At-Tawbah 9:109–120

The Difference between Masjid At-Taqwa and Masjid Ad-Dirar

Allah the Exalted says that the Masjid that has been built on the basis of Taqwa of Allah and His pleasure is not the same as a Masjid that was been built based on causing harm, disbelief and causing division among the believers, and as an outpost for those who warred against Allah and His Messenger . The latter built their Masjid on the edge of a steep hole,

فِى نَارِ جَهَنَّمَ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّلِمِينَ

(into the fire of Hell. And Allah guides not the people who are the wrongdoers.), Allah does not bring aright the works of those who commit mischief. Jabir bin `Abdullah said, "I saw the Masjid that was built to cause harm with smoke rising up from it, during the time of the Messenger of Allah ﷺ." Allah's statement,

لاَ يَزَالُ بُنْيَانُهُمُ الَّذِى بَنَوْاْ رِيبَةً فِى قُلُوبِهِمْ

(The building which they built will never cease to be a cause of doubt in their hearts) and hypocrisy. Because of this awful action that they committed, they inherited hypocrisy in their hearts, just as those who worshipped the calf were inclined to adoring it. Allah said next,

إِلاَّ أَن تَقَطَّعَ قُلُوبُهُمْ

(unless their hearts are cut to pieces.) until they die, according to Ibn `Abbas, Mujahid, Qatadah, Zayd bin Aslam, As-Suddi, Habib bin Abi Thabit, Ad-Dahhak, `Abdur-Rahman bin Zayd bin Aslam and several other scholars of the Salaf.

وَاللَّهُ عَلِيمٌ

(And Allah is All-Knowing,) of the actions of His creation,

حَكِيمٌ

(All-Wise.) in compensating them for their good or evil actions.

Allah has purchased the Souls and Wealth of the Mujahidin in Return for Paradise

Allah states that He has compensated His believing servants for their lives and wealth—if they give them up in His cause—with Paradise. This demonstrates Allah's favor, generosity, and bounty, for He has accepted the good that He already owns and bestowed as a price from His faithful servants. Al-Hasan Al-Basri and Qatadah commented, "By Allah! Allah has purchased them and raised their worth." Shimr bin `Atiyyah said, "There is not a Muslim but has on his neck a sale that he must conduct with Allah; he either fulfills its terms or dies without doing that." He then recited this Ayah. This is why those who fight in the cause of Allah are said to have conducted the sale with Allah, meaning they accepted and fulfilled his covenant. Allah's statement,

يُقَتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ

(They fight in Allah's cause, so they kill and are killed.) indicates that whether they were killed or they killed the enemy, or both, then Paradise will be theirs. The Two Sahihs recorded the Hadith,

«وَتَكَفَّلَ اللهُ لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا جِهَادٌ فِي سَبِيلِي وَتَصْدِيقٌ بِرُسُلِي بِأَنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ، نَائِلًا مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»

(Allah has made a promise to the person who goes out (to fight) in His cause, and nothing compels him to do so except Jihad in My Cause and belief in My Messengers, that he will either be admitted to Paradise if he dies or be compensated by Allah, either with a reward or booty if He returns him to the home which he departed from.) Allah's statement,

وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءَانِ

(It is a promise in truth that is binding on Him in the Tawrah and the Injil and the Qur'an.) affirms this promise and informs us that Allah has decreed this for His Most Honorable Self and revealed it to His Messengers in His Glorious Books, the Tawrah that He sent down to Musa, the Injil that He sent down to `Isa, and the Qur'an that was sent down to Muhammad ﷺ, may Allah's peace and blessings be on them all. Allah said next,

وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ

(And who is truer to His covenant than Allah?), affirming that He never breaks a promise. Allah said in similar statements,

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثاً

(And who is truer in statement than Allah) (4:87), and,

وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً

(And whose words can be truer than those of Allah) (4:122). Allah said next,

فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

(Then rejoice in the bargain that you have concluded. That is the supreme success), meaning let those who fulfill the terms of this contract and uphold this covenant receive the good news of great success and everlasting delight.

This is the description of the believers from whom Allah has purchased their souls and wealth, who have these beautiful andhonorable qualities,

(who repent) from all sins and shun all evils,

(who worship), their Lord and preserve the acts of worship that include statements and actions. Praising Allah is among the best statements. This is why Allah said next,

(who praise (Him)). Fasting is among the best actions, involving abstaining from the delights of food, drink and sexual intercourse, this is the meaning hereby,

(As-Sa'ihun (who fast)) 9: 112. Allah also described the Prophet's wives that they are,

(Sa'ihat) 66:5, meaning, they fast. As for prostrating and bowing down, they are acts of the prayer,

(who bow down, who prostrate themselves,) These believers also benefit Allah's creation and direct them to His obedience by ordaining righteousness and forbidding evil. They have knowledge about what should be performed and what should be shunned. This includes abiding by Allah's limits in knowledge and action, meaning, what He allowed and what He prohibited. Therefore, they worship the True Lord and advise creation. This is why Allah said next,

(And give glad tidings to the believers.) since faith includes all of this, and the supreme success is for those who have faith.

The Prohibition of supplicating for Polytheists

Imam Ahmad recorded that Ibn Al-Musayyib said that his father Al-Musayyib said, "When Abu Talib was dying, the Prophet went to him and found Abu Jahl and `Abdullah bin Abi Umayyah present. The Prophet said,

(O uncle! Say, `La ilaha illa-llah,' a word concerning which I will plea for you with Allah, the Exalted and Most Honored.) Abu Jahl and `Abdullah bin Abi Umayyah said, `O Abu Talib! Would you leave the religion of Abdul-Muttalib' Abu Talib said, `Rather, I will remain on the religion of Abdul-Muttalib.' The Prophet said,

(I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so.) This verse was revealed,

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.) Concerning Abu Talib, this Ayah was revealed,

(Verily, you guide not whom you like, but Allah guides whom He wills) 28:56." This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Sulayman bin Buraydah said that his father said, "When the Prophet came to Makkah, he went to a grave, sat next to it, started talking and then stood up with tears in his eyes. We said, `O Allah's Messenger! We saw what you did.' He said,

(I asked my Lord for permission to visit the grave of my mother and He gave me permission. I asked for His permission to invoke Him for forgiveness for her, but He did not give me permission.) We never saw him more tearful than on that day."' Al-`Awfi narrated from Ibn `Abbas about Allah's statement,

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin) "The Prophet wanted to invoke Allah for forgiveness for his mother, but Allah did not allow him. The Prophet said,

(Ibrahim, Allah's Khalil, invoked Allah for his father.) Allah revealed,

(And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he Ibrahim had made to him (his father)). " `Ali bin Abi Talhah narrated that Ibn `Abbas commented on this Ayah, "They used to invoke Allah for them (pagans) until this Ayah was revealed. They then refrained from invoking Allah to forgive the dead among them, but were not stopped from invoking Allah for the living among them until they die. Allah sent this Ayah,

(And Ibrahim's invoking (of Allah) for his father's forgiveness was only...) 9:114." Allah said next,

(But when it became clear to him Ibrahim that he (his father) is an enemy of Allah, he dissociated himself from him) 9:114. Ibn `Abbas commented, "Ibrahim kept asking Allah to forgive his father until he died, when he realized that he died as an enemy to Allah, he disassociated himself from him." In another narration, he said, "When his father died he realized that he died as an enemy of Allah." Similar was said by Mujahid, Ad-Dahhak, Qatadah and several others. `Ubayd bin `Umayr and Sa`id bin Jubayr said, "Ibrahim will disown his father on the Day of Resurrection, but he will meet his father and see dust and fatigue on his face. He will say, `O Ibrahim! I disobeyed you, but today, I will not disobey you.' Ibrahim will say, `O Lord! You promised me that You will not disgrace me on the Day they are resurrected. What more disgrace than witnessing my father being disgraced' He will be told, `Look behind you,' where he will see a bloody hyena -- for his father will have been transformed into that -- and it will be dragged from its feet and thrown in the Fire."' Allah's statement,

(Verily, Ibrahim was Awwah and was forbearing.) means, he invoked Allah always, according to `Abdullah bin Mas`ud. Several narrations report this from Ibn Mas`ud. It was also said that, `Awwah', means, `who invokes Allah with humility', `merciful', `who believes with certainty', `who praises (Allah)', and so forth.

Recompense comes after Proof is established

Allah describes His Honorable Self and just judgment in that He does not lead a people astray but after the Message comes to them, so that the proof is established against them. For instance, Allah said,

(And as for Thamud, We showed and made clear to them the path of truth ...) 41:17. Mujahid commented on Allah's saying;

(And Allah will never lead a people astray after He has guided them) "Allah the Mighty and Sublime is clarifying to the believers about not seeking forgiveness for the idolators in particular, and in general, it is an exhortation to beware of disobeying Him, and encouragement to obey Him. So either do or suffer." Ibn Jarir commented, "Allah says that He would not direct you to misguidance, so that you invoke Him for forgiveness for your dead idolators, after He gave you guidance and directed you to believe in Him and in His Messenger ! First, He will inform you of what you should avoid, so that you avoid it. Before He informs you that this action is not allowed, you would not have disobeyed Him and fallen into what He prohibited for you if you indulge in this action. Therefore, in this case, He will not allow you to be misguided. Verily, guidance or misguidance occurs after commands and prohibitions are established. As for those who were neither commanded nor prohibited, they can neither be obedient nor disobedient in doing what they were neither ordered nor prohibited from doing." Allah said,

(Indeed to Allah belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allah you have neither any protector nor any helper.) Ibn Jarir commented, "This is an encouragement from Allah for His believing servants to fight the idolators and chiefs of disbelief. It is also a command for them to trust in Allah's aid, for He is the Owner of the heavens and earth, and not to fear His enemies. Verily, they have no protector besides Allah, nor a supporter other than Him."

Battle of Tabuk

Mujahid and several others said, "This Ayah was revealed concerning the battle of Tabuk. They left for that battle during a period of distress. It was a year with little rain, intense heat and scarcity of supplies and water." Qatadah said, "They went to Ash-Sham during the year of the battle of Tabuk at a time when the heat was intense. Allah knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allah forgave them and allowed them to come back from that battle." Ibn Jarir reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab was reminded of the battle of distress (Tabuk) and `Umar said, "We went with the Messenger of Allah ﷺ in the intense heat for Tabuk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney. Abu Bakr As-Siddiq said, `O Allah's Messenger! Allah, the Exalted and Most Honored, has always accepted your invocation, so invoke Allah for us.' The Prophet said,

«تُحِبُّ ذَلِكَ؟»

(Would you like me to do that) Abu Bakr said, `Yes.' The Prophet raised his hands and did not put them down until rain fell from the sky in abundance. It rained and then stopped raining for a while, then rained again, so they filled their containers. We went out to see where the rain reached and found that it did not rain beyond our camp."' Ibn Jarir said about Allah's statement,

لَقَدْ تَابَ الله عَلَى النَّبِىِّ وَالْمُهَجِرِينَ وَالاٌّنصَرِ الَّذِينَ اتَّبَعُوهُ فِى سَاعَةِ الْعُسْرَةِ

(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress,) meaning "With regards to expenditures, transportation, supplies and water,

مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ

(after the hearts of a party of them had nearly deviated,) away from the truth, thus falling prey to doubting the Messenger's religion because of the distress and hardships they suffered during their travel and battle,

ثُمَّ تَابَ عَلَيْهِمْ

(but He accepted their repentance.) He directed them to repent to their Lord and renew their firmness on His religion,

إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ

(Certainly, He is unto them full of kindness, Most Merciful.)"

The Three, Whose Decision was deferred by the Messenger of Allah ﷺ

Imam Ahmad recorded that `Abdullah bin Ka`b bin Malik, who used to guide Ka`b after he became blind, said that he heard Ka`b bin Malik narrate his story when he did not join the battle of Tabuk with the Messenger of Allah ﷺ. Ka`b bin Malik said, "I did not remain behind Allah's Messenger ﷺ in any battle that he fought except the Battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah's Messenger ﷺ had gone out in search of the caravan of Quraysh until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-`Aqabah pledge with Allah's Messenger ﷺ when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the `Aqabah pledge. As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah's Messenger ﷺ in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle. Whenever Allah's Messenger ﷺ wanted to go to a battle, he used to hide his intention by referring to different battles until it was the time of that battle (of Tabuk) which Allah's Messenger ﷺ fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet clearly announced the destination to the Muslims so that they could prepare for their battle, and he told them about his intent. Allah's Messenger ﷺ was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered." Ka`b added, "Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah's Messenger ﷺ fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah's Messenger 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 if I want.' So I kept on delaying it every now and then until the people were prepared, and Allah's Messenger ﷺ, and the Muslims along with him, departed. But I had not prepared anything for my departure. 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, the next morning, I went out to get ready but returned without doing anything. Such was the case with me until they hurried away and I missed the battle. Even then I intended to depart to catch up to them. I wish I had done so! But such was not the case. So, after the departure of Allah's Messenger ﷺ, whenever I went out and walked among the people (who remained behind), 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. Allah's Messenger ﷺ did not remember me until he reached Tabuk. So while he was sitting among the people in Tabuk, he said,

«مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟»

(What did Ka`b bin Malik do) A man from Banu Salimah said, 'O Allah's Messenger! He has been stopped by his two Burdah (garments) and looking at his own flanks with pride.' Mu`adh bin Jabal said, 'What a bad thing you have said! By Allah! O Allah's Messenger! We know nothing about him but that which is good.' Allah's Messenger ﷺ kept silent." 'Ka`b bin Malik added, "When I heard that Allah's Messenger ﷺ was on his way back to Al-Madinah, I was overcome by concern and began to think of false excuses. I said to myself, 'How can I escape from his anger tomorrow' I started looking for advice from wise members of my family in this matter. When it was said that Allah's Messenger ﷺ had approached (Al-Madinah) all evil and false excuses abandoned 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. Allah's Messenger ﷺ arrived in the morning, and whenever he returned from a journey, he used to visit the Masjid first, and offer a two Rak`ah prayer, then sit for the people. So when he had done all that (this time), those who failed to join the battle came and started offering (false) excuses and taking oaths before him. They were over eighty men. Allah's Messenger ﷺ accepted the excuses they expressed outwardly, 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,

«تَعَال»

(Come) So I came walking until I sat before him. He said to me,

«مَاخَلَّفَكَ أَلَمْ تَكُنْ قَدْ اشْتَرَيْتَ ظَهْرًا»

(What stopped you from joining us Had you not purchased an animal for carrying you) I answered, "Yes, O Allah's Messenger! By Allah, if I were sitting before any person from among the people of the world other than you, I would have escaped from 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 I tell you a lie today 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. By Allah, I had never been stronger or wealthier than I was when I remained behind you." Allah's Messenger ﷺ said,

«أَمَّا هَذَا فَقَدْ صَدَقَ فَقُمْ حَتَّى يَقْضِي اللهُ فِيك»

(As regards to this man, he has surely told the truth. So get up until Allah decides your case.) I got up, and many men of Banu Salimah followed me and said to me, 'By Allah, we never witnessed you commit any sin before this! Surely, you failed to offer an excuse to Allah's Messenger ﷺ like the others who did not join him. The invocation of Allah's Messenger ﷺ to Allah to forgive you would have been sufficient for your sin.' 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 end 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, 'Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi.' They mentioned to me two pious men who had attended the 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. Allah's Messenger ﷺ forbade all the Muslims from talking to us, the three aforesaid persons, out of all those who remained behind for that battle. So we kept away from the people, and they changed their attitude towards us until 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 for my two companions, they remained in their houses and kept on weeping, but I was the youngest and the firmest of them. So I would go out and attend the prayer along with the Muslims and roam the markets, but none would talk to me. I would come to Allah's Messenger ﷺ and greet him while he was sitting in his gathering after the prayer, and I would wonder whether he even moved his lips in return for my greeting or not. Then I would offer my prayer near him and look at him carefully.

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 and boycott of the people continued for a long time, I walked until I scaled the wall of the garden of Abu Qatadah, who was my cousin and the dearest person to me. I offered my greeting to him. By Allah, he did not return my greetings. I said, `O Abu Qatadah! I beseech you by Allah! Do you know that I love Allah and His Messenger' He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. I asked him again in the Name of Allah and he said, 'Allah and His Messenger know better.' Thereupon my eyes flowed with tears, and I returned and jumped over the wall. While I was walking in the market of Al-Madinah, suddenly I saw that a Nabatean from Ash-Sham came to sell his grains in Al-Madinah, saying, 'Who will lead me to Ka`b bin Malik' The people began to point (me) out for him, until he came to me and handed me a letter from the king of Ghassan (who ruled Syria for Caesar), for I knew how to read and write. In that letter, the following was written: 'To proceed, I have been informed that your friend (the Prophet) has treated you harshly. Anyhow, Allah does not make you live in 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 test.' I took the letter to the oven and made a fire, burning it. When forty out of the fifty nights elapsed, behold! There came to me a messenger of Allah's Messenger ﷺ saying, 'Allah's Messenger 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 mingle with her.' The Prophet sent the same message to my two fellows. I said to my wife, 'Go to your parents and remain with them until Allah gives His verdict in this matter." 'Ka`b added, "The wife of Hilal bin Umayyah came to Allah's Messenger ﷺ and said, 'O Allah's Messenger! Hilal bin Umayyah is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him' He said,

«لَا وَلَكِنْ (لَا يَقْرَبَكَ)»

(No (you can serve him), but he should not come near you sexually). She said, 'By Allah! He has no desire for anything. By Allah, he has never ceased weeping since his case began until this day of his.' On that, some of my family members said to me, 'Will you also ask Allah's Messenger ﷺ to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umayyah to serve him' I said, 'By Allah, I will not ask permission of Allah's Messenger ﷺ regarding her, for I do not know what Allah's Messenger ﷺ would say if I asked him to permit her (to serve me) while I am a young man.' We remained in that state for ten more nights, until the period of fifty nights was completed, starting from the time when Allah's Messenger ﷺ prohibited the people from talking to us. When I had finished the Fajr prayer on the fiftieth morning on the roof of one of our houses, while sitting in the condition in which Allah described (in the Qur'an): 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 a man who had ascended the mountain of Sal` calling with his loudest voice, 'O Ka`b bin Malik! Be happy (by receiving good tidings).' I fell down in prostration before Allah, realizing that relief has come with His forgiveness for us. Allah's Messenger ﷺ announced the acceptance of our repentance by Allah after Fajr prayer. The people went out to congratulate us. Some bearers of good news went to my two companions, a horseman came to me in haste, while a man from Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When the man whose voice I had heard came to me conveying the good news, I took off my garments and dressed him with them; and by Allah, I owned no other than them on that day. Then I borrowed two garments, wore them and went to Allah's Messenger ﷺ. 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.' Ka`b further said, "When I entered the Masjid, I saw Allah's Messenger ﷺ sitting in the Masjid with the people around him. Talhah bin `Ubaydullah swiftly came to me, shook my hands and congratulated me. By Allah, none of the Muhajirun got up for me except Talhah; I will never forget Talhah for this. Ka`b added, "When I greeted Allah's Messenger ﷺ, his face was bright with joy. He said,

«أَبْشِرْ بَخَيْرِ يَومٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّك»

(Be happy with the best day you have ever seen since your mother gave birth to you.) I said to the Prophet, 'Is this forgiveness from you or from Allah' He said,

«لَا بَلْ مِنْ عِنْدِ الله»

(No, it is from Allah). Whenever Allah's Messenger ﷺ became happy, his face would shine as if it was a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said, `O Allah's Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the sake of Allah and His Messenger.' Allah's Messenger ﷺ said,

«أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهْوَ خَيْرٌ لَك»

(Keep some of your wealth, as it will be better for you). I said, 'So I will keep my share from Khaybar with me.' I added, 'O Allah's Messenger! Allah has saved me for telling the truth; so it is part of my repentance not to tell but the truth as long as I am alive.' By Allah, I do not know of any Muslim, whom Allah has helped to tell the truth more than I. Ever since I have mentioned the truth to Allah's Messenger ﷺ, I have never intended to tell a lie, until today. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed the Ayah,

لَقَدْ تَابَ الله عَلَى النَّبِىِّ وَالْمُهَجِرِينَ وَالاٌّنصَرِ الَّذِينَ اتَّبَعُوهُ فِى سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ - وَعَلَى الثَّلَثَةِ الَّذِينَ خُلِّفُواْ حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّواْ أَن لاَّ مَلْجَأَ مِنَ اللَّهِ إِلاَّ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُواْ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ - يَأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَكُونُواْ مَعَ الصَّدِقِينَ

(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds). Ka`b said; "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 Allah's Messenger ﷺ which would have caused me to perish, just as those who had told a lie have perished. Allah described those who told lies with the worst descriptions He ever attributed to anyone. Allah said,

سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُواْ عَنْهُمْ فَأَعْرِضُواْ عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَآءً بِمَا كَانُواْ يَكْسِبُونَ - يَحْلِفُونَ لَكُمْ لِتَرْضَوْاْ عَنْهُمْ فَإِن تَرْضَوْاْ عَنْهُمْ فَإِنَّ اللَّهَ لاَ يَرْضَى عَنِ الْقَوْمِ الْفَسِقِينَ

(They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijs (impure), and Hell is their dwelling place—a recompense for that which they used to earn. They swear to you that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are rebellious.) Ka`b added, "We, the three persons, differed altogether from those whose excuses Allah's Messenger ﷺ accepted when they swore to him. He took their pledge and asked Allah to forgive them, but Allah's Messenger ﷺ left our case pending until Allah gave us His judgement about it. As for that Allah said,

وَعَلَى الثَّلَثَةِ الَّذِينَ خُلِّفُواْ

(And (He did forgive also) the three who stayed behind...) What Allah said does not discuss our failure to take part in the battle, but to the deferment of making a decision by the Prophet 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." This is an authentic Hadith collected in the Two Sahihs (Al-Bukhari and Muslim) and as such, its authenticity is agreed upon. This Hadith contains the explanation of this honorable Ayah in the best, most comprehensive way. Similar explanation was given by several among the Salaf. For instance, Al-A`mash narrated from Abu Sufyan, from Jabir bin `Abdullah about Allah's statement,

وَعَلَى الثَّلَثَةِ الَّذِينَ خُلِّفُواْ

(And (He did forgive also) the three who stayed behind...) "They are Ka`b bin Malik, Hilal bin Umayyah and Murarah bin Ar-Rabi`, all of them from the Ansar."

The Order to speak the Truth

Allah sent His relief from the distress and grief that struck these three men, because Muslims ignored them for fifty days and nights, until they themselves, and the earth—vast as it is—were straitened for them. As vast as the earth is, its ways and paths were closed for them, and they did not know what action to take. They were patient for Allah's sake and awaited humbly for His decree. They remained firm, until Allah sent His relief to them since they told the Messenger of Allah ﷺ the truth about why they remained behind, declaring that they did not have an excuse for doing so. They were requited for this period, then Allah forgave them. Therefore, the consequence of being truthful was better for them, for they gained forgiveness. Hence Allah's statement next,

يَأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَكُونُواْ مَعَ الصَّدِقِينَ

(O you who believe! Have Taqwa of Allah, and be with those who are true.) The Ayah says, adhere to and always say the truth so that you become among its people and be saved from destruction. Allah will make a way for you out of your concerns and a refuge. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,

«عَلَيْكُمْ بِالصِّدْقِ فَإِن الصَّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَلَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقًا، وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَلَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا»

(Hold on to truth, for being truthful leads to righteousness, and righteousness leads to Paradise. Verily, a man will keep saying the truth and striving for truth, until he is written before Allah as very truthful (Siddiq). Beware of lying, for lying leads to sin, and sin leads to the Fire. Verily, the man will keep lying and striving for falsehood until he is written before Allah as a great liar.) This Hadith is recorded in the Two Sahihs.

Rewards of Jihad

Allah, the Exalted and Most Honored, criticizes the people of Al-Madinah and the bedouins around it, who did not participate in the battle of Tabuk with the Messenger of Allah ﷺ. They sought to preserve themselves rather than comfort the Messenger ﷺ during the hardship that he suffered in that battle. They incurred a loss in their share of the reward, since,

لاَ يُصِيبُهُمْ ظَمَأٌ

(they suffer neither Zama'), thirst,

وَلاَ نَصَبٌ

(nor Nasab), fatigue,

وَلاَ مَخْمَصَةٌ

(nor Makhmasah), hunger,

وَلاَ يَطَأُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ

(nor they take any step to raise the anger of disbelievers), by strategies of war that would terrify their enemy,

وَلاَ يَنَالُونَ

(nor inflict), a defeat on the enemy,

إِلاَّ كُتِبَ لَهُمْ

(but is written to their credit) as compensation for these steps that are not under their control, but a consequence of performing good deeds that earn them tremendous rewards,

إِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ

(Surely, Allah wastes not the reward of the doers of good.) Allah said in a similar Ayah,

إِنَّا لاَ نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلاً

(Certainly We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost)