Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Allah, the Exalted and Glorious, said: I live in the thought of My servant and I
am with him as he remembers Me. (The Holy Prophet) further said: By Allah, Allah
is more pleased wth the repentance of His servant than what one of you would do
on finding the lost camel in the waterless desert. When he draws near Me by the
span of his hand. I draw near him by the length of a cubit and when he draws
near Me by the length of a cubit. I draw near him by the length of a fathom and
when he draws near Me walking I draw close to him hurriedly.
﹀ Reference : Sahih Muslim 2675 h مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 1| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6610 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Abu Sirma reported that when the time of the death of Abu Ayyub Ansari drew
near, he said:
I used to conceal from you a thing which I heard from Allah's Messenger (ﷺ) and
I heard Allah's Messenger (ﷺ) as saying: Had you not committed sins, Allah would
have brought into existence a creation that would have committed sin (and Allah)
would have forgiven them.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ مُحَمَّدِ بْنِ
قَيْسٍ، - قَاصِّ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ - عَنْ أَبِي صِرْمَةَ، عَنْ أَبِي
أَيُّوبَ، أَنَّهُ قَالَ حِينَ حَضَرَتْهُ الْوَفَاةُ كُنْتُ كَتَمْتُ عَنْكُمْ
شَيْئًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم سَمِعْتُ رَسُولَ
اللَّهِ صلى الله عليه وسلم يَقُولُ " لَوْلاَ أَنَّكُمْ تُذْنِبُونَ لَخَلَقَ
اللَّهُ خَلْقًا يُذْنِبُونَ يَغْفِرُ لَهُمْ " .
﹀ Reference : Sahih Muslim 2748 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 11| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6620 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Hanzala Usayyidi, who was amongst the scribes of Allah's Messenger (ﷺ).
reported:
I met Abu Bakr. He said: Who are you? He (Hanzala) said: Hanzala has turned to
be a hypocrite. He (Abu Bakr) said: Hallowed be Allah, what are you saying?
Thereupon he said: I say that when we are in the company of Allah's Messenger
(ﷺ) we ponder over Hell-Fire and Paradise as if we are seeing them with our very
eyes and when we are away from Allah's Messenger (ﷺ) we attend to our wives, our
children, our business; most of these things (pertaining to After-life) slip out
of our minds. Abu Bakr said: By Allah, I also experience the same. So I and Abu
Bakr went to Allah's Messenger (ﷺ) and said to him: Allah's Messenger, Hanzala
has turned to be a hypocrite. Thereupon Allah's Messenger (ﷺ) said: What has
happened to you? I said: Allah's Messenger, when we are in your company, we are
reminded of Hell-Fire and Paradise as if we are seeing them with our own eyes,
but whenever we go away from you and attend to our wives, children and business,
much of these things go out of our minds. Thereupon Allah's Messenger (ﷺ) said:
By Him in Whose Hand is my life, if your state of mind remains the same as it is
in my presence and you are always busy in remembrance (of Allah), the Angels
will shake hands with you in your beds and in your paths but, Hanzala, time
should be devoted (to the worldly affairs) and time (should be devoted to prayer
and meditation). He (the Holy Prophet) said this thrice.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ، وَقَطَنُ بْنُ نُسَيْرٍ، -
وَاللَّفْظُ لِيَحْيَى - أَخْبَرَنَا جَعْفَرُ، بْنُ سُلَيْمَانَ عَنْ سَعِيدِ بْنِ
إِيَاسٍ الْجُرَيْرِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ حَنْظَلَةَ
الأُسَيِّدِيِّ، قَالَ - وَكَانَ مِنْ كُتَّابِ رَسُولِ اللَّهِ صلى الله عليه وسلم
قَالَ - لَقِيَنِي أَبُو بَكْرٍ فَقَالَ كَيْفَ أَنْتَ يَا حَنْظَلَةُ قَالَ قُلْتُ
نَافَقَ حَنْظَلَةُ قَالَ سُبْحَانَ اللَّهِ مَا تَقُولُ قَالَ قُلْتُ نَكُونُ
عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم يُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ
حَتَّى كَأَنَّا رَأْىَ عَيْنٍ فَإِذَا خَرَجْنَا مِنْ عِنْدِ رَسُولِ اللَّهِ صلى
الله عليه وسلم عَافَسْنَا الأَزْوَاجَ وَالأَوْلاَدَ وَالضَّيْعَاتِ فَنَسِينَا
كَثِيرًا قَالَ أَبُو بَكْرٍ فَوَاللَّهِ إِنَّا لَنَلْقَى مِثْلَ هَذَا .
فَانْطَلَقْتُ أَنَا وَأَبُو بَكْرٍ حَتَّى دَخَلْنَا عَلَى رَسُولِ اللَّهِ صلى
الله عليه وسلم قُلْتُ نَافَقَ حَنْظَلَةُ يَا رَسُولَ اللَّهِ . فَقَالَ رَسُولُ
اللَّهِ صلى الله عليه وسلم " وَمَا ذَاكَ " . قُلْتُ يَا رَسُولَ اللَّهِ
نَكُونُ عِنْدَكَ تُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْىَ
عَيْنٍ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ عَافَسْنَا الأَزْوَاجَ وَالأَوْلاَدَ
وَالضَّيْعَاتِ نَسِينَا كَثِيرًا . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
" وَالَّذِي نَفْسِي بِيَدِهِ إِنْ لَوْ تَدُومُونَ عَلَى مَا تَكُونُونَ عِنْدِي
وَفِي الذِّكْرِ لَصَافَحَتْكُمُ الْمَلاَئِكَةُ عَلَى فُرُشِكُمْ وَفِي طُرُقِكُمْ
وَلَكِنْ يَا حَنْظَلَةُ سَاعَةً وَسَاعَةً " . ثَلاَثَ مَرَّاتٍ .
﹀ Reference : Sahih Muslim 2750 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 14| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6623 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
﹀ Reference : Sahih Muslim 2751 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 17| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6626 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Abu Huraira reported from Allah's Messenger (ﷺ) that his Lord, the Exalted and
Glorious, thus said. A servant committed a sin and he said:
O Allah, forgive me my sins, and Allah (the Exalted and Glorious) said: My
servant commited a sin and then he came to realise that he has a Lord Who
forgives the sins and takes to account (the sinner) for the sin. He then again
committed a sin and said: My Lord, forgive me my sin, and Allah, the Exalted and
High, said: My servant committed a sin and then came to realise that he has a
Lord Who would forgive his sin or would take (him) to account for the sin. He
again committed a sin and said: My Lord, forgive me for my sin, and Allah (the
Exalted and High) said: My servant sas committed a sin and then came to realise
that he has a Lord Who forgives the sins or takes (him) to account for sin. O
servant, do what you like. I have granted you forgiveness. 'Abd al-A'la said: I
do not know whether he said thrice or four times to do" what you desire".
﹀ Reference : Sahih Muslim 2758 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 33| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6642 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
'Abdullah reported Allah's Messenger (ﷺ) as saying:
Nothing is more loveable to Allah than His praise as He has praised Himself and
no one is more self-respecting than Allah Himself and it As because of this that
He has prohibited abominable acts.
﹀ Reference : Sahih Muslim 2760 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 37| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6645 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
'Abdullah b. Mas'ud reported that a person kissed a woman and he came to Allah's
Apostle (ﷺ) and made a mention of that to him. It was (on this occasion) that
this verse was revealed:
" And observe prayer at the (two) ends of the day and in the first hours of the
night. Surely, good deeds take away evil deeds. That is a reminder for the
mindful" (xi. 115). That person said: Allah's Messenger, does it concern me
only? He (the Holy Prophet) said: It concerns every one of my Unimah, who acts
according to it.
﹀ Reference : Sahih Muslim 2763 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 47| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6655 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying:
There was a person before you who had killed ninety-nine persons and then made
an inquiry about the learned persons of the world (who could show him the way to
salvation). He was directed to a monk. He came to him and told him that he had
killed ninety-nine persons and asked him whether there was any scope for his
repentance to be accepted. He said: No. He killed him also and thus completed
one hundred. He then asked about the learned persons of the earth and he was
directed to a scholar, and he told him that he had killed one hundred persons
and asked him whether there was any scope for his repentance to be accepted. He
said: Yes; what stands between you and the repentance? You better go to such and
such land; there are people devoted to prayer and worship and you also worship
along with them and do not come to the land of yours since it was an evil land
(for you). So he went away and he had hardly covered half the distance when
death came to him and there was a dispute between the angels of mercy and the
angels of punishment. The angels of mercy said: This man has come as a penitant
and remorseful to Allah and the angels of punishment said: He has done no good
at all. Then there came another angel in the form of a human being in order to
decide between them. He said: You measure the land to which he has drawn near.
They measured it and found him nearer to the land where he intended to go (the
land of piety), and so the angels of mercy took possession of it. Qatada said
that Hasan told him that it was said to them that as death approached him, he
crawled upon his chest (and managed) to slip in the land of mercy.
﹀ Reference : Sahih Muslim 2766 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 54| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6662 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Ibn Shihab reported that Allah's Messenger (ﷺ) made an expedition to Tabuk and
he (the Holy Prophet) had in his mind (the idea of threatening the) Christians
of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that 'Abd
al-Rahman b. 'Abdullah b. Ka'b informed him that Abdullah b. Ka'b who served as
the guide of Ka'b b. 'Malik as he became blind that he heard Ka'b b. Malik
narrate the story of his remaining behind Allah's Messenger (ﷺ) from the Battle
of Tabuk. Ka'b b. Malik said:
I never remained behind Allah's Messenger (ﷺ) from any expedition which he
undertook except the Battle of Tabuk and that of the Battle of Badr. So far as
the Battle of Badr is concerned, nobody was blamed for remaining behind as
Allah's Messenger (ﷺ) and the Muslims (did not set out for attack but for
waylaying) the caravan of the Quraish, but it was Allah Who made them confront
their enemies without their intention (to do so). I had the honour to be with
Allah's Messenger (ﷺ) on the night of 'Aqaba when we pledged our allegiance to
Islam and it was more dear to me than my participation in the Battle of Badr,
although Badr was more popular amongst people as compared with that (Tabuk). And
this is my story of remaining back from Allah's Messenger (ﷺ) on the occasion of
the Battle of Tabuk. Never did I possess means enough and (my circumstances)
more favourable than at the occasion of this expedition. And, by Allah, I had
never before this expedition simultaneously in my possession two rides. Allah's
Messenger (ﷺ) set out for this expedition in extremely hot season; the journey
was long and the land (which he and his army had to cover) was waterless and he
had to confront a large army, so he informed the Muslims about the actual
situation (they had to face), so that they should adequately equip themselves
for this expedition, and he also told them the destination where he intended to
go. And the Muslims who accompanied Allah's Messenger (ﷺ) at that time were
large in numbers but there was no proper record of them. Ka'b (further) said:
Few were the persons who wanted to absent themselves, and were under the
impression that they could easily conceal themselves (and thus remain
undetected) until revelations from Allah, the Exalted and Glorious (descended in
connection with them). And Allah's Messenger (ﷺ) set out on an expedition when
the fruits were ripe and their shadows had been lengthened. I had weakness for
them and it was during this season that Allah's Messenger (ﷺ) made preparations
and the Muslims too along with them. I also set out in the morning so that I
should make preparations along with them but I came back and did nothing and
said to myself: I have means enough (to make preparations) as soon as I like.
And I went on doing this (postponing my preparations) until people were about to
depart and it was in the morning that Allah's Messenger (ﷺ) set out and the
Muslims too along with him, but I made no preparations. I went early in the
morning and came back, but I made no decision. I continued to do so until they
(the Muslims) hastened and covered a good deal of distance. I also made up my
mind to march on and to meet them. Would that I had done that but perhaps it was
not destined for me. After the departure of Allah's Messenger (ﷺ) as I went out
amongst people, I was shocked to find that I did not find anyone like me but
people who were labelled as hypocrites or the people whom Allah granted
exemption because of their incapacity and Allah's Messenger (ﷺ) took no notice
of me until he had reached Tabuk. (One day as he was sitting amongst the people
in Tabuk) he said: What has happened to Ka'b b. Malik? A person from Banu'
Salama said: Allah's Messenger, the (beauty) of his cloak and his appreciation
of his sides have allured him and he was thus detained. Mua'dh b. Jabal said:
Woe be upon that what you contend. Allah's Messenger, by Allah, we know nothing
about him but good. Allah's Messenger (ﷺ), however, kept quiet. It was during
that time that he (the Holy Prophet) saw a person (dressed in all white
(garment) shattering the illusion of eye (mirage). Thereupon Allah's Messenger
(ﷺ) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he
was that person who contributed a sa' of dates and was scoffed at by the
hypocrites. Ka'b b. Malik farther said: When this news reached me that Allah's
Messenger (ﷺ) was on his way back from Tabuk I was greatly perturbed. I thought
of fabricating false stories and asked myself how I would save myself from his
anger on the following day. In this connection, I sought the help of every
prudent man from amongst the members of my family and when it was said to me
that Allah's Messenger (ﷺ) was about to arrive, all the false ideas banished
(from my mind) and I came to the conclusion that nothing could save me but the
telling of truth, so I decided to speak the truth and it was in the morning that
Allah's Messenger (ﷺ) arrived (in Medina). And it was his habit that as he came
back from a journey he first went to the mosque and observed two Rak'ahs of nafl
prayer (as a mark of gratitude) and then sat amongst people. And as he did that,
those who had remained behind him began to put forward their excuses and take an
oath before him and they were more than eighty persons. Allah's Messenger (ﷺ)
accepted their excuses on the very face of them and accepted their allegiance
and sought forgiveness for them and left their secret (intentions) to Allah,
until I presented myself to him. I greeted him and he smiled and there was a
tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I
went forward until I sat in front of him. He said to me: What kept you back?
Could you not afford to go in for a ride? I said: Allah's Messenger, by Allah,
if I were to sit in the presence of anybody else from amongst the worldly people
I would have definitely saved myself from his anger on one pretext (or the
other) and I have also the knack to fall into argumentation, but, by Allah, I am
fully aware of the fact that if I were to put forward before you a false excuse
to please you Allah would definitely provoke your wrath upon me, and if I speak
the truth you may be annoyed with me, but I hope that Allah would make its end
well and, by Allah, there is no valid excuse for me. By Allah, I never possessed
so good means, and I never had such favourable conditions for me as I had when I
stayed behind you (failed to join the expedition). Thereupon, Allah's Messenger
(ﷺ) said: This man told the truth, so get up until Allah gives a decision in
your case. I stood up and some people of Banu' Salama followed me in hot haste,
and they said to me: By Allah, we do not know about you that you committed a sin
prior to this. You, however, showed inability to put forward an excuse before
Allah's Messenger (ﷺ) as those who stayed behind him have put forward excuses.
It would have been enough for the forgiveness of your sin that Allah's Messenger
(ﷺ) would have sought forgiveness for you. By Allah, they continued to incite me
until I thought of going back to Allah's Messenger (ﷺ) and contradict myself.
Then I said to them: Has anyone else also met the same fate? They said: Yes, two
persons have met the same fate as has fallen to you and they have made the sane
statement as you have made, and the same verdict has been delivered in their
case as it has been delivered in your case. I said: Who are they? They said:
Murara b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of
these two pious persons to me who had participated in the Battle of Badr and
there was an example for me in them. I went away when they named these two
persons. Allah's Messenger (ﷺ) forbade the Nluslims to talk with three of us
from amongst those (persons) who had stayed behind him. The people began to
avoid us and their attitude towards us underwent a change and it seemed as if
the whole atmosphere had turned (hostile) against us and it was in fact the same
atmosphere ot which I was fully aware and in which I had lived (for a fairly
long time). We spent fifty nights in this very state and my two friends confined
themselves withen their houses and spent (most of the) time in weeping, but as I
was young and strong amongst them I got (out of my house), participated in
congregational prayers, moved about in the bazar; but none spoke to me. I came
to Allah's Messenger (ﷺ) as he sat amongst (people) after the prayer, greeted
him and asked myself whether his lips stirred in response to my greetings (or
not). Then I observed prayer beside him and looked at him with stealing glances
and when I attended to my prayer, he looked at me and when I cast a glance at
him he turned away his eyes from me. And when the harsh treatment of the Muslims
towards me extended to a (considerable) length of time, I walked until I climbed
upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the
greatest love for him. I greeted him but, by Allah, he did not respond to my
greetings. I said to him: Abu Qatada, I adjure you by Allah, arn't you well
aware of the fact that I love Allah and His Messenger (ﷺ) the most. He kept
quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of
the fact that I love Allah and His Messenger (ﷺ) the most. He kept quiet. I
again adjured him, whereupon he said: Allah and the Messenger (ﷺ) are best aware
of it. My eyes began to shed tears and I came back climbing down from the wall
and as I was walking in the bazar of Medina a Nabatean from amongst the
Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to
direct him to Ka'b b. Malik. People gave him the indication by pointing towards
me. He came to me and delivered to me a letter of the King of Ghassan and as I
was a scribe I read that letter and it was written like this:" Coming to my
point, it has been conveyed to us that your friend (the Holy Prophet) is
subjecting you to cruelty and Allah has not created you for a place where you
are to be degraded and where you cannot find your right place, so you come to us
that we should accord you honour. As I read that letter I said: This is also a
calamity, so I burnt it in the oven. When out of the fifty days, forty days had
passed and Allah's Messenger (ﷺ) received no revelation, there came the
messenger of Allah's Messenger (ﷺ) to me and said: Verily, Allah's Messenger (ﷺ)
has commanded you to remain separate from your wife. I said: Should I divorce
her or what (else) should I do? He said: No, but only remain separate from her
and don't have sexual contact with her. The same message was sent to my
companions. So I said to my wife: You better go to your parents and stay there
with them until Allah gives the decision in my case. The wife of Hilal b. Umayya
came to Allah's Messenger (ﷺ) and said: Allah's Messenger, Hilal b. Umayya is a
senile person, he has no servant. Do you disapprove of my serving him? He said:
No, but don't go near him. She said: By Allah, he has no such instinct in him.
By Allah, he spends his time in weeping from that day to this day. Some of the
members of my family said to me: Were you to seek permission from Allah's
Messenger (ﷺ) in regard to your wife as he has granted permission to the wife of
Hilal b. Umayya to serve him. I said: I would not seek permission from Allah's
Messenger (ﷺ), for I cannot say what Allah's Apostle may say in response to
seeking my permission. Moreover, I am a young man. It was in this state that I
spent ten more nights and thus fifty nights had passed that (people) had
observed boycott with us. It was on the morning of the fiftieth night that I
observed my dawn prayer and was sitting on one of the roofs of our houses. And I
was in fact sitting in that very state which Allah, the Exalted and Glorious,
has described about us in these words:" Life had become hard for myself and the
earth had compressed despite its vastness," that I heard the noise of an
announcer from the peak of the hill of Sal' saying at the top of his voice: Ka'b
b. Malik, there is glad tidings for you. I fell down in prostration and came to
realise that there was (a message of) relief for me. Allah's Messenger (ﷺ) had
informed the people of the acceptance of our repentance by Allah as he offered
the dawn prayer. So the people went on to give us glad tidings and some of them
went to my friends in order to give them the glad tidings and a person galloped
his horse and came from the tribe of Aslam and his horse reached me more quickly
than his voice. And when he came to me whose sound I heard, he gave me the glad
tidings. I took off my clothes and clothed him with them because of his bringing
good news to me and, by Allah, I possessed nothing else (in the form of clothes)
than these two on that occasion, and I asked one to lend me two clothes and
dressed myself in them. I came to Allah's Messenger (ﷺ) and on my way I met
groups of people who greeted me because of (the acceptance of) repentance and
they said: Here is a greeting for you for your repentance being accepted by
Allah. (I moved on) until I came to the mosque and Allah's Messenger (ﷺ) had
been sitting there amongst persons. So Talha b. 'Ubaidullah got up and rushed
towards me and he shook hands with me and greeted me and, by Allah, no person
stood up (to greet me) from amongst the emigrants except he. Ka'b said that he
never forgot (this good gesture of) Talha. Ka'b further said: I greeted Allah's
Messenger (ﷺ) with Assalam-o-'Alaikam and his face was glistening because of
delight, and he said: Let there be glad tidings and blessings for you, the like
of which (you have neither found nor you will find, as you find today) since
your mother gave your birth. I said: Allah's Messenger. is this acceptance of
repentance from you or from Allah? He said: No, (it is not from ma), it is from
Allah, and it was common with Allah's Messenger (ﷺ) that as he was happy his
face brightened up and it looked like a part of the moon and it was from this
that we recognised it (his delight). As I sat before him, I said: Allah's
Messenger, am I allowed to give in charity my wealth for Allah's sake and for
the sake of His Messenger (ﷺ)? Thereupon Allah's Messenger (ﷺ) said: Keep some
property with you as it is better for you. I said: I shall keep with me that
part (of my property) which fell to my lot (on the occasion of the expedition
of) Khaibar. I said: Allah's Messenger, verily, Allah has granted me salvation
because of truth and, therefore, (I think) that repentance implies that I should
not speak anything but truth as long as I live. He said: By Allah, I do not know
whether anyone amongst the Muslims was put to more severe trial than I by Allah
because of telling the truth. And since I made a mention of this to Allah's
Messenger (ﷺ) up to this day I have not told any lie and, by Allah, I have
decided not to tell a lie and I hope that Allah would save me (from trials) for
the rest of my life and Allah, the Exalted and Glorious, revealed these verses:"
Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the
helpers who followed him in the hour of hardship after the hearts of a part of
them were about to deviate; then He turned to them in mercy. Surely, to them He
is Compassionate, Merciful and (He turned in Mercy) to the three who were left
behind until the earth despite its vastness became strait for them and their
souls were also straitened to them." And this revelation reached up to the
(words):" O you who believe, develop God consciousness, and be with the
truthful" (ix. 117-118). Ka'b said: By Allah, since Allah directed me to Islam
there has been no blessing more significant for me than this truth of mine which
I spoke to Allah's Messenger (ﷺ) and if I were to tell a lie I would have been
ruined as were ruined those who told lies, for in regard to those who told lies
Allah used harshest words used for anyone as He descended revelation (and the
words of Allah are):" They will swear by Allah to you when you return to them so
that you may leave them alone. So leave them alone. Surely, they are unclean and
their resort is Hell, recompense for what they earned. They will swear to you
that you may be pleased with them but if you are pleased with them, yet surely
Allah is not pleased with the transgressing people" (ix. 95-96). K'ab said that
the matter of us three persons was deferred as compared with those who took an
oath in the presence of Allahs Messenger (ﷺ) and he accepted their allegiance
and sought forgiveness for them and Allah did not give any decision in regard to
us. It was Allah, the Exalted and Glorious, Who gave decisions in our case,
three who remained behind. (The words of the Qur'an)" the three who were left
behind" do not mean that we remained back from Jihad but these imply that He
kept our matter behind them who took oath and presented excuse before Him. This
hadith has been narrated on the authority of Zuhri with the same chain of
transmitters.
﹀ Reference : Sahih Muslim 2769 a, b مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 62| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6670 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Sa'id b. Musayyib, 'Urwa b. Zubair, 'Alqama b. Waqqas and 'Ubaidullah b.
Abdullah b. 'Utba b. Mas'ud--all of them reported the story of the false
allegation against 'A'isha, the wife of Allah's Apostle (ﷺ). And they (the
slanderers) said what they had to say, but Allah exonerated her of this charge
and all of them reported a part of the hadith and some of them who had better
memories reported more and with better retention, and I tried to retain this
hadith (listening) from every one of them that they reported to me and some of
them attested the other. (The sumaried substance of the false allegation is
this):
'A'isha said: Whenever Allah's Messenger (ﷺ) intended to set out on a journey he
cast lots amongst his wives and he took one with him in whose favour the lot was
cast. It so happened that he cast lots amongst us while setting out on a battle
and it was cast in my favour, so I set out along with Allah's Messenger (ﷺ).
This relates to the period when the revelation concerning the commands of veil
had been made. I was carried in a haudaj and I was brought down where we had to
stay. In short, when we set out for return journey from the expedition and our
caravan was near Medina, Allah's Messenger (ﷺ) commanded one night to march
forward. I also got up when the command for the march was given and moved on
until I went out of the encampments of the army and after relieving myself I
came to my place. I touched my chest and found that my necklace which had been
made of the stones of zafar had been broken. I retraced my steps and tried to
search my necklace and this detained me there. The group of people who saddled
my ride and placed my haudaj carrying me upon the camels marched on. They were
under the impression that I was in it. The women in those days were light of
weight and they did not wear much flesh, as they ate less food; so they did not
perceive the weight of my haudaj as they placed it upon the camel as I was a
young girl at that time. So they drove the camel and Eet out and I found my
necklace after the army had marched. I came to my place and there was none to
call and none to respond (the call). I waited at my place under the impression
that when the people would riot find me they would come back. So I kept sitting
at my place. I was overpowered by sleep and slept. Safwan b. Mu'attal Sulami
Dhakwini, who had lagged behind the army because of taking rest came to my place
walking in the latter part of the night and he saw the body of a person who was
asleep. He came to me and recognised me as he had seen rue before it was
enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa
inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I
covered my head with my headdress. By Allah, he did not speak to me a word and I
did not hear a word from him except Inna lillahi. He made his camel kneel down
and I amounted the camel as he pressed tLe camel's foreleg and he moved on
leaning the camel by the nose string on which I was riding until we came to the
army where it had encamped for rest because of extreme heat. Woe be upon those
who harboured doubts about me and the most notorious among them was 'Abdullah b.
Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The
people had been deliberating over the statements of those who had brought these
calumnies against me. I was absolutely unaware of anything concerning that.
This, however, caused doubt in my mind that I did not see Allah's Messenger (may
peace be upon him.) treating me with such kindness with which he treated me as I
fell ill before this. The Prophet (ﷺ) would coome and greet me with
Assalam-o-'Alaikum and only ask me how I was. This caused doubt in my mind, but
I was unaware of the evil. I wept outside despite my failing health and there
went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib
b. 'Abd Manaf and his mother was the daughter of Sakhr b. 'Amir, the sister of
the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. 'Abbad b.
Muttalib. I and the daughter of Abu Rahm set towards the direction of my house.
Something got into the head dress of Umm Mistah and she said: Woe be upon
Mistah. And I said. Woe be upon what you say. Do you curse people who had
participated in Badr? She said: Innocent woman, have you not heard what he said?
I said: What did he say? She conveyed to me the statement of those who had
brought false allegations against me. So my illness was aggravated. I went to my
house and Allah's Messenger (ﷺ) came to me and he greeted me and then said: How
is that woman? I said: Do you permit me to go to the (house) of my parents? She
(further) said: I had at that time made up my mind to confirm this news from
them. Allah's Messenger (ﷺ) permitted me. So I came to (the house of) my parents
and said to my mother: Mother, do you know what the people are talking about?
She said: My daughter, you should not worry. By Allah, if there is a handsome
woman who is loved by her husband and he has co-wives also they talk many a
thing about her. I said: Hallowed be Allah, what are the people talking about? I
wept during the whole night until it was morning and I did not have a wink of
sleep and I wept even in the morning. As the revelation was delayed (in regard
to this matter), so Allah's Messenger (ﷺ) called 'Ali ibn Abi 'Talib and Usama
b. Zaid in order to seek their advice in regard to the separation of his wife.
Usama b. Zaid told Allah's Messenger (may peace be apen him) about the innocence
of his wives and what he knew about his love for them. He said: Allah's
Messenger, they are your wives and we know nothing else about thembut goodness.
And as for 'Ali b. Abu Talib, he said: Allah has not put any unnecessary burden
upon you (in regard to your wives). There are a number of women besides her and
if you ask that maidservant (Barira) she will tell you the truth. So, Allah's
Messenger (ﷺ) called Bailra and said: Barira, did you see anything in 'A'isha
which can cause doubt about her? Barira said: By Him Who sent thee with the
truth, I have seen nothing objectionable in her but only this much that she is a
young girl and she goes to sleep while kneading the flour and the lamb eats
that. Thereupon Allah's Messenger (ﷺ) mounted the pulpit and sought vindication
against 'Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me
from imputations of that person who has troubled (me) in regard to my family? By
Allah, I find nothing in my wife but goodness and the person whom the people
have mentioned in this connection is, according to my knowledge, a thoroughly
pious person, and he did never get into my house but along with me. Sa'd b.
Mu'adh stood up and said: Allah's Messenger, I defend your honour against him.
If he belong to the tribe of Aus we would strike his neck and if he belongs to
the tribe of our brother Khazraj and you order us we would comply with your
order. Then Sa'd b. 'Ubada stood up. He was chief of the Khazraj tribe. He was
otherwise a pioas man but he had some what tribal partisanship in him and he
said to Sa'd b. Mu'adh: By the everlasting existence of Allah. you are not
stating the fact, you will not be able to kill him and you will not have the
power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin
of Sa'd b. Mu'adh and said to Sa'd b. 'Ubada: By the everlasting existence of
Allah, you are not stating the fact. We would kill him. You are a hypocrite and
so you argue in defence of the hypocrites, and thus both the tribes Aus and
Khazraj were flared up, until they were about to fall upon one another and
Allah's Messenger (ﷺ) kept standing upon the pulpit and Allah's Messenger (ﷺ)
tried to subside their anger until they became silent and thus there was
silence. 'A'isha further reported: I spent the whole day in weeping and even the
night and could not have a wink of sleep even next night. My parents thought
that this constant weeping of mine would break my heart. I wept and they sat
beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her
to see me and she also began to weep. And we were in this very state that
Allah's Messenger (ﷺ) came and he greeted me and then sat down. He had never sat
with me since a month when this rumour was afloat, and there was no revelation
(to clarity) my case. Allah's Messenger (ﷺ) recited Tashahhud (there is no god
but Allah and Muhammad is His Apostle) and then said: Coming to the point,
'A'isha, this is what has reached me about you and if you are innocent, Allah
would Himself vindicate your honour, and if accidentally there has been a lapse
on your part sock forgiveness of Allah; He will pardon thee for when a servant
makes a confession of his fault and turns (to Him) penitently, Allah also turns
to him (mercifully) accepting his repentance. When Allah's Messenger (ﷺ) talked,
my tears dried up and not even a single drop of tear was perceived by me
(rolling out of my eyes). I said to my father: You give a reply to Allah's
Messenger (ﷺ) on my behalf. He said: By Allah, I do not know what I should say
to Allah's Messenger (ﷺ). I then said to my mother: Give a reply to Allah's
Messenger (ﷺ) on my behalf, but she said: By Allah, I do not know what I should
say to Allah's Messenger (ﷺ). I was a small girl at that time and I had not read
much of the Qur'an (but I said): By Allah, I perceive that you have heard about
this and it has settled down in your mind and you have taken it to be true, so
if I say to you that I am quite innocent, and Allah knows that I am innocent,
you would never believe me to be true, and if I confess to (the alleged) lapse
before you, whereas Allah knows that I am completely innocent (and I have not
committed this sin at all), in that case You will take me to be true and, by
Allah, I, therefore, find no other alternative for me and for you except that
what the father of Yousuf said:, (My course is) comely patience. And Allah it is
Whose help is to be sought for in that (predicament) which ye describe" (xii
18). After this I turned my face to the other side and lay down on my bed. By
Allah, I was fully aware of this fact that I was innocent but I did not expect
that Allah would descend Wahy Matlu (Qur'anic Wahy) in my case as I did not
think myself so much important that Allah, the Exalted and Glorious, would speak
in this matter in words to be recited. I only hoped that Allah would in vision
give an indication of my innocence to Allah's Messenger (ﷺ) during his sleep.
And, by Allah, Allah's Messenger (ﷺ) had not moved an inch from where he had
been sitting and none from the members of my family had gone that Allah, the
Exalted and Glorious, descended revelation upon Allah's Messenger (ﷺ) there and
then and he felt the burden which he used to feel at the time of receiving
revelation. He began to perspire because of the burden of words of Allah as they
descended upon him even during the winter season and there fell the drops of his
sweat like silvery beads. When this state of receiving revelation was over, the
Messenger of Allah (ﷺ) smiled and the first words which he spoke to me were that
he said: 'A'isha, there is glad tidings for you. Verily, Allah has vindicated
your honour, and my mother who had been standing by me said: Get up (and thank
him, i. e. the Holy Prophet). I said: By Allah, I shall not thank him and laud
him but Allah Who has descended revelation vindicating my honour. She ('A'isha)
said: Allah, the Exalted and Glorious, revealed:" 'Verily, those who spread the
slander are a gang among you" (and) ten (subsequent) verses in regard to my
innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a
token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah,
now I would not spend anything for him. 'A'isha said: It was upon this that
Allah the Exalted and Glorious revealed this verse:" And let not those who
possess dignity and ease among you swear to give to the near of the kin" up to"
Yearn ye not that Allah may forgive you?" Hibban b. Musa' said that 'Abdullah b.
Mubarak used to say: It is a verse contained in the Book which most (eminently)
brightens the hope. Abu Bakr said: By Allah, I wish that Allah should pardon me.
I shall never stop this stipend. So he continued to give him the stipend which
he had withdrawn. 'A'isha said that Allah's Messenger (ﷺ) asked Zainab, daughter
of Jahsh, the wife of Allah's Apostle (ﷺ), about me what she knew or what she
had seen in me, and she said: Allah's Messenger, I shall not say anything
without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing
in her but goodness. (And she stated this in spite of the fact) that she was the
only lady who amongst the wives of Allah's Apostle (ﷺ) used to vie with me but
Allah saved her in bringing false allegation against me because of her
God-consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was
undone along with others.
﹀ Reference : Sahih Muslim 2770 a مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 65| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6673 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
Anas reported that a person was charged with fornication with the slavegirl of
Allah's Messenger (ﷺ). Thereupon Allah's Messenger (ﷺ) said to 'Ali:
Go and strike his neck. 'Ali came to him and he found him in a well making his
body cool. 'Ali said to him: Come out, and as he took hold of his hand and
brought him out, he found that his sexual organ had been cut. Hadrat 'Ali
refrained from striking his neck. He came to Allah's Apostle (ﷺ) and said:
Allah's Messenger, he has not even the sexual organ with him.
حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا حَمَّادُ بْنُ
سَلَمَةَ، أَخْبَرَنَا ثَابِتٌ، عَنْ أَنَسٍ، أَنَّ رَجُلاً، كَانَ يُتَّهَمُ
بِأُمِّ وَلَدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ رَسُولُ اللَّهِ صلى
الله عليه وسلم لِعَلِيٍّ " اذْهَبْ فَاضْرِبْ عُنُقَهُ " . فَأَتَاهُ
عَلِيٌّ فَإِذَا هُوَ فِي رَكِيٍّ يَتَبَرَّدُ فِيهَا فَقَالَ لَهُ عَلِيٌّ اخْرُجْ
. فَنَاوَلَهُ يَدَهُ فَأَخْرَجَهُ فَإِذَا هُوَ مَجْبُوبٌ لَيْسَ لَهُ ذَكَرٌ
فَكَفَّ عَلِيٌّ عَنْهُ ثُمَّ أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ يَا
رَسُولَ اللَّهِ إِنَّهُ لَمَجْبُوبٌ مَا لَهُ ذَكَرٌ
﹀ Reference : Sahih Muslim 2771 مرجع : صحيح مسلم| In-book reference مرجع التصنيف : Book 50 الكتاب, Hadith 68| Online translation (USC-MSA) reference
مرجع الترجمة على الإنترنت : Book 37 الكتاب, Hadith 6676 الحديث | (deprecated numbering scheme نظام الترقيم موقوف)
