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02. Tawba [Repentance]

02.  TAUBA KA BAYAN:

 

Ulama farmatay hein ke tauba har gunah se wajib hai. agar gunah ka talluq Allah se hai, kisi aadmi ke haq kai saath us ka taalluq nahi hai to aisay gunah se tauba (ki qabuliat ke liye) teen shartain hain:

(1)- Pehli : yeh ke us gunah ko chhor day (jis se woh tauba kar raha hai).

(2)- Doosri yeh ke apne us feal (gunah) par nadim ho.

(3)- Teesri yeh ke woh pukhta iradah kere ke aindah kabhi yeh gunah nahi kere ga. agar teen shrton mein se aik bhi shart mafqod ho gi, to tauba sahih nahi ho gi. Aur agar us gunah ka talluq kisi admi se hai to us ke liye chaar shartain hain: ten yehi (mazkorah)aur chothi ye hai ke woh sahib-e-haq ka haq ada kere. agar kisi ka maal ya kisi qisam ki koi cheez najaiz tareeqay se li ho to usay wapas kare, kisi par tuhmat waghairah lagayi ho to us ki had apne nafs par lagwaye ya us se muaafi talab kar ke us ko raazi kere. agar kisi ki gheebat ki hai to us se muaaf karwaye. aur zarori hai ke wo tamam gunahon se tauba karai . agar kisi aik ya chand aik se tauba kere ga to ahal sunnat ke nazdeek to  tawbah sahih hai. lekin yeh to sirf usi gunah sai ho gi, dosray gunah us ke zimmay baqi rahen ge (jab  tak un se bhi ba- sharaait mazkoorah tawbah nahi kere ga). tawbah ke wujoob par kitaab o sunnat ke bakasrat dalail aur ummat ka ijmaa hai.

Allah taala nai farmaya : “Ay mumino! tum sab ke sab Allah ki taraf rujoo (tawbah) karo! tum falaah  pao .” Aur farmaya: “Apne Rab se astaghfar karo aur us ki taraf rujoo karo”. Neez farmaya: ” Aey imaan walo! Allah ki taraf khaalis tauba ko”.

FAIDAH AAYAT:

Tawbah ke lughwi maana rujoo karne ke hain, aur sharai maana hain: gunah aur nafarmani ki wajah se insaan jo Allah se door ho jata hai to gunah se baaz aa kar Allah ki bargaah ki taraf rujoo karna, taake wo us’se maaf farma kar apne Daman-e-rehmat mein dhanp lai .


13- وعن أبي هريرة رضي الله عنه قال: سمعت رسول الله صلي الله عليه وسلم يقول: ((والله إني لاستغفر الله وأتوب إليه في اليوم أكثر من سبعين مرة)) (رواه البخاري) . (13). 

 

Hazrat Abu Huraira (رَضِيَ اللَّهُ عَنْهُ) sai riwayat hai ke main nai suna Rasool-Ullah ( ﷺ ) farmatay thay: ” Allah ki qasam! Main din mein 70 martaba se ziyada Allah se gunaahon ki bakhshish mangta aur us ki bargaah mein taubah karta hon.” ( Sahih Bukhari )

 

TAKHREEJ ; Sahih Bukhari : Al- Daawat, baab, istighfarin Nabiyi( ﷺ ) fil youmi wal lailati, (Hadees: 6307)

 

FAWAAID WA MASAAIL:

 

(1). Is mein tawbah wa istaghfar ki targheeb hai ke jab Nabi ( ﷺ ) jo maghfoor thay Allah nai aap ke aglay pichhley tamam gunah maaf farma diye thay jo darasal gunah bhi nahi thay balkay; “حَسَنَاتُ الْاَبٍرَارِ سَيِّئَاتُ الْمُقَرَّبِيْنَ” “Hasanat ul abrar sayyiat il muqarraneen ” ke mutabiq  khilaaf e oula kaam thay jinhein gunah se taabeer kar diya gaya. to phir ham aam log kis tarah taubah wa istaghfar se bey- niyaz reh satke hain jab keh از فرق تابه قدم ( sar se le kar paon tak ) ham gunaaho mein doobe hue hain.

(2). Taubah ki kasrat aur us ka istimraar zaroori hai taa ke ghair shaori gunah bhi maaf hotay rahain agli hadees mein bhi taubah ki takeed hai.


14- وعن الأغر بن يسار المزني رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم: ((يا أيها الناس! توبوا إلي الله واستغفروه، فإني أتوب في اليوم مائة مرة)) (رواه مسلم) . (14) 

 

Hazrat Aghar bin Yasaar Muzni  (رَضِيَ اللَّهُ عَنْهُ)  sai riwayat hai ke Rasoolullah ( ﷺ ) nai farmaya : “aye logo! Allah ki taraf tawbah (rujoo) karo. main bargaah ilaahi mein rozana 100 martaba tawbah kar’taa hon”. (Muslim)

 

TAKHREEJ: Sahih Muslim, kitaab uz Zikr, baab istihbaab ul istaghfar wal istiksaar minh. (2702)

 

RAVI-E-HADESS :

 

[Hazrat Aghar bin Yassar muzni (رَضِيَ اللَّهُ عَنْهُ) ]  : Unhein Aghar bin Yassar Juhani bhi kaha jata hai lekin Hafiz Ibin Hajar. (رحمه الله) ke nazdeek Muzni hi durust aur raajih hai. yeh Sahabi hain. un se Abu Barda bin Abu Musa wagherah riwayat karte hain. un ka shumaar Ahal-e-Koofa mein hota hai. unhon ne Nabi Akram ( ﷺ ) se mazkoorah hadees ke ilawa khajoron ke qarz wagherah ki hadees bhi bayan ki hai .


15- وعن أبي حمزة أنس بن مالك الأنصاري- خادم رسول الله صلي الله عليه وسلم _ رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم: ((لله أفرح بتوبة عبده من أحدكم سقط على بعيره، وقد أضله في أرض فلاة)) (متفق عليه). وفي رواية لمسلم: ((لله أشد فرحا بتوبة عبده حين يتوب إليه من أحدكم كان على راحلته بأرض فلاة، فانفلتت منه وعليها طعامه وشرابه فأيس منها، فأتي شجرة فاضطجع في ظلها، وقد أيس من راحلته، فبيتنا هو كذلك إذا هو بها، قائمة عنده، فأخذ بخطامها، ثم قال من شدة الفرح: اللهم أنت عبدي وأنا ربك، أخطأ من شدة الفرح)) (15)

 

Hazrat Abu Hamzah Anas bin Maalik Ansari (رَضِيَ اللَّهُ عَنْهُ), Rasoolullah ( ﷺ ) key khaadim se riwayat hai ke Rasoolullah ( ﷺ ) nai farmaya: “Allah taala apne bande ki taubah se us shakhs se kaheen ziyada khush hota hai jis nai kisi jhangal bayabaan mein apna ount gum kar ke phir pa liya ho “. (Bukhari-o-Muslim) Aur Muslim ki aik riwayat ke alfaaz is tarah hein: “Yaqeenan Allah taala apne bande ki taubah se jab woh us ki taraf taubah karta hai, us aadmi se bhi ziyada khush hota hai jo kisi jhangal bayaabaan mein apni sawari par sawaar ho, usi par us ke khanay, peenay ka samaan bhi ho ke woh sawari us se chhot jaye.(talaash bisyaar ke baad) woh us se mayos ho kar aik darakht ke saaye taley aakar lait jaye jab ke woh sawari se mayoos ho chuka ho. itnay mein achanak woh sawari is ke samnay aa’khadi ho. woh us ki mahaar pakar kar khushi ki shiddat mein keh daaley, ” Ae Allah ! to mera bandah hai aur main tera Rab” fart-ey khushi mein woh ghalti kar jaye” .

TAKHREEJ: Sahih Bukhari : Kitaab aldaawat, baab tawbah (hadees: 6309) Sahih Muslim: kitaab ut tawbat (Hadees: 2747)

 

FAWAAID WA MASAAIL:

 

(1). Is mein bhi tawbah ki targheeb aur fazeelat hai. Allah taala tawbah se barra khush hota hai.

(2 ) Jo ghalti baghair qasad o iradah ke ho jaaye us par muwakhza nahi.

(3). Takeed ke liye qasam khana jaaiz hai.

(4 ). Tafheem wa tozeeh ke liye misaal bayan karna samjhaney ka khobsoorat andaz hai .

(5). Khushi aur narazgi Allah taala ki sifaat hein aur us Zaat Aali ka khush hona issi tarah hai jis tarah us ki shan kai laaique hai.



16- وعن أبي موسى عبد الله قيس الأشعري- رضي الله عنه- عن النبي عليه الصلاة والسلام قال: ((إن الله تعالي يبسط يده بالليل ليتوب مسيء النهار، ويبسط يده بالنهار ليتوب مسيء الليل حتى تطلع الشمس من مغربها)) رواه مسلم. (16 ).

 

Hazrat Abu Musa Abdullah bin Qais Ashari (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai, Nabi ( ﷺ ) ne farmaya: ” Allah taala raat ko apna haath phelata hai taa ke din ko buraiee karne wala ( raat ko ) taubah kar lai. aur din ko apna haath phelata hai taa ke raat ko gunah karne wala ( din ko ) tauba karle. ( yeh silsila us waqt tak jari rahay ga ) jab tak Sooraj maghrib se tulu nah ho. ( jo qurb qayamat ki nishani hai is ke baad tauba ka darwaaza band ho jaye ga ).” ( Muslim )

TAKHREEJ: Sahih Muslim: Al-tawbat, Baab, Qubool it tawbati min Az Zunoob.. (Hadees:2759)

 

FAWAAID WA MASAIL:

 

(1). Is mein Allah ki aik sifat haath bayan ki gayi hai. yeh haath kis tarah hai aur usay woh kis tarah phelata hai us ki haqeeqat wa kefiyat ko ham jaan satke hain na bayan kar satke hain Albata is ki haqeeqat wa kefiyat ke ilm aur taweel wa tashbeeh ke baghair is par imaan rakhna zaroori hai.

(2). Is mein is amar ki targheeb hai ke raat ya din ki jis gharri mein bhi koi gunah ho jaye insaan bilaa takheer toubah ke liye barga ilaahi mein jhuk jaye .



17- وعن أبي هريرة – رضي الله عنه- قال قال رسول الله صلي الله عليه وسلم: ((من تاب قبل أن تطلع الشمس من مغربها تاب الله عليه)) (رواه مسلم) .

 

Hazrat Abu Huraira(رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ( ﷺ ) ne farmaya: “jo shakhs Sooraj ke maghrib se tulu honay se qabal tauba karle ga Allah taala us ki tauba qubool farmaiye ga.” (Muslim)

TAKHREEJ: Sahih Muslim, Al-zikir wal-dua wal-tawbat wal-iaistighfar , Baab istihbab al iastiemar wal-iastikthar minh (Hadees :2703)

FAAIDA: Taubah ke lughvi maana rujoo karna hain. Insaan jab gunah karta hai to Allah se door ho jata hai, phir taubah karta hai to goya us doori se Allah ki taraf rujoo kar ke us ke qurub aur mughfirat ki khwahish karta hai. isi rujoo ilallah ka naam taubah hai. aur تاب الله عليه ka matlab hai: Allah us ki tauba qabool farma laita hai .


18- وعن أبي عبد الرحمن عبد الله بن عمر بن الخطاب – رضي الله عنهما- عن النبي عليه الصلاة والسلام قال: ((إن الله – عز وجل – يقبل توبة العبد ما لم يغرغر)) . (رواه الترمذي) وقال: حديث حسن. (18 ).

 

Abu Abdul Rahman Abdullah bin Umar bin khattaab(رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai ke Nabi Akram ( ﷺ ) ne farmaya: ” be shak Allah taala bande ki tauba us waqt tak qabool farmata hai jab tak usay ghaghar shuru na ho ( yaani aalam naza’a us par taari nah ho ).” ( usay Tirmizi ne riwayat kiya hai aur kaha hai yeh hadees hasan hai. )

TAKHREEJ: Jamie Al-Tirmizi, aldaeawat an Rasoolullah ( ﷺ ) , Baab ‘inna Allah yaqbal tawbat al’abd ma’lam yugharghir,( Hadees: 3537)

FAAIDA: Gharghar ka matlab: rooh ka jism se nikal kar galay tak aa jana hai, yaani nazaa ( jaan kunny ) ka waqt. mout aik atal haqeeqat hai jo kisi bhi waqt aa sakti hai, is liye Insaan ko hama waqt mout ki tayari rakhni chahiye aur mout ki tayari yeh hai ke aadmi gunaahon se pak ho, jis ka tareeqa rujoo ilallah aur taubah hai. jab mout ka yaqeen nahi hai ke kis waqt aa jaye to Insaan ko apne gunaahon se bhi foran Taaib hona chahiye. gunah dar gunah karne aur taubah na karne se dil zeng alood ho jata hai aur phir Insaan lab goar tak ghaafil hi rehta hai .


(19)- وعن زر بن حبيش قال: أتيت صفوان بن عسال- رضي الله عنه-أسأله عن المسح على الخفين، فقال: ما جاء بك يا زر؟ فقلت: ابتغاء العلم فقال: إن الملائكة تضع أجنحتها لطالب العلم رضا بما يطلب، فقلت: إنه قد حك في صدري المسح على الخفين بعد الغائط والبول، وكنت امرءًا من أصحاب النبي عليه الصلاة صلّي الله عليه وسلم فجئت أسألك: هل سمعته يذكر في ذلك شيئاً؟ قال: نعم، كان يأمرنا إذا كنا سفرا- أو مسافرين- أن لا ننزع خفافنا ثلاثة أيام ولياليهن إلا من جنابة، لكن من غائط وبول ونوم، فقلت: هل سمعته يذكر في الهوى شيئاً؟ قال: نعم: كنا مع رسول الله صلي الله عليه وسلم في سفر، فبينا نحن عنده إذ ناداه أعرابي بصوت له جهوري: يا محمد! فأجابه رسول الله صلي الله عليه وسلم نحوا من صوته: ((هاؤم)) فقلت له: ويحك! أغضض من صوتك فإنك عند النبي صلي الله عليه وسلم، وقد نهيت عن هٰذا! فقال واللّٰه! لا أغضض . قال الإعرابي: المرء يحب القوم ولما يحلق بهم؟ قال النبي صلي الله عليه وسلم: المرء مع من أحب يوم القيامة)) فما زال يحدثنا حتى ذكر بابا من المغرب مسيرة عرضه أو يسير الراكب في عرضه أربعين أو سبعين عاما. قال سفيان- أحد الرواة-: قبل الشام، خلقه الله – تعالي- يوم خلق السماوات والأرض مفتوحاً للتوبة، لا يغلق حتى تطلع الشمس منه)) (رواه الترمذي وغيره وقال: حديث حسن صحيح)

 

Zir bin Hubaish kehte hain ke main mozoon par masah karne ka masla poochhnay ke liye Hazrat Safwan bin Assaal (رَضِيَ اللَّهُ عَنْهُ) ke paas aaya. unhon ne pochha Aey Zar! kaisay aaye ho? main ne kaha husool ilm ke liye. aap ne farmaya : farishtay apne par taalib ilm ke liye bichha dete hain is ilm ( deen ) se khush ho kar jo woh haasil karta hai. main ne kaha pishaab pakhanay ke baad mozoon par masah karne ki baabat mere seenay mein ishtibaah peida ho gaya hai. aap Nabi ( ﷺ ) ke Sahaba mein se hain, is liye main aap se pochhnay ke liye aaya hon. kiya aap ne is ke baray mein Nabi ( ﷺ ) ko kuchh bayan karte suna hai? unhon ne farmaya: haan. jab ham musafir hotay to Nabi ( ﷺ ) hamein hukum dete thay ke ham apne mozay teen (3) din aur teen (3) raatain na utarain ( yaani itni muddat tak un par maseh karte rahen ) magar janabat se ( yaani agar Insaan junbi ho jaye to phir ghusul zaroori hota hai, is liye mozay utaar ne zaroori hon ge) lekin pishaab pakhanay aur neend se ( yaani un cheezon se mozay utaarnay ki zaroorat nahi hai un ke baad badastoor maseh jaaiz hai. main ne kaha: kiya aap ne Nabi ( ﷺ ) ko mohabbat ke baray mein bhi kuchh bayan karte hue suna hai? unhon ne kaha: haan. ham aik safar mein Rasool Allah( ﷺ ) ke sath thay ham aik waqt aap ke paas thay ke aik Aarabi ( baddo ) ne aap ko nihayat onnchi aawaz se puraka ya Mohammad ! to Rasool Allah ( ﷺ ) ne bhi onche aawaz mein usay jawab diya ke” main yahan hon.” main ne us se kaha : afsos hai tujh par. apni aawaz past kar. to Nabi ( ﷺ ) ke paas hai aur is tarah onnchi aawaz se bolna tairay liye mamnoo hai. us ne kaha : Allah ki qasam! main to aawaz past nahi karoon ga. Aarabi ne ( mazeed ) kaha ke aadmi kuchh logon se mohabbat karta hai halaank woh un se nahi mila? ( yeh goya us ka sawal tha jo us ne kiya. ) Nabi ( ﷺ ) ne ( jawab mein irshad farmaya: ” aadmi qayamat ke roz un logon ke sath ho ga jin se us ko mohabbat hogi. phir aap ham se guftagu farmatay rahay thay ke aap ne maghrib ki janib aik darwazay ka zikar farmaya jis ki chodaayi ki musafat chalees (40) ya sattar (70) saal hai ya yuon farmaya ke is ki chorhayi mein aik sawaar chalees (40) ya sattar (70) saal chalta rahay . hadees ke Raviyoon mein se aik Ravi Hazrat Sufyan farmatay hain ke yeh darwaza shaam ki taraf hai. Allah taala ne is darwazay ko us waqt peida farmaya jab us ne aasman wa zameen ki takhleeq ki aur usi waqt se yeh taubah ke liye khula huwa hai. yeh us waqt tak band nahi ho ga jab tak Sooraj is ( maghrib ) ki taraf se tulu nahi ho ga. ( usay Imam Tirmizi waghera ne riwayat kiya hai. aur Imam tirmizi farmatay hain, yeh hadees Hasan Sahih hai. )
 
 
TAKHREEJ: Jamie Al-Tirmizi, alda’awat an Rasoolullah ( ﷺ ) , bab ma ja’a fi fazl al-tawbat wal-iaistighfari, wa ma zakar min rahmat il Allah li-ibadihi, (Hadees: 3535 )… wa sunan ibin Majah ,al-fitan baab tulue al-shams min maghribha, (Hadees: 4070)
 
 
FAWAAID WA MASAIL:
 
(1) Is se maloom huwa ke mouzoon par masah karna jaaiz hai. is ki muddat : musafir ke liye: teen (3) din aur teen (3) ratieen aur muqeem ke liye: aik (1) din aur aik (1) raat hai. umomi soorat-e-haal yahi hai Albata baaz khaas safri zaroriyat ke paish-e-nazar musafir aik (1) hafta bhi jarabon ya mozoon par masah kar sakta hai. dekhieye: ( Sunan Ibin Majah, Al-tahaarat Hadees:558, wa Al Silsilat ul Al-Sahiha: 3/239 ) jawaz masah ke liye yeh shart hai ke mozay pak hon aur kaamil Taharat ke baad pehnay gaye hon, ilawa azeen takhnay dhake huye hon.
 
(2) Hadas-e-asghar ( yani wuzu toot jane ) ki soorat mein pairon ko dhoney ki bajaye mauzoon par masah kar lena kaafi hoga. aur wuzu, sonay se, pishaab pakhana karne se ya hawa kharij honay se toot jata hai. Albata hadas-e-akbar ( maslan janabat, haiz aur nifaas ) ki soorat mein mozay utaar kar ghusal karna zaroori hai. goya hadas-e-akbar se masah ka jawaz khatam ho jaye ga jaisay muddat guzarnay se khatam ho jata hai. isi tarah be wuzu honay ki haalat mein mozay utaarnay se bhi yeh jawaz khatam ho jaye ga taham agar muddat khatam ho jaye ya mozay utaar diye jayen’ jab ke abhi muddat ke douran ya mozay utaarnay se pehlay kiya huwa wuzu barqarar ho to un dono sooraton mein koi haraj nahi kiyun’kay paon tahir hain kiyun’kay inqazaaye muddat naaqiz-e-wuzu hai na jaraa hain ya mozay utaarnay se wuzu hi tot ta hai. mazeed tafseel ke liye dekhieye: المسح على الجوربین للقاسمی ke aakhir mein Shaikh Al-Bani (رحمہ الله) ka risala .
 
(3) Insaan ko naik logon se mohabbat rakhni chahiye taa ke qayamat walay din is ka shumaar Zumra’ye Saliheen mein ho.
 
(4) Is mein Ulamaa ke liye yeh dars hai ke agar koi jaahil aadmi un ki shaan mein gustaakhi kere to unhein bardasht karna chahiye.
 
(5) Zaroorat ke paish e nazar ba aawaz buland bhi guftagu ki ja sakthi hai. is hadees se aur bhi muta’adid masail maloom hote hain jinhen mamooli tamul se har sahib-e-shaoor samajh sakta hai.
 
 
RAVI HADEES :
 
 
[HAZRAT SAFWAN BIN ASSAAL (رَضِيَ اللَّهُ عَنْهُ)]: ka talluq Banu Rabz bin Zahir bin Aamir se hai. Koofa mein rehtay thay. Nabi ( ﷺ ) ke hamrah unhon ne baara (12) janghein laden. un se riwayaat karne walay sahaba mein Abdullah bin Masood (رَضِيَ اللَّهُ عَنْهُ) shaamil hain. is ke ilawa Zar bin Hubaish, Abdullah bin Salma aur Abul Aareef waghera bhi riwayat karte hain. ahadees ki kitabon mein un se 21 ahadees marwi hain .
 

20- وعن أبي سعيد سعد بن مالك بن سنان الخدري- رضي الله عنه- أن نبي الله صلي الله عليه وسلم قال: ((كان فيمن قبلكم رجل قتل تسعة وتسعين نفساً، فسأل عن اعلم أهل الأرض، فدل على راهب، فاتاه فقال: إنه قتل تسعة وتسعين نفساً فهل له من توبة؟ فقال: لا، فقتله فكمل مائة، ثم سأل عن أعلم أهل الأرض، فدل على رجل عالم فقال: إنه قتل مائة نفس، فهل له من توبة؟ فقال: نعم، ومن يحول بينه وبين التوبة؟ انطلق إلي أرض كذا وكذا، فإن بها أناسا يعبدون الله – تعالي- فاعبد الله معهم، ولا ترجع إلي أرضك فإنها أرض سوء، فانطلق حتى إذا نصف الطريق أتاه الموت، فاختصمت فيه ملائكة الرحمة، وملائكة العذاب. فقالت ملائكة الرحمة: جاء تائبا مقبلا بقلبه إلي الله تعالي، وقالت ملائكة العذاب: إنه لم يعمل خيرا قط، فاتاهم ملك في صورة آدمي فجعلوه بينهم- أي حكما- فقال: قيسوا ما بين الأرضين فإلي أيتهما كان أدني فهو له، فقاسوا فوجدوه أدني إلي الأرض التي أراد، فقبضته ملائكة الرحمة)) (متفق عليه) وفي رواية في الصحيح: ((فكان إلي القرية الصالحة أقرب بشبر، فجعل من أهلها)) وفي رواية في الصحيح: ((فاوحي الله تعالي إلي هذه أن تباعدي، وإلي هذه أن تقربي، وقال: قيسوا ما بينهما، فوجدوه إلي هذه أقرب بشبر فغفر له)) وفي رواية: ((فنأي بصدره نحوها)) .

 

(20 ). Hazrat Abu Saeed Saad bin Maalik bin Sinan khudri (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasool Allah ( ﷺ )ne farmaya: ” tum se pehlay logon mein 1 shakhs tha, us ne (99) qatal kiye. chunancha us ne roye zameen ke sab se baday aalim ke baray mein logon se pochha to usay aik Rahib ( Paadri ) ka pata batlaya gaya. us ne us se ja kar poochha ke us ne (99) qatal kiye hain, kiya us ki tauba qubool ho sakti hai? us ne kaha nahi. us ne us paadri ko bhi qatal kar ke so(100) ki tadaad poori kar li. us ne phir poocha ke mujhe sab se bada aalam batlaao. usay aik aalam ki nishandahi ki gayi. us ne us se ja kar pochhaa ke us ne so(100) aadmi qatal kiye hain, kiya is ki tauba qubool ho sakti hai? us aalam ne kaha haan, kon hai jo us ke aur us ki tauba ke darmiyan haail ho? ja, falan zameen ( ilaqay ) mein chala ja! bila-shuba wahan kuchh aisay log hain jo Allah ki ibadat karte hain. to bhi un ke sath Allah ki ibadat kar aur apni zameen ki taraf wapas na aana yeh buraiee ki zameen hai. chunanchay us ne nekoon ki us basti ki taraf safar shuru kar diya abhi us ne aadha rasta hi tay kiya tha ke usay maut aagai. ( us ki rooh ko lainay ke liye ) rehmat ke farishtay aur azaab ke farishtay ( dono hi ) aagaye aur un ke ma’bain jhagda shuru ho gaya. malaikaye rahmat ne kaha : woh Taaib ho kar aur dil ki poori tawajah Allah ki taraf kar ke aa raha tha. azaab ke farishtay bolay: is ne kabhi bhalai ka kaam nahi kiya ( is liye woh azaab ka mustahiq hai un firshton ke ma’bain yeh jhagda jari hi tha ) ke aik farishta aadmi ki shakal mein aaya usay unhon ne apna hakam bana liya. us ne faisla diya dono zameenon ke ma’bain masafat ko napo. ( yani jis ilaqay se woh aaya tha wahan se yahan tak ka faasla aur yahan se nekoon ke ilaqay ka faasla dono ki pemaiesh karo. un dono mein se woh jis ke ziyada qareeb ho wohi us ka hukum ho ga. chunanchay unhon ne pemaiesh ki to unhon ne us zameen ko ziyada qareeb paaya jis ki taraf woh iradah kiye jaa raha tha chunanchay usay rehmat ke firshton ne apne qabzay mein le liya. ” aur Sahih ( Muslim ) ki aik aur riwayat mein is terhan hai: “pemaiesh mein woh nekoon ki basti ki taraf aik balisht ziyada qareeb nikla chunanchay usay us basti ke naik logon mein se kar diya gaya.” neez Sahih ( Bukhari ) ki aik aur riwayat ke alfaaz hain: “Allah ne is zameen ko ( jahan se woh araha tha ) hukum diya ke to daur ho ja. aur Arz-e-Saliheen ko ( jis ki taraf ja raha tha ) hukum diya ke to qareeb ho ja. aur farmaya. un dono ke ma’bain faasla napo. jab unhon ne naapa to Arz-e-Saliheen ki taraf usay aik balisht ziyada qareeb paaya. chunanchay usay bakhash diya gaya. “ aur aik riwayat mein hai : ”woh apne seenay ke saharay ( bator karamat ) sirak kar pehli zameen se daur ho kar ( thora sa ) doosri taraf ho gaya. “

 

TAKHREEJ: Sahih Ul-Bukhari , Ahadis Ul-Ambya’ bab 54- Hadees 3470, Wa Sahih Muslim , Al-tawbat, bab qabul tawbat ilqatil wa’in kasur qatalah Hadees: 2766

 

FAWAAID WA MASAIL:

(1) Is se maloom huwa ke gunah gaar tareen shakhs ke liye bhi to bah ka darwaaza khula hai aur Allah taala har aik ki to bah qubool farmata hai bashart e kay to bah khalis ho.

(2). Ulamaa ki zimma daari hai ke woh masla batlataiy waqt, sayel ki nafsiat aur is ki mushkilaat ko samnay rakhen aur aisi hikmat e amli ikhtiyar karen jis se nah to Allah ke hukum mein tabdeeli aaye aur nah sayel Allah ki rehmat se mayoos ho kar gunaaho par mazeed dilair ho.

(3). Naik logon ke sath rehna behtar aur baddon ke sath rehna khatarnaak hai.

(4). Bawaqt zaroorat farishtay Allah ke hukum se insani soorat mein atay hain.

(5). Kisi aadmi ke janati ya jahanumi honay ka haqeeqi ilm Allah taala ke paas hai is liye kisi musalman par janati ya jahanumi honay ka hukum nahi lagana chahiye Albata –apne khayalat ka izhaar zahir ke mutabiq karna chahiye.

(6). Mahol ki tabdeeli aadaat badalny mein mumid o Muawin saabit hoti hai. basa auqaat mahol aur mehfil tabdeel nah ho to insaan to bah par qaim nahi reh sakta aur dobarah gunaaho ki duldul mein phas jata hai is liye to bah karne ke baad society bhi tabdeel karni chahiye .

 

RAVI HADEES :

 

[HAZRAT ABBU SAEED SAAD BIN MAALIK BAN SINAN AL- KHUDRI (رَضِيَ اللَّهُ عَنْهُ)]: Un ki kuniat Abu Saeed hai aur ye apni kuniat hi se Maroof hain. khazraj ke aik chhootey qabeeley khudrah ki taraf nisbat ki wajah se khudri kehlaye. mashhoor aur Fuzalaa Sahaba Karaam mein un ka shumaar hota hai. Nabi ( ﷺ ) ki maiyat mein 12 ghazwaat mein hissa liya. kaseer Ul riwayah hain. un se Ajla Sahaba Karaam jin mein Jabir, Zaid bin Saabit, Ibn Abbas, Ans, Ibn Umar, aur Ibn Zubair (رَضِيَ اللَّهُ عَنْهُمْ) waghirh bhi shaamil hain ne riwayat ki hai. Madinah Munawwara mein 64 hijri ko faut huye jabkay Sahib Asad Ul ghaba ne un ka san-e- wafaat 74 hijri likha hai. Jannat Al-Baqi mein dafan kiye gaye . kutub ahadees mein un se 1170 ahadees marwi hain.


21- وعن عبد الله بن كعب بن مالك، وكان قائد كعب- رضي الله عنه- من بنيه حين عمي، قال: سمعت كعب بن مالك – رضي الله عنه- يحدث بحديثه حين تخلف عن رسول الله صلي الله عليه وسلم في غزوة تبوك، قال كعب: لم أتخلف عن رسول الله صلي الله عليه وسلم في غزوة غزاها قط إلا في غزوة تبوك، غير أني قد تخلفت في غزوة بدر، ولم يعاتب أحد تخلف عنه، إنما خرج رسول الله صلي الله عليه وسلم والمسلمون يريدون عير قريش حتى جمع الله – تعالي- بينهم وبين عدوهم على غير ميعاد. ولقد شهدت مع رسول الله صلي الله عليه وسلم ليلة العقبة حين تواثقنا على الإسلام، وما أحب أن لي بها مشهد بدر، وإن كانت بدر أذكر في الناس منها. وكان من خيرية حين تخلفت عن رسول الله صلي الله عليه وسلم في غزوة تبوك أني لم أكن قط أقوي ولا أيسر مني حين تخلفت عنه في تلك الغزوة، والله ! ما جمعت قبلها راحلتين قط حتى جمعتهما في تلك الغزوة، ولم يكن رسول الله صلي الله عليه وسلم يريد غزوة إلا ورّي بغيرها حتى كانت تلك الغزوة، فغزاها رسول الله صلي الله عليه وسلم في حرّ شديد، واستقبل سفرا بعيدا ومفازاً، واستقبل عدداً كثيراً، فجلي للمسلمين أمرهم ليتأهبوا أهبة غزوهم، فأخبرهم بوجههم الذي يريد، والمسلمون مع رسول الله كثير، ولا يجمعهم كتاب حافظ ــ (يريد بذلك الديوان) ــ قال كعب: فقل رجل يريد أن يتغيب إلا ظن أن ذلك سيخفي به ما لم ينزل فيه وحي من الله تعالى، وغزا رسول الله صلي الله عليه وسلم تلك الغزوة حين طابت الثمار والظلال فأنا إليها أصعر، فتجهز رسول الله صلي الله عليه وسلم والمسلمون معه، وطفقت أغدو لكي أتجهز معه، فأرجع ولم أقض شيئاً، وأقول في نفسي: أنا قادر علي ذلك إذا أردت، فلم يزل يتمادي بي حتى استمر بالناس الجد، فأصبح رسول الله صلي الله عليه وسلم غاديا والمسلمون معه، ولم أقض من جهازي شيئاً، ثم غدوت فرجعت ولم أقض شيئاً، فلم يزل يتمادي بي حتى أسرعوا وتفارط الغزو، فهممت أن أرتحل فأدركهم، فيا ليتني فعلت، ثم لم يقدر ذلك لي، فكنت إذا خرجت في الناس بعد خروج رسول الله صلي الله عليه وسلم يحزنني أني لا أري لي أسوة، إلا رجلاً مغموصا عليه في النفاق، أو رجلاً ممن عذر الله تعالي من الضعفاء، ولم يذكرني رسول الله صلي الله عليه وسلم حتى بلغ تبوك، فقال وهو جالس في القوم بتبوك: ((ما فعل كعب بن مالك؟))، فقال رجل من بني سلمة: يا رسول الله صلي الله عليه وسلم حبسه برداه، والنظر في عطفيه، فقال له معاذ بن جبل – رضي الله عنه-: بئس ما قلت! والله يا رسول الله ما علمنا عليه إلا خيراً، فسكت رسول الله صلي الله عليه وسلم فبينا هو على ذلك رأي رجلاً مبيضاً يزول به السراب، فقل رسول الله صلي الله عليه وسلم: كن أبا خيثمة، فإذا هو ابو خيثمة الأنصاري- وهو الذي تصدق بصاع من التمر حين لمزه المنافقون، قال كعب: فلما بلغني أن رسول الله صلي الله عليه وسلم قد توجه قافلاً من تبوك حضرني بثي، فطفقت أتذكر الكذب وأقول: بم أخرج من سخطه غداً، واستعين على ذلك بكل ذي رأي من أهلي، فلما قيل: إن رسول الله صلي الله عليه وسلم قد أظل قادماً زاح عني الباطل، حتى عرفت أني لم أنج منه بشيء أبدا، فأجمعت صدقة، وأصبح رسول الله صلي الله عليه وسلم قادماً، وكان إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين، ثم جلس للناس، فلما فعل ذلك جاءه المخلفون يعتذرون إليه، ويحلفون له، وكانوا بضعا وثمانين رجلاً، فقبل منهم علانيتهم، وبايعهم، واستغفر لهم، ووكل سرائرهم إلي الله تعالي، حتى جئت، فلما سلمت، تبسم تبسم المغضب، ثم قال: ((تعال!))، فجئت أمشي حتى جلست بين يديه، فقال لي، ((ما خلفك؟ ألم تكن قد ابتعت ظهرك؟)) قال : قلت:يا رسول الله! إني والله! لو جلست عند غيرك من أهل الدنيا، لرأيت أني سأخرج من سخطه بعذر؛ لقد أعطيت جدلاً، لكنني والله! لقد علمت لئن حدثتك اليوم حديث كذب ترضي به عني، ليوشكن الله أن يسخطك عليّ، وإن حدثتك حديث صدق تجد عليّ فيه، إني لأرجو فيه عقبي الله عز وجل، والله ما كان لي من عذر، والله ما كنت قط أقوي ولا أيسر مني حين تخلفت عنك. قال: فقال رسول الله صلي الله عليه وسلم: ((أما هذا فقد صدق، فقم حتى يقضي الله فيك)) وسار رجال من بني سلمة فاتبعوني، فقالوا لي: والله ما علمناك أذنبت ذنباً قبل هذا، لقد عجزت في أن لا تكون اعتذرت إلي رسول الله صلي الله عليه وسلم بما اعتذر إليه المخلفون، فقد كان كافيك ذنبك استغفار رسول الله صلي الله عليه وسلم لك، قال: فو الله! ما والوان يؤنبونني حتى أردت أن أرجع إلى رسول الله صلى الله عليه وسلم فأكذب نفسي، ثم قلت لهم: هل لقي هذا معي من أحد؟ قالوا: نعم؛ لقيه معك رجلان قالا مثل ما قلت، وقيل لهما مثل ما قيل لك، قال: قلت: من هما؟ قالوا: مرارة بن الربيع العمري، وهلال بن أمية الواقفي؟ قال: فذكروا لي رجلين صالحين قد شهدا بدرا، فيهما أسوة، قال: حين ذكروهما لي، ونهي رسول الله صلي الله عليه وسلم عن كلامنا أيها الثلاثة من بين من تخلف عنه، قال: فاجتنبنا الناس- أو قال: تغيروا لنا- حتى تنكرت لي في نفسي الأرض، فما هي بالأرض التي أعرف، فلبثنا علي ذلك خمسين ليلة، فأما صاحباي فاستكانا وقعدا في بيوتهما يبكيان، وأما أنا فكنت أشب القوم وأجلدهم، فكنت أخرج فأشهد الصلاة مع المسلمين، وأطوف في الأسواق ولا يكلمني أحد، وآتي رسول الله صلي الله عليه وسلم فأسلم عليه، وهو في مجلسه بعد الصلاة، فأقول في نفسي: هل حرك شفتيه بردّ السلام أم لا؟ ثم أصلي قريباً منه وأسارقه النظر، فإذا أقبلت على صلاتي نظر إلي، وإذا التفت نحوه أعرض عني، حتى إذا طال ذلك عليّ من جفوة المسلمين، مشيت حتى تسوّرت جدار حائط أبي قتادة؛ وهو ابن عمي وأحب الناس إلي، فسلّمت عليه، فوالله! ما ردّ عليّ السلام، فقلت له: يا أبا قتادة! أنشدك بالله! هل تعلمني أحب الله ورسوله صلي الله عليه وسلم؟ فسكت، فعدت فناشدته فسكت، فعدت فناشدته، فقال: الله ورسوله أعلم. ففاضت عيناي، وتوليت، حتى تسورت الجدار، فبينا أنا أمشي في سوق المدينة؟ إذا نبطي من نبط أهل الشام، ممن قدم بالطعام يبيعه بالمدينة، يقول: من يدل على كعب بن مالك؟ فطفق الناس يشيرون له إليّ حتى جاءني، فدفع إليّ كتاباً من ملك غسّان، وكنت كاتباً. فقرأته فإذا فيه: أما بعد؛ فإنه قد بلغنا أن صاحبك قد جفاك، ولم يجعلك الله بدار هوان ولا مضيعة، فالحق بنا نواسك، فقلت حين قرأتها: وهذه أيضاً من البلاء، فتيممت بها التنور فسجرتها، حتى إذا مضت أربعون من الخمسين، واستلبث الوحي، إذا رسول رسول الله صلي الله عليه وسلم ياتيني، فقال: إن رسول الله صلي الله عليه وسلم يأمرك أن تعتزل امراتك، فقلت: أطلقها، أم ماذا أفعل؟ قال: لا بل اعتزلها فلا تقربنها، وأرسل إلي صاحبي بمثل ذلك. فقلت لامرأتي: الحقي بأهلك فكوني عندهم حتى يقضي الله في هذا الأمر، فجأءت امرأة هلال بن أمية رسول الله صلي الله عليه وسلم فقالت له: يا رسول الله إن هلال ابن أمية شيخ ضائع ليس له خادم، فهل تكره أن أخدمه؟ قال: ((لا، ولكن لا يقربنك)). فقالت: إنه والله! ما به من حركة إلى شيء ووالله! ما زال يبكي منذ كان من أمره ما كان إلي يومه هذا، فقال لي بعض أهلي: لو استأذنت رسول الله صلي الله عليه وسلم في امرأتك، فقد أذن لامرأة هلال بن أمية أن تخدمه؟ فقلت: لا أستأذن فيها رسول الله صلي الله عليه وسلم، وما يدريني ماذا يقول رسول الله صلي الله عليه وسلم إذا استأذنته فيها وأنا رجل شاب! فلبثت بذلك عشر ليال، فكمل لنا خمسون ليلة من حين نهي عن كلامنا. ثم صليت صلاة الفجر صباح خمسين ليلة، على ظهر بيت من بيوتنا، فبينا أنا جالس على الحال التي ذكر الله تعالي عنا، قد ضاقت عليّ نفسي وضاقت عليّ الأرض بما رحبت، سمعت صوت صارخ أوفي على سلع، يقول بأعلى صوته: يا كعب بن مالك أبشر، فخررت ساجداً، وعرفت أنه قد جاء فرج. فأذن رسول الله صلي الله عليه وسلم الناس بتوبة الله- عز وجل- علينا، حين صلي صلاة الفجر، فذهب الناس يبشروننا، فذهب قبل صاحبي مبشرون، وركض رجل إليّ فرسا، وسعي ساع من أسلم قبلي، وأوفي على الجبل، وكان الصوت أسرع من الفرس، فلما جاءني الذي سمعت صوته يبشرني، نزعت له ثوبي فكسوتهما إياه ببشارته، والله! ما أملك غيرهما يومئذ، واستعرت ثوبين فلبستهما، وانطلقت أتأمم رسول الله صلي الله عليه وسلم يتلقاني الناس فوجا فوجا، يهنئونني بالتوبة ويقولون لي: لتهنك توبة الله عليك، حتى دخلت المسجد، فإذا رسول الله صلي الله عليه وسلم جالس حوله الناس، فقام طلحة بن عبيد الله-رضي الله عنه- يهرول حتى صافحني وهنأني، والله! ما قام رجل من المهاجرين غيره، _ فكان كعب لا ينساها لطلحة، قال كعب: فلما سلمت على رسول الله صلي الله عليه وسلم قال: وهو يبرق وجهه من السرور: ((أبشر بخير يوم مر عليك مذ ولدتك أمك)) ، فقلت: أمن عندك يا رسول الله أم من عند الله؟ قال: (( لا. بل من عند الله- عز وجل-)) وكان رسول الله صلي الله عليه وسلم إذا سر استنار وجهه حتى كان وجهه قطعة قمر، وكنا نعرف ذلك منه_، فلما جلست بين يديه قلت: يا رسول الله! إن من توبتي أن أنخلع من مالي صدقة إلى الله وإلى رسوله صلى الله عليه وسلم. فقال رسول الله صلي الله عليه وسلم : ((أمسك عليك بعض مالك فهو خير لك))، فقلت: إني أمسك سهمي الذي بخيبر، وقلت: يا رسول الله! إن الله تعالي إنما أنجاني بالصدق، وإن توبتي أن لا أحدث إلا صدقا ما بقيت، فوالله! ما علمت أحداً من المسلمين أبلاه الله- تعالي- في صدق الحديث، منذ ذكرت ذلك لرسول الله صلي الله عليه وسلم، أحسن ممّا أبلاني الله تعالى، والله! ما تعمّدت كذبة منذ قلت ذالك لرسول الله صلى الله عليه وسلم، إلى يومي هذا، وإني لأرجو أن يحفظني الله- تعالي- فيما بقي، قال: فنزل الله تعالي: (لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ) حتى بلغ: (إِنَّهُ بِهِمْ رَؤُوفٌ رَحِيمٌ ° وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَت) حتى بلغ: (اتَّقُوا الله وَكُونُوا مَعَ الصَّادِقِينَ) [التوبة: من الآية: 117- 119] قال كعب: والله ما أنعم الله عليّ من نعمة قط، بعد إذ هداني الله للإسلام أعظم في نفسي، من صدقي رسول الله صلي الله عليه وسلم، أن لا أكون كذبته، فأهلك كما هلك الذين كذبوا: إن الله تعالي قال للذين كذبوا، حين أنزل الوحى شر ما قال لأحد، فقال الله تعالي: (سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ) (يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ) [التوبة: 96,95] . قال كعب: كنا خلّفنا، أيها الثلاثة، عن أمر أؤلئك الذين قبل منهم رسول الله صلي الله عليه وسلم حين حلفوا له، فبايعهم واستغفر لهم، وأرجأ رسول الله صلي الله عليه وسلم أمرنا حتى قضي الله- تعالي- فيه بذلك، قال الله تعالي: (وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا) وليس الذي ذكر مما خلفنا تخلفنا عن الغزو، وإنما هو تخليفه إيانا وإرجاؤه أمرنا، عمن حلف له واعتذر إليه فقبل منه. متفق عليه. وفي رواية: ((أن النبي صلي الله عليه وسلم خرج في غزوة تبوك يوم الخميس، وكان يحب أن يخرج يوم الخميس. وفي رواية: وكان لا يقدم من سفر إلا نهاراً في الضحى، فإذا قدم بدأ بالمسجد فصلي ركعتين ثم جلس فيه.

 

( 21 ) Abdullah bin Ka-ab bin Maalik se riwayat hai ye ( Abdullah ) Hazrat Ka-ab ke beton mein se un ka rehbar tha, jab woh nabeena ho gaye thay, yeh kehte hain ke main ne ( apne Baap ) Ka-ab bin Maalik (رَضِيَ اللَّهُ عَنْهُ) ko woh waqea bayan karte hue suna hai jab woh Ghazwah Tabook mein Nabi ( ﷺ ) se peechay reh gaye thay. Hazrat Ka-ab (رَضِيَ اللَّهُ عَنْهُ) ne farmaya : jab bhi Rasoolullah ( ﷺ ) ne koi Ghazwah ( jihaad ) kiya, main aap se peechhay nahi raha, siwaye Ghazwah Tabook ke Al-bata Ghazwah Badar mein bhi main peechhay raha tha lekin Ghazwah Badar mein peechhay rehne walon par narazi ka izhaaar nahi kiya gaya tha. is Ghazway mein to darasal Rasoolullah ( ﷺ ) aur Musalman qaflah-e-Quresh ke taaqub mein niklay thay ( yani ibtida’an jihaad ki niyyat nahi thi ) yahan tak ke Allah ne un ko aur un ke dushmanon ko baghair waaday ( baghair iradah wa elaan qitaal ) ke aik dosray ke maqabil jama ( saf aara ) kar diya. aur uqbah ki raat ( mina mein, main haazir tha jab ham ne islam par Rasoolul’lah ( ﷺ ) se ehad e wafa baandha tha. agar-chay Waqea-e-Badar ka char’cha logon mein uqba ki raat se ziyada hai lekin mujhe Badar ki haazri se is raat ki haazri ziyada mehboob hai ( kiyun’kay is ki ahmiyat bohat ziyada hai. ) aur mere Ghazwah Tabook mein Rasoolullah ( ﷺ ) se peechhay rehne ka waqea is tarah hai ke mein itna Qawi aur itna ziyada khush haal kabhi nahi tha jitna us waqt tha jab main Ghazwah Tabook mein aap se peechhay raha. Allah ki qasam mere paas kabhi ikathi do (2) sawaryan nahi hui theen, jab ke is mauqa par mujhe aik waqt do (2) sawaryan muyassar theen. ( matlab yeh hai ke asbaab o wasail ke aitbaar se mere peechhay rehne ka koi jawaz nahi tha. ) aur Rasoolullah ( ﷺ ) jab bhi kisi Ghazway ka iradah farmatay to aap us ke ghair ke sath tauriya farmatay ( yaani safar ki asal simt chhode kar aam tor par doosri simt ka zikar farmatay taa ke dushman se asal haqeeqat makhfi rahay, hatta ke yeh Ghazwah Tabook huwa. Rasoolullah ( ﷺ ) ne sakht garmi ke mausam mein yeh Ghazwah farmaya. safar door ka aur jangle beyabano ka tha aur mad-muqabil dushman bhi bohat badi tadaad mein tha is liye aap ne ( tauriye ki bajaye ) Musalmanoon ke muaamlay ( yaani is mahaaz jang ) ko Musalmanoon ke samnay Pg 60 khaul kar farmaya taa ke woh is ke mutabiq bhar poor tayari kar lain. Chunanchay aap ne unhen wo simat bhi batlai jis ka aap irada farma rahay thay. Musalman Rasoolullah ( ﷺ ) ke sath badi tadaad mein thay aur koi yaddasht ki kitaab aisi nahi thi jis mein un ke naam darj hotay. is se un ki murad register tha. Hazrat Ka-ab farmatay hain: is liye agar koi shakhs jang se ghair haazir rehta to woh yahi gumaan karta ke woh Rasoolullah ( ﷺ ) se makhfi rahy ga aur wahi illahi ke baghair us ki ghair haazri aap ke ilm mein nahi aaye gi. aur yeh Ghazwah bhi Rasoolullah ( ﷺ ) ne us waqt farmaya jab phal pack chuke thay aur un ka saya umda aur Khushgawar tha aur main unhi ( phaloon aur saayon ) ki taraf melaan rakhta tha. chunanchay Rasoolullah ( ﷺ ) ne aur aap ke sath Musalmanoon ne tayari ki. aur mera haal yeh tha ke subah ko aata taa ke aap ke sath tayari karoon lekin baghair koi faisla kiyeh lout jaata aur apne dil mein kehta ke main jab chahoon ga ( chala jaoon ga kiyun-kay main poori tarah is par Qadir ( wasail se bhehrah war) hon. meri yehi ( gom go ki ) haalat rahi aur log jihaad ki tayari mein lagey rahay phir Rasoolullah ( ﷺ ) aur aap ke sath Musalman aik subah ko jehaad par rawana ho gaye aur main apni tayari ke silsilay mein koi faisla hi na kar paaya. phir main subah ke waqt aaya aur laut gaya aur koi faisla nah kar saka. chunanchay meri kefiyat yehi rahi hata key Mujahideen taizi se aagay chalay gaye aur jihaad ka maamla bhi aagay bad gaya. main ne iradah kiya ke main bhi safar par rawana ho jaoon aur unhein ja miloon, aye kash! ke main aisa kar laita. lekin yeh mere muqaddar mein nah hon. Rasoolullah ( ﷺ ) ke chalay jane ke baad jab main logon mein nikalta to yeh baat mere liye Huzun wa malal ka baais banti ke mere samnay ab koi namona hai to sirf aisay shakhs ka jo nifaq se matoon hai ( ya nifaq ki wajah se logon mein haqeer hai) ya aisay kazoor logon ka jinhen Allah ne maazoor qarar diya. (saare rastay ) Rasoolullah ( ﷺ ) nai mujhe yaad nahi farmaya yahan tak ke aap Tabook pahonch gaye. Tabook mein jab aap logon mein tashreef farma thay to aap ne poochha Ka-ab bin Maalik ne kiya kiya ?” Banu Salama ke aik aadmi ne kaha usay us ki do (2) chadoroon aur apne dono (2no) pehluo ko dekhnay ne rokkk liya hai ( yaani doulat aur is ke ajab aur kibar ne usay nahi aanay diya. ) Maaz bin Jabal (رَضِيَ اللَّهُ عَنْهُ) ne is se kaha : to ne theek nahi kaha. Allah ki qasam! aye Allah ke Rasool! ham ne is ( Ka-ab ) ke andar khair ke ilawa kuchh nahi jana. Rasoolullah ( ﷺ ) khamosh rahay. ye baatein ho rahi theen ke aap ne aik safaid posh aadmi ko registaan se atay huye dekha. Rasoolullah ( ﷺ ) ne farmaya” Abu khaseema huwa aur waqai woh Abu khaisma Ansari thay. aur yeh woh shakhs hain jinhon ne ( aik martaba ) aik saa ( taqreeban adhai kilo ) khajoor ka sadqa kiya to Munafiqeen ne unhein ( is ke thora honay ka ) tana diya tha. Hazrat Ka-ab (رَضِيَ اللَّهُ عَنْهُ) ne kaha: jab mujhe yeh khabar pohinchi ke Rasoolullah ( ﷺ ) ne Tabook se wapsi ka safar shuru farma diya hai to mujh par gham ki kefiyat chhaa gayi aur jhutay ba-haanay ghadney ka sochnay laga aur ( dil mein ) kehta ke kal ( jab aap wapas tashreef layein ge to ) aap ki narazi se mein kaisay bachon ga. aur is muamlay mein main apne ghar ke har samajh daar aadmi se bhi madad talabb karta raha. jab mujhe batlaya gaya ke ab Rasoolullah ( ﷺ ) aanay hi walay hain to ( jhutay ba-haanay ghadney ka ) baatil khayaal mere dil se door ho gaya aur meri samajh mein yeh baat aagai ke bilashuba mein jhoot se bhi bhi bachaao haasil nahi kar sakoo ga chunanchay main ne sach bolnay ka pukhtairadah kar liya. subah ko Rasoolullah ( ﷺ ) tashreef le aaye. aur aap ka mamool tha ke jab safar se wapas atay to sab se pehlay masjid mein ja kar do (2) rak-at namaz ada farmatay phir logon ke samnay beth jatay. ( is safar se wapsi par bhi, jab aap ne aisa bhi kiya to Munafiqeen ne aa kar uzr peish karne aur halaf uthaye shuru kar diye. aur yeh taqreeban ( 10 ) aadmi thay. aap ne un ke zahiri uzr ko qubool farma liya un se beat li un ke liye mughfirat ki dua farmai aur un ki baatini kefiyat ko Allah ke supurd kar diya. Main bhi aap ki khidmat mein haazir ho gaya. jab main ne salam kiya to aap ne naraaz aadmi wala taqseem farmaya phir farmaya :” agay aajao main agay aakar aap ke samnay baith gaya. aap ne mujh se pochha tumhen kis cheez ne ( jehaad se peechhay rakha? kiya tum ne apni sawari nahi khareed li thi? main ne kaha ae Allah ke Rasool ( ﷺ ) Allah ki qisam main aap ke ilawa kisi aur ke paas betha hota to yaqeenan main koi ( jhoot moot ) uzr kar ke us ki narazi se bach jata mujhe behas o takraar ka bada malka haasil hai. lekin Allah ki qasam! mujhe maloom hai ke agar aaj main aap ke samnay jhoot bol kar surkh ro ho jaoon aur aap mujh se raazi ho jayen to anqareeb Allah taala ( wahi ke zariye se mutala farma kar ) aap ko mujh se naraaz kar day ga. aur agar main aap se sachi baat arz kar dun to us ki wajah se aap mujh par naraaz hon ge lekin is mein mujhe Allah se achhay anjaam ki umeed hai. ( is liye bhi sach sach arz karta hon:) Allah ki qasam! ( aap ke sath jane mein ) mujhe koi uzr nahi tha Allah ki qasam! main itna taaqat war aur khush haal kabhi nahi raha jitna main us waqt tha jab aap se peechhay raha . Rasoolullah ( ﷺ ) ne farmaya is shakhs ne yaqeenan sach kaha hai , chunanchay tum ( yahan se) khaday ho jao yahan tak ke tumhare mutaliq Allah taala faisla farmaiye. mere peechhay Banu Salama ke kuchh log aaye aur mujh se kaha Allah ki qasam! hamain nahi maloom ke is se qabal tum ne koi gunah kiya hai tum Rasoolullah ( ﷺ ) ke samnay koi aisa uzr paish karne se kiyun qassar rahay jaisa dosray peechhay rehne walon ne paish kiya tumhare gunah ( ki maffi ) ke liye yahi kaafi tha ke Rasoolullah ( ﷺ ) tumhare liye mughfirat ki dua farmatay. Hazrat Ka-ab ne farmaya Allah ki qasam mujhe wo meri sachaai par malamat karte aur dantte rahay yahan tak ke mere jee mein aaya ke main Rasoolullah ( ﷺ ) ki khidmat mein dobarah haazir ho kar apni pehli baat ki takzeeb kar dun aur koi jhota uzr paish kar dun lekin phir main ne un se poochha ke mere sath wala muaamla kisi aur ko bhi paish aaya hai? unhon ne kaha haan tumhare jaisa maamla do (2) aur aadmiyon ko bhi paish aaya hai aur unhon ne bhi wohi baat kahi hai jo tum ne kahi hai aur unhein bhi ( bargaah risalat se ) wohi kuchh kaha gaya hai jo tumhen kaha gaya hai. main ne un se poochha : woh do (2) shakhs kon hain? unhon ne kaha : (1) Murara bin Rabiey Umri aur (2) Hilal bin Umia Waqfi. yeh dono (2no) aadmi jin ka unhon ne mere samnay zikar kiya Naik thay aur Jang-e-Badar mein shareek huye thay aur un mein mere liye namona tha. jis waqt unhon ne un dono (2no) admion ka mere samnay zikar kiya to main apne Sabiqa muaqqaf par jam gaya. Rasoolullah ( ﷺ ) ne peechhay reh jane walon mein se ham tenun (3no) se logon ko guftagu karne se rokkk diya. Hazrat Ka-ab bayan karte hain ke log ham se kinara kash ho gaye ya yeh kaha ke log hamaray liye badal gaye hatta ke zameen bhi mere liye mere jee mein oopri ban gayi. yeh zameen mere liye woh nah rahi jo meri jani pehchani thi. is tarah pachaas (50) ra’taein ham ne guzaareen. mere dosray do (2) saathi to aajiz aagaye aur gharon mein baithy rotay rahay. lekin main bilkul jawan aur nihayat Qawi wa tawana tha chunanchay main ghar se bahar nikalta Musalmanoon ke sath namaz mein haazir hota aur baazaaron mein ghoomta phirta. lekin mujh se kalaam koi nah karta. main Rasoolullah ( ﷺ ) ki khidmat mein bhi haazir hota aur aap jab namaz ke baad tashreef farma hotay to aap ko salam bhi arz karta aur apne dil mein kehta ke salam ke jawab mein aap apne mubarak labon ko junbish dete bhi hain ya nahi? phir aap ke qareeb hi namaz padta aur dazdeeda nazron se aap ko daikhta ( to mein ne dekha ke ) jab main namaz ki taraf mutwajjah hota to aap meri taraf nazar farmatay aur jab main aap ki taraf rukh karta to aap mujh se aaraaz farma letay. yahan tak ke jab Musalmanoon ki ( mere sath ) sakhti aur be rukhi ziyada daraaz ho gayi to aik roz main Abu Qatadah ke baagh ki deewar phaand kar andar chala gaya. aur wo mera chacha zaad bhai aur logon mein mujhe mehboob tareen tha. main ne usay salam kiya lekin Allah ki qasam! us ne mere salam ka jawab nahi diya. main ne us se kaha Abu Qatadah main tujhe Allah ki qasam day kar puchhta hon kiya to mere mutaaliq jaanta hai ke main Allah se aur is ke Rasool se mohabbat karta hon? woh khamosh raha. main ne dobarah qasam day kar poochha to bhi wo khamosh raha hatta ke teesri martaba qasam day kar sawal duhraya to us ne yeh kaha ke Allah aur is ka Rasool hi behtar jaanta hai. jis par meri aankhon se ( be ikhtiyar ) ansoo jari ho gaye aur main ( jaisay gaya tha waisay hi ) deewar phaand kar wapas aa gaya. isi Isna mein ( aik roz ) main Madeeney ke bazaar mein ja raha tha ke achanak ahal shaam ke Nabtiyoon mein se aik Nabti jo Madeeney mein ghalah baichnay ke liye aaya tha, ke kon hai jo Ka-ab bin maalik ki taraf meri rahnumai kere? log is ke liye meri taraf ishara karne lagey yahan tak ke woh mere paas agaya aur us ne mujhe Shah Ghassan ka aik khat diya. main padha likha to tha hi, main ne usay padha. us mein us ne likha tha. Amma baad hamein yeh baat pohanchi hai ke tumhare saathi ne tum par zulm kiya hai. Allah taala ne tumhen zillat ke ghar mein rehne ya zaye karne ke liye nahi banaya hai. ham tumhen dawat dete hain ke hamaray paas aajao ham tum se poori hamdardi karen ge. jis waqt main ne yeh padha to main ne kaha yeh bhi aik azmaish hai. main ne usay tandoor mein daal kar jala dala. hatta ke jab pachaas (50) dinon mein se chalees (40) din guzar gaye aur ( mere baray mein ) wahi ka silsila bhi ( abhi tak ) mauqoof hi tha ke main ne Rasoolullah ( ﷺ ) ke aik qasid ko apne paas atay hue dekha. us ne aa kar kaha Rasoolullah ( ﷺ ) tumhen hukum dete hain ke tum apni biwi se ( bhi ) alehadgi ikhtiyar kar lo! mein ne poochha kiya mein usay Talaq day dun ya kiya karoon? us ne kaha ( Talaq ) nahi us se alehadgi ikhtiyar karo us ke qareeb mat jao. aur mere dosray do (2) sathiyon ko bhi aap ne yehi pegham bhijwaya. main ne apni biwi se kaha apne ghar walon ke paas chali jao aur unhein ke paas raho! yahan tak ke Allah taala is muamlay ka faisla farma day. ( mere aik saathi) Bilal bin Umaiya ki biwi Rasoolullah ( ﷺ ) ke paas aayi aur aap se kaha ke Hilal bohat boodhay hain aur un ke liye koi khadim bhi nahi hai kiya agar main un ki khidmat karoon to aap ko na pasand hai? aap ne farmaya nahi, lekin woh tum se qurbat ( suhbat ) nah karen. biwi ne kaha Allah ki qasam ab un mein kisi cheez ki taraf harkat ki taaqat hi nahi hai. ilawa azeen, Allah ki qasam! jab yeh maamla huwa, us waqt se ab tak un ka sara waqt rotay hue guzarta hai. ( Hazrat Ka-ab farmatay hain: ) mujh se ( bhi ) mere baaz ghar walon ne kaha agar tum bhi Rasoolullah ( ﷺ ) se apni biwi ke baray mein ijazat talabb kar lo ( to achha hai ) aap ne ( ijazat talabb karne par ) Hilal bin Umaiya ki biwi ko bhi to un ki khidmat karne ki ijazat ataa farma di hai. main ne kaha main is silsilay mein Rasoolullah ( ﷺ ) se ijazat nahi maanguu ga. mujhe nahi maloom jab main aap se ijazat maanguu ga to aap kiya jawab den ge kiyun-kay main to no-jawan aadmi hon ( jab ke hilal bilkul boodhay hain. chunanchay is tarah das (10) raatain ( mazeed ) guzar gai. aur jab se logon ko hum se baat cheet karne se roka gaya tha ab tak hamari pachaas(50) ra’tein mukammal ho gayi theen. main ne pchasveen (50) raat ki subah ko apne gharon mein se aik ghar ki chhat par Fajar ki namaz padhi. chunanchay main ( namaz padh kar abhi isi ( afsurdagi ki ) haalat mein betha tha jis ka zikar Allah ne hamaray baray mein farmaya hai ke mera dil mujhe par tang ho gaya aur zameen ba wujood farakhi ke mujh par tang hogayi ke main ne aik pukarnay walay ki aawaz suni jo sillaae pahadi par chadha huwa tha. woh yeh aawaz buland keh raha tha aye Ka-ab bin Maalik! khush ho jao! main us waqt ( fart khushi mein ) sajday mein gir pada aur mujhe andaza ho gaya ke ( Allah ki taraf se ) kushadgi ( maffi ) aagai hai. Rasoolullah ( ﷺ ) ne jis waqt Fajar ki namaz padh li logon ko batlaya ke Allah azza wa jall ne hamari tenu (3) ki Tauba qubool farmali hai. hai. chunanchay log hamein khush khaberi dainay ke liye aane shuru ho gaye. mere dono (2no)sathiyon ki taraf bhi khush khaberi dainay walay gaye. (1) shakhs ne nihayat taizi se meri taraf ghoda dodaya aur aslam qabeeley kai aik aadmi meri taraf doda aaya aur pahar par chadh gaya us ki aawaz ghoday se bhi taiz raftaar thi. chunanchay jab mere paas do shakhs aaya jis ki khush khaberi ki aawaz main ne suni thi to main ne us ki khush khaberi ke badlay mein apne jism ke dono kapray utaar kar usay pehna diye. Allah ki qasam! is roz un ke ilawa main kisi aur cheez ka maalik bhi nahi tha. aur main ne khud do kapday Ariya-tan le kar pehnay. ( phir ) main Rasoolullah ( ﷺ ) se mulaqaat ka qasad kar ke chala ( rastay mein ) log mujhe giroh key giroh mlitay aur qubool Tauba ki mubarak bad dete aur mujh se kehte tumhen mubarak ho ke Allah ne tumhari Tauba qubool farmali hatta ke main Masjid Nabvi mein daakhil ho gaya. ( main ne dekha ke Rasoolullah ( ﷺ ) tashreef farma hain aur aap ke gird log hain. Talah bin Ubaidullah lapaktay hue khaday hue hatta ke mujh se musafah kiya aur mujhe mubarak bad paish ki. Allah ki qasam! Muhajireen mein se un ke ilawa koi aur khada nah huwa. Hazrat Ka-ab (رَضِيَ اللَّهُ عَنْهُ), Talah (رَضِيَ اللَّهُ عَنْهُ) ki is baat ko kabhi faramosh na karte. Hazrat Ka-ab farmatay hain: jab main ne Rasoolullah ( ﷺ ) hi ki khidmat Aqdas mein salam arz kiya to aap ne farmaya, jabkay aap ka Chehra Mubarak khushi se chamak raha tha: tumhen yeh din mubarak ho jo tumhari zindagi ka, jab se tumhen tumhari maa ne jina hai, sab se behtareen din hai.” main ne poochha aye Allah ke Rasool! yeh khush khaberi aap ki taraf se hai ya Allah ki taraf se? aap ne farmaya: ” (meri taraf se ) nahi balkay Allah ki taraf se hai. aur Rasoolullah ( ﷺ ) jab khush hotay to aap ka Chehra is tarah Gulnar hota goya ke woh chaand ka aik tukda hai aur us se ham aap ( ki khushi ko pehchan letay. jab main aap ke samnay baith gaya to main ne kaha aye Allah ke Rasool! meri Tauba ka yeh juz hai ke mein apna ( sara ) maal Allah aur us ke Rasool ke rastay mein sadqa karta hon. aap ne farmaya: “apna kuchh maal apne liye rakh lo yeh tumhare liye behtar hai. main ne kaha : achha, main apna woh hissa rakh laita hon jo Khyber mein hai. aur main ne ( yeh bhi ) kaha : aye Allah ke Rasool! Allah taala ne mujhe yeh nijaat sach-chayi ki badolat ataa farmai hai is liye yeh bhi meri Tauba ka aik hissa hai ke ( main ehad karta hon ke ) jab tak meri zindagi hai main hamesha sach hi bolon ga. Allah ki qasam! jab se mein ne Rasoolullah ( ﷺ ) se ( is Ahd Sidque ka) zikar kiya main nahi jaanta ke Musalmanoon mein se kisi par Allah taala ne sach bolnay ke silay mein woh behtar inaam farmaya ho jis se Allah ne mujhe nawaza. Allah ki qasam! jab se mein ne Rasoolullah ( ﷺ ) se is ka zikar kiya hai aaj tak main ne jhoot nahi bola aur mujhe umeed hai ke baqi zindagi mein bhi Allah taala mujhe is se mehfooz rakhay ga. Hazrat Ka-ab farmatay hain: hamaray baray mein jo ayaat nazil huien woh hasb zail hain: { لَقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ…….وَكُونُوا مَعَ الصَّادِقِينَ} ” yaqeenan Allah taala ne paighambar par aur un Muhajireen wa Ansar par rujoo farmaya jinhon ne tangi ke waqt mein is paighambar ki pairwi ki baad is ke key qareeb tha ke un mein se kuchh logon ke dil phir jayen, phir rujoo kiya Allah ne un par be shak woh bohat shafeeq aur nihayat reham karne wala hai. aur un teen shakhson par bhi ( rujoo farmaya ) jinhen ( hukum ellahi ke intzaar mein ) chhode diya gaya tha, yahan tak ke jab un par zameen bawajood farakhi ke tang hogayi aur khud un ke apne nafs bhi un par tang ho gaye aur unhein yaqeen ho gaya ke unhein Allah se bachanay wala, Allah ke siwa koi nahi, phir Allah ne un par rujoo farmaya taa ke woh Tauba karen yaqeenan Allah taala bohat rujoo karne wala nihayat meharban hai. aye imaan walo! Allah se daro aur sachon ke sath ho jao.” Hazrat Ka-ab farmatay hain : Allah ki qasam! jab se Allah taala ne mujhe islam ki hadaayat se nawaza us ke baad Allah ne mujh par jo inamaat farmaiye un mein sab se bara inaam mere nazdeek yeh hai ke main ne Rasoolullah ( ﷺ ) ke samnay sach bola aur jhoot bolnay se guraiz kiya. agar main bhi jhoot bol deta to isi tarah halaak ho jata jis tarah jhoot bolnay walay halaak huye is liye ke Allah taala ne jab wahi nazil farmai to jhoot bolnay walon ko jis tarah bura bhala kaha is tarah kisi ko bhi nahi kaha. chunanchay Allah taala ne un ke mutaaliq farmaya :

{سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انقَلَبْتُمْ…….لَا يَرْضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ}
“jab tum un ki taraf laut kar aao ge to yeh tumhare samnay Allah ki qasmain khaein ge taa ke tum un se eeraaz karo chunanchay ( waqayi ) un se eeraaz hi karo bilaa shuba woh napak hain aur un ka thikana jahannum hai yeh saza hai un kamon ki jo woh karte rahay thay. woh tumhare samnay qasmain khayin ge taa ke tum un se raazi ho jao, chunanchay agar tum un se raazi bhi ho jao to be-shak Allah na farmanoon se ( kabhi ) raazi nahi ho ga . Hazrat Ka-ab farmatay hain: ham tenu (3) peechhay rakhay gaye, un logon ke muamlay se jin ki ( jhooti ) qasmon ko Rasoolullah ( ﷺ ) is ne (la ilmi ki wajah se ) qabool farma liya tha aur un se baiet li aur un ke liye mughfirat ki dua bhi farmayi. aur hamaray muamlay ko Rasoolullah ( ﷺ ) ne moakhar farma diya, hatta ke Allah taala ne in ayaat mein is ka faisla farmaya. Allah taala ne farmaya: {وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا} is aayat mein jo peechhay rakhay jane ka zikar hai to us se murad hamara Ghazway mein peechhay rehna nahi balkay is ka matlab hamein peechhay chhode dena aur hamaray muamlay ko un logon ke muamlay se moakhar kar dena hai jinhon ney aap ke samnay halaf uthaya aur uzr paish kiya jisay aap ney un ki taraf se qubool farmaliya. ( Bukhari wa Muslim ) aur aik doosri riwayat mein hai: Nabi ( ﷺ ) Ghazwah Tabook ke liye jumaraat ke din niklay. aur aap jumaraat ke din safar karna pasand farmatay thay. aik aur riwayat mein hai: aap safar se din ko, chaashit ke waqt hi wapas atay ( yani raat ko na atay ) aur aakar sab se pehlay Masjid mein tashreef le jatay, wahan do raka’ateen padhte aur phir wahan baith jatay ( aur kuchh der ke baad ghar tashreef le jatay.
 
 
TAKHREEJ: Sahih Ul-Bukhari, Al-Maghazi, Bab: Hadees Kaeb bin Maalik ..4418, WA Sahih Muslim Al-tawbat, Bab: Hadees tawbat kaeb bin Malik wa Sahibain, Hadees.. 2769
 
 
FAIDAH:
 
 
Is hadees mein Ibrat o mauezat key bohat se pehlu hain jin mein se chand aik hasb-e-zeel hain: • Musalman ko har haal mein sach bolna chahiye, chahay us ki wajah se waqti tor par takleefon aur aazmayshon ka sam’na karna pade kyunkay bil akhir Allah ki Raza sach-chayi hi mein hai. aur aik doosri hadees ki ro se sach-chayi (masaib, mushkilaat aur jahannum se) nijaat dilanay wali hai. (( Sahih Bukhari, Al-Adab , (Hadees:6094)).
 
• Munafiqeen walay ravayye se ijtinab kiya jaye ke is ka anjaam bahar haal halakat o barbadi hai. • Sakhti aur tangi ke bawajood bah raza wa raghbat jehaad fi sabeel-illah mein hissa liya jaye.
 
• Doosron ki Ibrat wa mauezat ke liye ghalti ka irtikaab karne walay mukhlis Musalmanoon ka masharti boycott jaiz hai taa ke muashray mein masiyat aur ghalti ki hosla shikni ho. isi terh kisi shakhs se Allah taala ki khatir teen (3) din se ziyada naraaz rehne ka jawaz bhi is hadees se maloom hota hai.
 
• Deen ke muamlay mein jo takleifein ayeen sabr o istiqlal se unhein bardasht kiya jaye. • Tamam maal ka sadqa karna pasandida nahi, apni zaroriyat ke liye bhi apne paas maal rakhna zaroori hai. • Khushi ke mauqa par mubarak bad dena aur mubarak bad dainay walay ko hadiya aur inaam dena jaaiz hai, taham is se yeh masla akhaz karna ke shadi biyah aur paidaiesh ki saalgirah manana aur cake kaatna, neez is mauqa par tuhafy tahaif dena jaaiz hai durust nahi, balkay yeh ghair islami rasomaat hain.
 
• Tauba ki taufeeq bhi Allah ka inaam hai. jis par us ka shukar wajib hai. • Ahad ko poora kiya jaye. • Jin mamlaat mein Allah ki Raza ho, wahan rishte daaron se boycott karna mustahib hai.
 
• Kisi ka achha iqdaam basa auqaat doosron ke liye Mashal raah ban jata hai jaisa ke Bilal bin Umayya aur Murara bin Rabiey (رَضِيَ اللَّهُ عَنْهُمَا) ka iqdaam Ka-ab (رَضِيَ اللَّهُ عَنْهُ) ki saabit qadmi ka baais bana.
 
• Neki ka mauqa muyassar aatay hi usay kar guzarna chahiye, takheer ki soorat mein shetan ke warghalanay ka andesha hota hai.
 
• Is hadees se kisi azeem aadmi ke istaqbaal ka jawaz bhi milta hai aur kisi ki taraf uth kar jana taa ke us ka istaqbaal kiya jaye us ka jawaz bhi saabit hota hai, Albata kisi ke ehtram mein apni jagah par khaday hona na jaaiz hai.
 
• Haakim ka riaaya se, ustaad ka shagrdon se rawayya aisa har gaz nahi hona chahiye ke matehat ghalti kar ke yeh samjhain ke ab maffi ki soorat sirf jhoot hi hai aur woh jhoot ka irtikaab karen balkay riaaya ya shagrdon ko ilm hona chahiye ke agar hum ne sach bola tab bhi maffi mil jaye gi.
 
 
RAVI HADEES : [KA-AB BIN MAALIK (رَضِيَ اللَّهُ عَنْهُ)] ka-ab bin Maalik bin Abi Ka-ab Ansari Khazraji aur Salami hain. un ki kuniat Abu Abdullah aur bakol baaz Abu Abdul Al Rehman thi. baet ukba mein shareek thay. Ghazwah Badar mein un ki shirkat ke baray mein ikhtilaaf hai. raaij yahi hai ke shareek nahi thay. Tabook o Badar ke ilawa tamam jangoo mein shareek rahay. Ghazwah Tabook mein shirkat na karne walay un teen sahaba mein se hain jin ke mutaliq yeh aayat nazil hui: (وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ……) tenu ke naam yeh hain: (1) Ka-ab bin Maalik ( 2 ) Murara bin Rabiey aur ( 3 ) Hilal bin Umia Waqfi to (رَضِيَ اللَّهُ عَنْهُمْ) jung Uhud mein unhon ne kar’haye numaya sir anjaam diye. un ke jism Ather par is din 11 zakham lagey. yeh Nabi ( ﷺ ) ke teen (3) shuaraa mein se aik (1) thay. baqi do (2) Hassan bin saabit, Abdullah bin Rawaha (رَضِيَ اللَّهُ عَنْهُمَا) mojood hain. yeh sinaan wa lisaan ke sath jehaad karne walon mein se thay. Basrah mein 52 hijri ko faut hue. Kutub Ahadees mein un se 180 Ahadees marwi hain .
 

22- وعن أبي نجيد- بضم النون وفتح الجيم- عمران بن الحصين الخزاعي- رضي الله عنهما – أن امرأة من جهينة أتت نبي الله صلي الله عليه وسلم وهي حبلي من الزني، فقالت: يا نبي الله، أصبت حداً فأقمه علي، فدعا نبي الله صلي الله عليه وسلم وليها فقال: ((أحسن إليها، فإذا وضعت فأتني)) ففعل، فأمر بها نبي الله صلي الله عليه وسلم فشدت عليها ثيابها، ثم أمر بها فرجمت، ثم صلي عليها. فقال له عمر: تصلي عليها يا نبي الله وقد زنت؟ قال: ((لقد تابت توبة لو قسمت بين سبعين من أهل المدينة لوسعتهم، وهل وجدت أفضل من أن جادت بنفسها لله عزوجل؟)) (رواه مسلم) . ( 22 )

 

Hazrat Abu Najeed ( noon par paish aur jeem par zabar ) Imran bin Husain khuzayi (رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai ke Juhainah Qabeeley ki aik aurat Rasoolullah ( ﷺ ) ki khidmat mein haazir hui aur wo irtikaab zina se haamla thi. us ne ( aakar ) kaha : aye Allah ke Rasool! mujh se had walay gunah ka irtikaab ho gaya hai, aap mujh par had qaim farma deegiye! Nabi ( ﷺ ) ne us ke walii ( waris, qareebi rishte daar ) ko bulaya aur farmaya : ” is ko achhay tareeqay se apne paas rakho aur jab yeh bacha jan le to us ke baad is ko le aana.” chunanchay us ne aisa hi kiya. Allah ke paighambar ne us ke baray mein hukum diya to us ke kapday is par mazbooti se bandh diye gaye, phir aap ke hukum par usay Rajam kar diya gaya, phir aap ne us ki namaz e janaza padayi. Hazrat Umar (رَضِيَ اللَّهُ عَنْهُ) ne arz kiya aye Allah ke Rasool! is badkaari karne wali aurat par aap namaz e janaza padte hain? aap ne farmaya: ” ( Umar ! tumhen nahi maloom ) is aurat ne aisi ( khalis ) Tauba ki hai ke agar usay ahal Madinah ke sattar (70) admion par taqseem kar diya jaye to un ko kaafi ho jaye. kiya is se bhi afzal koi baat hai ke Allah azza-wa-jal ki Raza ke liye is ne apni jaan tak qurbaan kar di ?” ( Muslim )

 

TAKHREEJ : (Sahih Muslim, Al-hudud, bab man ietaraf alaa nafsihi bizzina, Hadees: 1696)

 

FAIDAH : Is mein:

 

(1). Aik to had Rajam ka isbat hai,

(2). Dosray, khalis Tauba ki fazeelat hai.

(3). Teesray, sahaba wa Sahabiyaat (رَضِيَ اللَّهُ عَنْهُمْ) ke jazba khauf-e-ellahi aur muhasba akhirat ka bayan aur un ka ukharwi saza ke muqablay mein duniya ki saza ko tarjeeh dena hai.

(4). Chouthay ; murtakib kabeerah ki namaz-e-janaza jaaiz hai, ba-shart e kay woh usay halal samajh kar nah kere kiyun-kay is soorat mein andesha kufar hai.

(5). Panjum, haamla aurat ko us waqt tak sazae Rajam nahi di jaye gi jab tak waza hamal nah ho jaye aur bacha us ke doodh se be niyaz nah ho jaye .

 

RAVI HADEES :

[ HAZRAT ABU NAJEED IMRAN BIN HUSAIN (رَضِيَ اللَّهُ عَنْهُ) ]: Imran bin Husain bin Ubaid bin Khalf Khuzayi , kaabi. un ki kuniat un ke betay ke naam par Abu Najeed thi. fatah Khyber ke saal Musharraf bah Islam hue. Nabi Akram ( ﷺ ) ke sath ghazwaat mein shareek rahay. Umar bin khataab (رَضِيَ اللَّهُ عَنْهُ) ne unhein logon ko taleem deen dainay ke liye Basrah bheja. Abdullah bin Aamir ne unhein Basrah ka Qaazi banaya lekin yeh jald hi mustafi ho gaye. kisi fitne mein shareek nahi hue. baday Mustajab Ud Daawat thay. aakhir Umar mein bohat ziyada bemaar ho gaye. 52 hijri ko maqam Basrah mein wafaat payi. kutub Ahadees mein un se 180 Ahadees marwi hain .


 

23– وعن ابن عباس و أنس بن مالك ـ رضي الله عنهم- أن رسول الله صلي الله عليه وسلم قال: ((لو أن لابن آدم واديا من ذهب، أحب أن يكون له واديان ، ولن يملأ فاه إلا التراب، ويتوب الله على من تاب)) . (متفق عليه) . 23 )
 
Hazrat Ibn Abbas aur Anas bin Maalik (رَضِيَ اللَّهُ عَنْهُمْ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya :” agar Insaan ke paas aik (1) waadi sonay ki ho to wo ( is par Qanaat nahi kere ga balkay ) chahay ga ke us ke paas do (2) wadiyaan hon, is ka munh to ( qabar ki ) matti hi bharay gi. aur Allah taala us par rujoo farmata hai jo us ki taraf rujoo karta hai ( yaani Tauba karne walay ki Tauba qubool farmata hai ). ( Bukhari-O-Muslim )
 
TAKHREEJ : Sahih Ul-Bukhari Al Riqaq, Bab ma yattaqee min fitnat il mal… hadith ,6436 ) WA Sahih Muslim, Al Zakat. bab lau anna libn aadm wadyain labtagha thalisan, Hadees :1048)
 
FAWAAID WA MASAIL:
 
( 1 ) Is mein Insaan ki hiris aur maal se us ki shadeed mohabbat ka zikar hai jis se sirf wohi bach sakta hai jo imaan mein kaamil ho.
 
(2) Duniya ki ranginiyaan nihayat pur fireib hain aur Insaan ki tamannaeein zindagi ki hudood se tajawaz kar jati hain. Insaan ke paas maal wa zar kitna bhi ziyada ho us ki hiris padti hi chali jati hai aur talab kasrat ki ye bemari Insaan ko hayaat jawdani se ghaafil kar deti hai. Allah ki tofeq shaamil haal nah ho to Insaan is fitne se mehfooz nahi ho sakta. jab duniya ki hawas shadeed ho jaye to Insaan ghair danista tor par bhi Allah ki nafarmani kar bethta hai is liye Allah ki taraf rujoo aur Tauba ki har waqt zaroorat rehti hai.
 
(3) Duniya ke tamam fasadaat ki bunyaad pait aur sharamgah hai. Insaan ka pait duniya mein bharna mushkil hai. Rasool Akram ( ﷺ ) ka farmaan hai : [ مَا مَلَأَ آدَمِيٌّ وِعَاءً شَرًّا مِنْ بَطْنٍ بِحَسْبِ ابْنِ آدَمَ أُكُلَاتٌ يُقِمْنَ صُلْبَهُ، ‌‌‌‌‌‏فَإِنْ كَانَ لَا مَحَالَةَ، ‌‌‌‌‌‏فَثُلُثٌ لِطَعَامِهِ وَثُلُثٌ لِشَرَابِهِ وَثُلُثٌ لِنَفَسِهِ ] .
 
Aadmi pait se bura koi bartan nahi bharta. aadmi ko to chand luqmay kaafi hain jin se us ki kamar seedhi ra hai. aur agar la mahaala ziyada khana hi Chahiye to aik tihayi khanay ke liye, aik tihayi peenay ke liye aur aik tihayi saans ke liye ( rakh le ) ( Jame Tirmizi, Al Zuhud, (Hadees: 2389))
 
 

Pg no 73 24-وعن أبي هريرة- رضي الله عنه- أن رسول الله صلي الله عليه وسلم قال: ((يضحك الله- سبحانه وتعالي-إلي رجلين يقتل أحدهما الآخر يدخلان الجنة، يقاتل هذا في سبيل الله فيقتل، ثم يتوب الله على القاتل فيسلم فيستشهد)) (متفق عليه) . [ 24 ]
 
Hazrat Abu Huraira (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya : Allah taala do admion ko dekh kar hanstaa hai jin mein se aik dosray ko qatal karta hai woh dono jannat mein daakhil hotay hain. yeh qatal honay wala Allah ke rastay mein ladta ladta qatal ( shaheed ) kiya jata hai, phir Allah taala is kafir qaatil ko bhi Tauba ki tofeq day deta hai aur woh Musalman ho kar Allah ki raah mein shaheed ho jata hai. ( Bukhari wa Muslim )
 
 
TAKHREEJ : Sahih Ul-Bukhari: Al-jihad wassiyar, bab: Al-kafir yaqtul ulmuslima , thuma yuslimu , fa-yusid baadu wa yaqtul Hadees 2826 wa Sahih Muslim , Al imaarah, bab bayan ur rajulain yaqtul ahadu-hum al- aakhar, , yadkhulan nil-jannat , Hadees: 1890
 
 
FAWAAID WA MASAIL:
 
 
(1)-Tawba sai bade sai bada gunah aur qabol-e-Islam sai sabiqa gunah muaf ho jatai hein.
 
(2)- Hansina Bhi Allah ki sifat hai,jis par emaan rakhna zarori hai, go is ki kaifiyat se ham aagah hein na aagah ho hi sakty hein.
 
 
(24) Sahih Ul-Bukhari: aljihad wassair, bab: alkafir yaqtul ulmuslima , thuma yuslimu , fa-yusid baad wa yaqtul al Hadees 2826 wa Sahih Muslim , Al imaarah, bab bayan ur rajulain yaqtul ahadu-hum al- aakhar, , yadkhulan nil-jannat , Hadees: 1890

 

REFERENCE:
BOOK: Riyaz us Saliheen(Urdu)
Taleef: Imam Nawawi Rahimahullah.
Urdu Tarjumah aur Fawaid: Hafiz Salah Uddin Yusuf.

 

 

Chapter 2

Repentance

Scholars said: It is necessary to repent from every sin. If the offense involves the Right of Allah, not a human, then there are three condition to be met in order that repentance be accepted by Allah:

 

1- To desist from committing it.

2- To feel sorry for committing it.

3- To decide not to recommit it.

Any repentance failing to meet any of these three conditions, would not be sound.

But if the sin involves a human’s right, it requires a fourth condition, i.e., to absolve onself from such right. If it is a property, he should return  it to its rightful owner. If it is slandering or backbiting, one should ask the pardon of the offended.

One should also repent from all sins. If he repents from some, his repentance would still be sound according to the people of sound knowledge. He should, however, repent from the rest. Scriptural proofs from the Book and the Sunnah and the consensus of the scholars support the incumbency of repentance.

 

Allah, the, Exalted says:

 

“And all of you beg Allah to forgive you, O believers, that you may be successful”. (24:31)

“Seek the forgiveness of your Rubb, and turn to Him in repentance”. (11:3)

“O you who believe! Turn to Allah with sincere repentance!”. (66:8)


  1. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying: “By Allah, I seek Allah’s forgiveness and repent to Him more than seventy times a day.”

[Al-Bukhari].

Commentary: 

  1. It is an inducement for seeking pardon and forgiveness. The Prophet (PBUH), whose past and future sins were forgiven, asked Allah’s forigveness – then how about us, who commit sins on regular basis, not to seek pardon and forgiveness from Allah?
  1. Sincere and ceaseless prayer for pardon is essential so that sins committed by us unintentionally are also forgiven. The above Hadith lays great emphasis on seeking pardon.

  1. Al-Agharr bin Yasar Al-Muzani (May Allah be pleased with him) narrated that: The Messenger of Allah (PBUH) said: “Turn you people in repentance to Allah and beg pardon of Him. I turn to Him in repentance a hundred times a day”.

[Muslim].


15 Anas bin Malik Al-Ansari (MayAllah be pleased with him) the servant of the Messenger of Allah narrated: Messenger of Allah (PBUH) said, “Verily, Allah is more delighted with the repentance of His slave than a person who lost his camel in a desert land and then finds it (unexpectedly)”.

[Al-Bukhari and Muslim].

 

 In another version of Muslim, he said: “Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: ‘O Allah, You are my slave and I am Your Rubb’.He commits this mistake out of extreme joy”.

 

Commentary: 

  1. This Hadith also deals with the inducement and merit of repentance and pardon for sins. Allah is highly pleased with repentance.

       2.  One will not have to account for a mistake made without any purpose and intention.

  1. It is permissible to take an oath to stress on one’s pardon.
  1. One can quote an instance for the purpose of understanding and elaboration.

  1. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said: “Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west”.

[Muslim].

 

Commentary:  This Hadith confirms an essential Attribute of Allah, i.e., the Hand which He stretches out anytime He wishes without drawing similarity to it, nor interpretation. Such was the attitude of the pious predecessors with regards to all of the essential Attributes of Allah. It is deduced from this Hadith that if one commits a sin during any hour of day or night, he should immediately seek the forgiveness of Allah as a result.


  1. Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH) said, “He who repents before the sun rises from the west, Allah will forgive him”.

[Muslim].

 

Commentary: Taubah means returning to Allah from sins. When a person commits a sin, he goes away from Allah. When he repents, he returns to Allah and desires for being pardoned by Him, and getting near Him. This returning towards Him is Taubah. When it is said that `Allah turns towards him’, it means that Allah accepts his repentance.


  1. `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) reported that: The Prophet (PBUH) said, “Allah accepts a slave’s repentance as long as the latter is not on his death bed (that is, before the soul of the dying person reaches the throat)”.

[At-Tirmidhi, who categorised it as Hadith Hasan].

 

Commentary:  The word Ghargharah means the stage when soul is about to leave the body and reaches the throat. In other words, the time when one suffers the agony of death.

 Hadith Hasan means that Hadith the authenticity of which is connected without any technical defect. Their narrators, however, are next to those of Hadith Sahih. In the opinion of Muhaddithin (Hadith scholars), Hadith Hasan is also reliable as Hadith Sahih.


  1. Zirr bin Hubaish reported: I went to Safwan bin `Assal (May Allah be pleased with him) to inquire about wiping with wet hands over light boots while performing Wudu’. He asked me, “What brings you here, Zirr?” I answered: “Search for knowledge”. He said, “Angels spread their wings for the seeker of knowledge out of joy for what he seeks”. I told him, “I have some doubts in my mind regarding wiping of wet hands over light boots in the course of performing Wudu’ after defecation or urinating. Now since you are one of the Companions of the Prophet (PBUH), I have come to ask you whether you heard any saying of the Prophet (PBUH) concerning it?”. He replied in the affirmative and said, “He (PBUH) instructed us that during a journey we need not take off our light boots for washing the feet up to three days and nights, except in case of major impurity (after sexual intercourse). In other cases such as sleeping, relieving oneself or urinating, the wiping of wet hands over light boots will suffice.” I, then, questioned him, “Did you hear him say anything about love and affection?” He replied, “We accompanied the Messenger of Allah (PBUH) in a journey when a bedouin called out in a loud voice, `O Muhammad.’ The Messenger of Allah (PBUH) replied him in the same tone, `Here I am.’ I said to him (the bedouin), `Woe to you, lower your voice in his presence, because you are not allowed to do so.’ He said, `By Allah! I will not lower my voice,’ and then addressing the Prophet (PBUH) he said, `What about a person who loves people but has not found himself in their company.’ Messenger of Allah (PBUH) replied, `On the Day of Resurrection, a person will be in the company of those whom he loves.’ The Messenger of Allah then kept on talking to us and in the course of his talk, he mentioned a gateway in the heaven, the width of which could be crossed by a rider in forty or seventy years”.

            Sufyan, one of the narrators of this tradition, said: “This gateway is in the direction of Syria. Allah created it              on the day He created the heavens and the earth. It is open for repentance and will not be shut until the                     sun rises from that direction (i.e., the West) (on Doomsday)”.

[At-Tirmidhi, who categorised it as Hadith Hasan Sahih]

        Commentary:

  1. We learn from this Hadith that in ablution, it is permissible to wipe over light boots rather than washing the feet. It is called Mash. The period, in which Mash is intact, in case of travellers it is three days and three nights; while for the residents, it is one day and one night only. A precondition for it is that light boots should be clean and worn after full Wudu’. Ankles should also be covered. In case of breach of ablution, the wiping over the socks is sufficient, and there is no need for washing the feet. Wudu’ is invalidated by sleeping, call of nature and passing of wind. This is called Hadath Asghar. In the case of Hadath Akbar, which occurs because of coitus, menses and wet dream, washing of the whole body becomes obligatory. It means that the privilege of wiping over the light boots is also finished in this case, in the same way as it does after the expiry of period specified for it.
  1. One should associate himself with the pious people so that he is counted among them. One also comes to know many other points from this Hadith which every intelligent person can understand with a little effort.

  1. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Prophet of Allah (PBUH) said: “There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, `Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.’ So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, ‘This man has come with a repenting heart to Allah,’ and the angels of punishment argued, ‘He never did a virtuous deed in his life.’ Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.’ They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul”.

[Al-Bukhari and Muslim].

 

  In another version: “He was found to be nearer to the locality of the pious by a cubit and was thus included    among them”. Another version says: “Allah commanded (the land which he wanted to leave) to move   away and commanded the other land (his destination) to draw nearer and then He said: “Now measure  the distance between them.’ It was found that he was nearer to his goal by a hand’s span and was thus  forgiven”. It is also narrated that he drew closer by a slight movement on his chest.

 

         Commentary: 

  1. One comes to know from this Hadith that the gate of Taubah is open even for the worst of the sinners; and Allah forgives everyone provided he repents sincerely, the conditions for such repentance have already been discussed.
  1. It is the duty of a religious scholar that while discussing a problem, he should keep in mind the psychological aspects of the questioner and adopt a policy which neither causes a change in the Injunction of Allah nor make the sinner reckless in his sins out of frustration.
  1. When a situation warrants, angels appear in the form of men on Orders of Allah.

  1. Abdullah bin Ka`b, who served as the guide of Ka`b bin Malik (May Allah be pleased with him) when he became blind, narrated: I heard Ka`b bin Malik (May Allah be pleased with him) narrating the story of his remaining behind instead of joining Messenger of Allah (PBUH) when he left for the battle of Tabuk. Ka`b said: “I accompanied Messenger of Allah (PBUH) in every expedition which he undertook excepting the battle of Tabuk and the battle of Badr. As for the battle of Badr, nobody was blamed for remaining behind as Messenger of Allah (PBUH) and the Muslims, when they set out, had in mind only to intercept the caravan of the Quraish. Allah made them confront their enemies unexpectedly. I had the honour of being with Messenger of Allah (PBUH) on the night of `Aqabah when we pledged our allegiance to Islam and it was dearer to me than participating in the battle of Badr, although Badr was more well-known among the people than that. And this is the account of my staying behind from the battle of Tabuk. I never had better means and more favourable circumstances than at the time of this expedition. And by Allah, I had never before possessed two riding-camels as I did during the time of this expedition. Whenever Messenger of Allah (PBUH) decided to go on a campaign, he would not disclose his real destination till the last moment (of departure). But on this expedition, he set out in extremely hot weather; the journey was long and the terrain was waterless desert; and he had to face a strong army, so he informed the Muslims about the actual position so that they should make full preparation for the campaign. And the Muslims who accompanied Messenger of Allah (PBUH) at that time were in large number but no proper record of them was maintained.” Ka`b (further) said: “Few were the persons who chose to remain absent believing that they could easily hide themselves (and thus remain undetected) unless Revelation from Allah, the Exalted, and Glorious (revealed relating to them). And Messenger of Allah (PBUH) set out on this expedition when the fruit were ripe and their shade was sought. I had a weakness for them and it was during this season that Messenger of Allah (PBUH) and the Muslims made preparations. I also would set out in the morning to make preparations along with them but would come back having done 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) till the time of departure came and it was in the morning that Messenger of Allah (PBUH) set out along with the Muslims, but I had made no preparations. I would go early in the morning and come back, but with no decision. I went on doing so until they (the Muslims) hastened and covered a good deal of distance. Then I wished to march on and join them. Would that I had done that! But perhaps it was not destined for me. After the departure of Messenger of Allah (PBUH) whenever I went out, I was grieved to find no good example to follow but confirmed hypocrites or weak people whom Allah had exempted (from marching forth for Jihad). Messenger of Allah (PBUH) made no mention of me until he reached Tabuk. While he was sitting with the people in Tabuk, he said, `What happened to Ka`b bin Malik?’ A person from Banu Salimah said: “O Messenger of Allah, the (beauty) of his cloak and an appreciation of his finery have detained him.’ Upon this Mu`adh bin Jabal (MatAllah be pleased with him) admonished him and said to Messenger of Allah (PBUH): “By Allah, we know nothing about him but good.’ Messenger of Allah (PBUH), however, kept quiet. At that time he (the Prophet (PBUH)) saw a person dressed in white and said, `Be Abu Khaithamah.’ And was Abu Khaithamah Al-Ansari was the person who had contributed a Sa` of dates and was ridiculed by the hypocrites.” Ka`b bin Malik further said: “When the news reached me that Messenger of Allah (PBUH) was on his way back from Tabuk, I was greatly distressed. I thought of fabricating an excuse and asked myself how I would save myself from his anger the next day. In this connection, I sought the counsels of every prudent member of my family. When I was told that Messenger of Allah (PBUH) was about to arrive, all the wicked ideas vanished (from my mind) and I came to the conclusion that nothing but the truth could save me. So I decided to tell him the truth. It was in the morning that Messenger of Allah (PBUH) arrived in Al-Madinah. It was his habit that whenever he came back from a journey, he would first go to the mosque and perform two Rak`ah (of optional prayer) and would then sit with the people. When he sat, those who had remained behind him began to put forward their excuses and take an oath before him. They were more than eighty in number. Messenger of Allah (PBUH) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their insights to Allah, until I appeared before him. I greeted him and he smiled and there was a tinge of anger in that. He then said to me, ‘Come forward’. I went forward and 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, ‘O Messenger of Allah, by Allah, if I were to sit before anybody else, a man of the world, I would have definitely saved myself from his anger on one pretext or the other and I have a gifted skill in argumentation, but, by Allah, I am fully aware that if I were to put forward before you a lame excuse to please you, Allah would definitely provoke your wrath upon me. In case, I speak the truth, you may be angry with me, but I hope that Allah would be pleased with me (and accept my repentance). 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.’ Thereupon, Messenger of Allah (PBUH) said, ‘This man spoke the truth, so get up (and wait) until Allah gives a decision about you.’ I left and some people of  Banu Salimah followed me. They said to me, `By Allah, we do not know that you committed a sin before. You, however, showed inability to put forward an excuse before Messenger of Allah (PBUH) like those who stayed behind him. It would have been enough for the forgiveness of your sin that Messenger of Allah (PBUH) would have sought forgiveness for you.’ By Allah, they kept on reproaching me until I thought of going back to Messenger of Allah (PBUH) and retract my confession. Then I said to them, ‘Has anyone else met the same fate?’ They said, ‘Yes, two persons have met the same fate. They made the same statement as you did and the same verdict was delivered in their case.’ I asked, `Who are they?’ They said, ‘Murarah bin Ar-Rabi` Al-`Amri and Hilal bin Umaiyyah Al-Waqifi.’ They mentioned these two pious men who had taken part in the battle of Badr and there was an example for me in them. I was confirmed in my original resolve. Messenger of Allah (PBUH) prohibited the Muslims to talk to the three of us from amongst those who had stayed behind. The people began to avoid us and their attitude towards us changed and it seemed as if the whole atmosphere had turned against us, and it was in fact the same atmosphere of 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 within their houses and spent (most of their) time weeping. As I was the youngest and the strongest, I would leave my house, attend the congregational Salat, move about in the bazaars, but none would speak to me. I would come to Messenger of Allah (PBUH) as he sat amongst (people) after the Salat, greet him and would ask myself whether or not his lips moved in response to my greetings. Then I would perform Salat near him and look at him stealthily. When I finish my Salat, he would look at me and when I would cast a glance at him he would turn away his eyes from me. When the harsh treatment of the Muslims to me continued for a (considerable) length of time, I walked and I climbed upon the wall of the garden of Abu Qatadah, who was my cousin, and I had a great love for him. I greeted him but, by Allah, he did not answer to my greeting. I said to him, `O Abu Qatadah, I adjure you in the Name of Allah, are you not aware that I love Allah and His Messenger (PBUH)?’ I asked him the same question again but he remained silent. I again adjured him, whereupon he said, `Allah and His Messenger (PBUH) know better.’ My eyes were filled with tears, and I came back climbing down the wall.

        As I was walking in the bazaars of Al-Madinah, a man from the Syrian peasants, who had come to sell food grains in Al-Madinah, asked people to direct him to Ka`b bin Malik. People pointed towards me. He came to me and delivered a letter from the King of Ghassan, and as I was a scribe, I read that letter whose purport was: `It has been conveyed to us that your friend (the Prophet (PBUH)) was treating you harshly. Allah has not created you for a place where you are to be degraded and where you cannot find your right place; so come to us and we shall receive you graciously.’ As I read that letter I said: ‘This is too a trial,’ so I put it to fire in an oven. When forty days had elapsed and Messenger of Allah (PBUH) received no Revelation, there came to me a messenger of the Messenger of Allah and said, `Verily, Messenger of Allah (PBUH) has commanded you to keep away from your wife.’ I said, `Should I divorce her or what else should I do?’ He said, `No, but only keep away 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 bin Umaiyyah came to Messenger of Allah (PBUH) and said: ‘O Messenger of Allah, Hilal bin Umaiyyah is a senile person and has no servant. Do you disapprove if I serve him?’ He said, `No, but don’t let him have any sexual contact with you.’ She said, ‘By Allah, he has no such desire left in him. By Allah, he has been in tears since (this calamity) struck him.’ Members of my family said to me, `You should have sought permission from Messenger of Allah (PBUH) in regard to your wife. He has allowed the wife of Hilal bin Umaiyyah to serve him.’ I said, ‘I would not seek permission from Messenger of Allah (PBUH) for I do not know what Messenger of Allah might say in response to that, as I am a young man’. It was in this state that I spent ten more nights and thus fifty days had passed since people boycotted us and gave up talking to us. After I had offered my Fajr prayer on the early morning of the fiftieth day of this boycott on the roof of one of our houses, and had sat in the very state which Allah described as: `The earth seemed constrained for me despite its vastness’, I heard the voice of a proclaimer from the peak of the hill Sal` shouting at the top of his voice: ‘O Ka`b bin Malik, rejoice.’ I fell down in prostration and came to know that there was (a message of) relief for me. Messenger of Allah (PBUH) had informed the people about the acceptance of our repentance by Allah after he had offered the Fajr prayer. So the people went on to give us glad tidings and some of them went to my companions in order to give them the glad tidings. A man spurred his horse towards me (to give the good news), and another one from the tribe of Aslam came running for the same purpose and, as he approached the mount, I received the good news which reached me before the rider did. When the one whose voice I had heard came to me to congratulate me, I took off my garments and gave them to him for the good news he brought to me. By Allah, I possessed nothing else (in the form of clothes) except these garments, at that time. Then I borrowed two garments, dressed myself and came to Messenger of Allah (PBUH) On my way, I met groups of people who greeted me for (the acceptance of) repentance and they said: ‘Congratulations for acceptance of your repentance.’ I reached the mosque where Messenger of Allah (PBUH) was sitting amidst people. Talhah bin `Ubaidullah got up and rushed towards me, shook hands with me and greeted me. By Allah, no person stood up (to greet me) from amongst the Muhajirun besides him.” Ka`b said that he never forgot (this good gesture of) Talhah. Ka`b further said: “I greeted Messenger of Allah (PBUH) with `As-salamu `alaikum’ and his face was beaming with pleasure. He (PBUH) said, `Rejoice with the best day you have ever seen since your mother gave you birth. ‘I said: `O Messenger of Allah! Is this (good news) from you or from Allah?’ He said, `No, it is from Allah.’ And it was common with Messenger of Allah (PBUH) that when ever he was happy, his face would glow as if it were a part of the moon and it was from this that we recognized it (his delight). As I sat before him, I said, I have placed a condition upon myself that if Allah accepts my Taubah, I would give up all of my property in charity for the sake of Allah and His Messenger (PBUH)!’ Thereupon Messenger of Allah (PBUH) said, `Keep some property with you, as it is better for you.’ I said, ‘I shall keep with me that portion which is in Khaibar’. I added: ‘O Messenger of Allah! Verily, Allah has granted me salvation because of my truthfulness, and therefore, repentance obliges me to speak nothing but the truth as long as I am alive.” Ka`b added: “By Allah, I do not know anyone among the Muslims who has been granted truthfulness better than me since I said this to the Prophet (PBUH). By Allah! Since the time I made a pledge of this to Messenger of Allah (PBUH), I have never intended to tell a lie, and I hope that Allah would protect me (against telling lies) for the rest of my life. Allah, the Exalted, the Glorious, revealed these Verses:

Allah has forgiven the Prophet (PBUH), the Muhajirun (Muslim Emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed him (Muhammad (PBUH)) in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And (He did forgive also) the three who did not join [the Tabuk expedition and whose case was deferred (by the Prophet (PBUH)) for Allah’s Decision] till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them (accepted their repentance), that they might beg for His Pardon [repent (unto Him)]. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Be afraid of Allah, and be with those who are true (in word and deeds).’‘ (9:117,118).

 Ka`b said: “By Allah, since Allah guided me to Islam, there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah (PBUH), and if I were to tell a lie I would have been ruined as were ruined those who had told lies, for Allah described those who told lies with the worst description He ever attributed to anybody else, as He sent down the Revelation:

They will swear by Allah to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijsun [i.e., Najasun (impure) because of their evil deeds], and Hell is their dwelling place – a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al-Fa’siqun (rebellious, disobedient to Allah)”. (9:95,96)

 Ka`b further added: “The matter of the three of us remained pending for decision apart from the case of those who had made excuses on oath before Messenger of Allah (PBUH) and he accepted those, took fresh oaths of allegiance from them and supplicated for their forgiveness. The Prophet (PBUH) kept our matter pending till Allah decided it. The three whose matter was deferred have been shown mercy. The reference here is not to our staying back from the expedition but to his delaying our matter and keeping it pending beyond the matter of those who made their excuses on oath which he accepted”.

[Al-Bukhari and Muslim]

 

 Another version adds: “Messenger of Allah (PBUH) set out for Tabuk on Thursday. He used to prefer to set out on journey on Thursday.” Another version says: “Messenger of Allah (PBUH) used to come back from a journey in the early forenoon and went straight to the mosque where he would perform two Rak`ah prayer. Afterwards he would seat himself there”.

 

Commentary:  This Hadith contains many aspects of warnings and advices, some of which are given below:

 

  1. A Muslim should always speak the truth even if he has to face troubles and turmoil for it because the Pleasure of Allah lies in truth.
  1. One must avoid at all costs the attitude of hypocrites because eventually one is ruined by it.
  1. In spite of hardship and stringency, one must take part in Jihad.
  1. For the admonition and exhortation of others, it gives justification for the economic boycott of even sincere Muslims who adopt wrong methods.
  1. One must face with forbearance the difficulties which come in the way of Deen.
  1. It is not praiseworthy that one gives in charity all the property he has. One must keep what is needed for the lawful needs.
  1. It is lawful to give something by way of gift and reward to a person who congratulates in the events of happiness.

      8. The ability to seek pardon is a gift from Allah for which one must express gratitude to Him.

      9. Any promise that one makes must be kept, etc. etc.


  1. Imran bin Al-Husain Al-Khuza`i (May Allah be pleased with him) reported: A woman from the tribe Juhainah came to Messenger of Allah (PBUH) while she was pregnant from (Zina) adultery and said to him: “O Messenger of Allah! I have committed an offense liable to Hadd (prescribed punishment), so exact the execution of the sentence.” Messenger of Allah (PBUH) called her guardian and said to him, “Treat her kindly. Bring her to me after the delivery of the child.” That man complied with the orders. At last the Prophet (PBUH) commanded to carry out the sentence. Her clothes were secured around her and she was stoned to death. The Prophet (PBUH) led her funeral prayers. `Umar submitted: “O Messenger of Allah! She committed Zina and you have performed funeral prayer for her?” He replied, “Verily, she made repentance which would suffice for seventy of the people of Al-Madinah if it is divided among them. Can there be any higher degree of repentance than that she sacrificed her life voluntarily to win the Pleasure of Allah, the Exalted?”.

[Muslim].

 

          Commentary: This Hadith highlights the following five points:

 

  1. It confirms the validity of the punishment of Rajm for the adulterer, that is to say that he should be stoned to death.
  1. The merit of sincere pardon.

      3.The description of fear of Allah as well as of accountability on the Day of Resurrection by the Prophet’s                       Companions, and their preference for punishment of sins in this world rather than in the Hereafter.

  1. It is permissible to perform the funeral prayer of one who has been guilty of major sins, provided he has not been taking them as lawful because in that case there is danger of disbelief..
  1. A pregnant woman cannot be punished with Rajm until she gives birth to the child and the period specified for suckling the baby is completed.

  1. Ibn ‘Abbas and Anas bin Malik (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “If a son of Adam were to own a valley full of gold, he would desire to have two. Nothing can fill his mouth except the earth (of the grave). Allah turns with mercy to him who turns to Him in repentance”.

[Al-Bukhari and Muslim].

 

Commentary:  This Hadith deals with man’s greed and his lust for material wealth. Only the person who has a perfect Faith can save himself from it.


  1. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, smiles at two men, one of them killed the other and both will enter Jannah. The first is killed by the other while he is fighting in the Cause of Allah, and thereafter Allah will turn in mercy to the second and guide him to accept Islam and then he dies as a Shaheed (martyr) fighting in the Cause of Allah.”

[Al-Bukhari and Muslim]

 

Commentary: Even the greatest sins, including those which one has committed before embracing Islam, are forgiven by repentance.

Smiling is also one of the Attributes of Allah, although we are unaware of the nature of it.

 REFERENCE:
BOOK: Riyadh ul Saaliheen
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