajr Fadhahab al-Nās Yubashhirūnanā Wadhahab Qibal Ṣāḥiba Mubashhirūn Warakaḍ Ila a man Faras Wasaʿá Sāʿ Min Aslam Faʾawfá
  84. al-Jabal Wakān al-Ṣawt Asraʿ Min al-Faras Falammā Jāʾanī al--Adhī
  85. Ṣawtah Yubashhirunī Nazaʿt Lah Thawba Fakasawtuh Iyyāhumā Bibushrāh Wa-al-Lah Mā Amlik Ghayrahumā Yawmaʾidh Wāstaʿart Thawbayn Falabistuhumā Wānṭalaqt
  86. Rasūl Allāh ﷺ Fayatalaqqānī al-Nās Fawj Fawj Yuhannūnī Bi-al-Ttawbah
  87. Ūn Litahnik Tawbah Allāh ʿAlayk
  88. Kaʿb Ḥattá Dakhalt al-Masjid Faʾidhā Rasūl Allāh ﷺ Jālis Ḥawlah al-Nās Faqām Ila Ṭalḥah b. ʿUbaydullāh Yuharwil Ḥattá Ṣāfaḥanī Wahannānī Wa-al-Lah Mā Qām Ila a man Min al-Muhājirīn Ghayruh Walā Ansāhā Liṭalḥah
  89. Kaʿb Falammā Sallamt
  90. Rasūl Allāh ﷺ
  91. Rasūl Allāh ﷺ Wahw Yabruq Wajhuh Min al-Surūr

Who, from among Kaʿb's sons, was the guide of Kaʿb when he became blind: I heard Kaʿb bin Malik narrating the story of (the Ghazwa of) Tabuk in which he failed to take part. Kaʿb said, "I did not remain behind Messenger of Allah ﷺ in any Ghazwa that he fought except the Ghazwa of Tabuk, and I failed to take part in the Ghazwa of Badr, but Allah did not admonish anyone who had not participated in it, for in fact, Messenger of Allah ﷺ had gone out in search of the caravan of Quraish till Allah made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-ʿAqaba (pledge) with Messenger of Allah ﷺ when we pledged for Islam, and I would not exchange it for the Badr battle although the Badr battle is more popular amongst the people than it (i.e. Al-ʿAqaba pledge). As for my news (in this battle of Tabuk), I had never been stronger or wealthier than I was when I remained behind the Prophet ﷺ in that Ghazwa. By Allah, never had I two she-camels before, but I had then at the time of this Ghazwa. Whenever Messenger of Allah ﷺ wanted to make a Ghazwa, he used to hide his intention by apparently referring to different Ghazwa till it was the time of that Ghazwa (of Tabuk) which Messenger of Allah ﷺ fought in severe heat, facing, a long journey, desert, and the great number of enemy. So the Prophet ﷺ announced to the Muslims clearly (their destination) so that they might get prepared for their Ghazwa. So he informed them clearly of the destination he was going to. Messenger of Allah ﷺ was accompanied by a large number of Muslims who could not be listed in a book namely, a register." Kaʿb added, "Any man who intended to be absent would think that the matter would remain hidden unless Allah revealed it through Divine Revelation. So Messenger of Allah ﷺ fought that Ghazwa at the time when the fruits had ripened and the shade looked pleasant. Messenger of Allah ﷺ and his companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, 'I can do that.' So I kept on delaying it every now and then till the people got ready and Messenger of Allah ﷺ and the Muslims along with him departed, and I had not prepared anything for my departure, and I said, I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything. Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to take them over. I wish I had done so! But it was not in my luck. So, after the departure of Messenger of Allah ﷺ, whenever I went out and walked amongst the people (i.e, the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. Messenger of Allah ﷺ did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said, 'What did Kaʿb do?' A man from Banu Salama said, 'O Messenger of Allah ﷺ! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.' Then Muʿadh bin Jabal said, 'What a bad thing you have said! By Allah! O Allahs Apostle! We know nothing about him but good.' Messenger of Allah ﷺ kept silent." Kaʿb bin Malik added, "When I heard that he (i.e. the Prophet ﷺ ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself, 'How can I avoid his anger tomorrow?' And I took the advice of wise member of my family in this matter. When it was said that Messenger of Allah ﷺ, had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So Messenger of Allah ﷺ arrived in the morning, and whenever he returned from a journey., he used to visit the Mosque first of all and offer a two-rakʿat prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Messenger of Allah ﷺ accepted the excuses they had expressed, took their pledge of allegiance asked for Allah's Forgiveness for them, and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said, 'Come on.' So I came walking till I sat before him. He said to me, 'What stopped you from joining us. Had you not purchased an animal For carrying you?' I answered, "Yes, O Messenger of Allah ﷺ! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favor, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah's Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you.' Then Messenger of Allah ﷺ said, 'As regards this man, he has surely told the truth. So get up till Allah decides your case.' I got up, and many men of Banu Salama followed me and said to me. 'By Allah, we never witnessed you doing any sin before this. Surely, you failed to offer excuse to Messenger of Allah ﷺ as the others who did not join him, have offered. The prayer of Messenger of Allah ﷺ to Allah to forgive you would have been sufficient for you.' By Allah, they continued blaming me so much that I intended to return (to the Prophet) and accuse myself of having told a lie, but I said to them, 'Is there anybody else who has met the same fate as I have?' They replied, 'Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.' I said, 'Who are they?' They replied, Murara bin Ar-Rabi Al- Amri and Hilal bin Umaiya Al-Waqifi.' By that they mentioned to me two pious men who had attended the Ghazwa (Battle) of Badr, and in whom there was an example for me. So I did not change my mind when they mentioned them to me. Messenger of Allah ﷺ forbade all the Muslims to talk to us, the three aforesaid persons out of all those who had remained behind in that Ghazwa. So we kept away from the people and they changed their attitude towards us till the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As regards my two fellows, they remained in their houses and kept on weeping, but I was the youngest of them and the firmest of them, so I used to go out and witness the prayers along with the Muslims and roam about in the markets, but none would talk to me, and I would come to Messenger of Allah ﷺ and greet him while he was sitting In his gathering after the prayer, and I would wonder whether the Prophet ﷺ did move his lips in return to my greetings or not. Then I would offer my prayer near to him and look at him stealthily. When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude of the people lasted long, I walked till I scaled the wall of the garden of Abu Qatada who was my cousin and dearest person to me, and I offered my greetings to him. By Allah, he did not return my greetings. I said, 'O Abu Qatada! I beseech you by Allah! Do you know that I love Allah and His Apostle?' He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. Then I asked him again in the Name of Allah. He said, "Allah and His Apostle know it better.' Thereupon my eyes flowed with tears and I returned and jumped over the wall." Kaʿb added, "While I was walking in the market of Medina, suddenly I saw a Nabati (i.e. a Christian farmer) from the Nabatis of Sham who came to sell his grains in Medina, saying, 'Who will lead me to Kaʿb bin Malik?' The people began to point (me) out for him till he came to me and handed me a letter from the king of Ghassan in which the following was written: "To proceed, I have been informed that your friend (i.e. the Prophet ﷺ ) has treated you harshly. Anyhow, Allah does not let you live at a place where you feel inferior and your right is lost. So join us, and we will console you." When I read it, I said to myself, 'This is also a sort of a test.' Then I took the letter to the oven and made a fire therein by burning it. When forty out of the fifty nights elapsed, behold ! There came to me the messenger of Messenger of Allah ﷺ and said, 'Messenger of Allah ﷺ orders you to keep away from your wife,' I said, 'Should I divorce her; or else! what should I do?' He said, 'No, only keep aloof from her and do not cohabit her.' The Prophet ﷺ sent the same message to my two fellows. Then I said to my wife. 'Go to your parents and remain with them till Allah gives His Verdict in this matter." Kaʿb added, "The wife of Hilal bin Umaiya came to Apostle and said, 'O Messenger of Allah ﷺ! Hilal bin Umaiya is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him? ' He said, 'No (you can serve him) but he should not come near you.' She said, 'By Allah, he has no desire for anything. By, Allah, he has never ceased weeping till his case began till this day of his.' (continued...) (continuing... 1): -5.702:...... On that, some of my family members said to me, 'Will you also ask Messenger of Allah ﷺ to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umaiya to serve him?' I said, 'By Allah, I will not ask the permission of Messenger of Allah ﷺ regarding her, for I do not know What Messenger of Allah ﷺ would say if I asked him to permit her (to serve me) while I am a young man.' Then I remained in that state for ten more nights after that till the period of fifty nights was completed starting from the time when Messenger of Allah ﷺ prohibited the people from talking to us. When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur'an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala' calling with his loudest voice, 'O Kaʿb bin Malik! Be happy (by receiving good tidings).' I fell down in prostration before Allah, realizing that relief has come. Messenger of Allah ﷺ had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate us. Some bringers of good tidings went out to my two fellows, and a horseman came to me in haste, and a man of Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When he (i.e. the man) whose voice I had heard, came to me conveying the good tidings, I took off my garments and dressed him with them; and by Allah, I owned no other garments than them on that day. Then I borrowed two garments and wore them and went to Allah's Apostle. The people started receiving me in batches, congratulating me on Allah's Acceptance of my repentance, saying, 'We congratulate you on Allah's Acceptance of your repentance." Kaʿb further said, "When I entered the Mosque. I saw Messenger of Allah ﷺ sitting with the people around him. Talha bin Ubaidullah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrants) got up for me except him (i.e. Talha), and I will never forget this for Talha." Kaʿb added, "When I greeted Messenger of Allah ﷺ he, his face being bright with joy, said "Be happy with the best day that you have got ever since your mother delivered you." Kaʿb added, "I said to the Prophet ﷺ 'Is this forgiveness from you or from Allah?' He said, 'No, it is from Allah.' Whenever Messenger of Allah ﷺ became happy, his face would shine as if it were a piece of moon, and we all knew that characteristic of him. When I sat before him, I said, 'O Messenger of Allah ﷺ! Because of the acceptance of my repentance I will give up all my wealth as alms for the Sake of Allah and His Apostle. Allah's Apostle said, 'Keep some of your wealth, as it will be better for you.' I said, 'So I will keep my share from Khaibar with me,' and added, 'O Messenger of Allah ﷺ! Allah has saved me for telling the truth; so it is a part of my repentance not to tell but the truth as long as I am alive. By Allah, I do not know anyone of the Muslims whom Allah has helped fortelling the truth more than me. Since I have mentioned that truth to Messenger of Allah ﷺ till today, I have never intended to tell a lie. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed to His Apostle the Verse:-- "Verily, Allah has forgiven the Prophet, the Muhajirin (i.e. Emigrants (up to His Saying) And be with those who are true (in word and deed)." (9.117-119) By Allah, Allah has never bestowed upon me, apart from His guiding me to Islam, a Greater blessing than the fact that I did not tell a lie to Messenger of Allah ﷺ which would have caused me to perish as those who have told a lie perished, for Allah described those who told lies with the worst description He ever attributed to anybody else. Allah said:-- "They (i.e. the hypocrites) will swear by Allah to you when you return to them (up to His Saying) Certainly Allah is not pleased with the rebellious people-- " (9.95-96) Kaʿb added, "We, the three persons, differed altogether from those whose excuses Allah's Apostle accepted when they swore to him. He took their pledge of allegiance and asked Allah to forgive them, but Messenger of Allah ﷺ left our case pending till Allah gave His Judgment about it. As for that Allah said):-- And to the three (He did for give also) who remained behind." (9.118) What Allah said (in this Verse) does not indicate our failure to take part in the Ghazwa, but it refers to the deferment of making a decision by the Prophet ﷺ about our case in contrast to the case of those who had taken an oath before him and he excused them by accepting their excuses.

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Muhammad Fuad Abd al-BaqiAgreed Uponhadithunlocked

Same hadith, other wordings

  • Misykatul Mashabih 3938وَعَن كَعْب بن مالكٍ قَالَ: لَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُرِيدُ غَزْوَةً إِلَّا وَرَّى بِغَيْرِهَا حَتَّى كَانَتْ تِلْكَ الْغَزْوَةُ يَعْنِي غَزْوَةَ تَبُوكَ غَزَاهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
  • Shahih Muslim 2769cقَلَّمَا يُرِيدُ غَزْوَةً إِلاَّ وَرَّى بِغَيْرِهَا حَتَّى كَانَتْ تِلْكَ الْغَزْوَةُ

Narrators

  1. يحيى بن بكير القرشيYaḥyá
  2. الليث بن سعد الفهميLayth
  3. عقيل بن خالد الأيليʿUqayl
  4. محمد بن شهاب الزهريIbn Shihāb
  5. عبد الرحمن بن عبد الله الأنصاريʿAbd al-Raḥman b. ʿAbdullāh b. Kaʿb
  6. عبد الله بن كعب الأنصاريʿAbdullāh b. Kaʿb b. Mālik
  7. كعب بن مالك الأنصاريKaʿb b. Mālik

Also in

Mishkat al-Masabih 3938lulu-marjan 1762