Narrated `Abdullah bin Ka`b bin Malik: Who, from among Ka`b' on , wa the guide of Ka`b when he became blind: I heard Ka`b bin Malik narrating the tory of (the Ghazwa of) Tabuk in which he failed to take part. Ka`b aid, "I did not remain behind Allah' Me enger (ﷺ) in any Ghazwa that he fought except the Ghazwa of Tabuk, and I failed to take part in the Ghazwa of Badr, but Allah did not admoni h anyone who had not participated in it, for in fact, Allah' Me enger (ﷺ) had gone out in earch of the caravan of Qurai h till Allah made them (i.e. the Mu lim ) and their enemy meet without any appointment. I witne ed the night of Al-`Aqaba (pledge) with Allah' Me enger (ﷺ) when we pledged for I lam, and I would not exchange it for the Badr battle although the Badr battle i more popular among t the people than it (i.e. Al-`Aqaba pledge). A for my new (in thi battle of Tabuk), I had never been tronger or wealthier than I wa when I remained behind the Prophet (ﷺ) in that Ghazwa. By Allah, never had I two he-camel before, but I had then at the time of thi Ghazwa. Whenever Allah' Me enger (ﷺ) wanted to make a Ghazwa, he u ed to hide hi intention by apparently referring to different Ghazwa till it wa the time of that Ghazwa (of Tabuk) which Allah' Me enger (ﷺ) fought in evere heat, facing, a long journey, de ert, and the great number of enemy. So the Prophet (ﷺ) announced to the Mu lim clearly (their de tination) o that they might get prepared for their Ghazwa. So he informed them clearly of the de tination he wa going to. Allah' Me enger (ﷺ) wa accompanied by a large number of Mu lim who could not be li ted in a book namely, a regi ter." Ka`b added, "Any man who intended to be ab ent would think that the matter would remain hidden unle Allah revealed it through Divine Revelation. So Allah' Me enger (ﷺ) fought that Ghazwa at the time when the fruit had ripened and the hade looked plea ant. Allah' Me enger (ﷺ) and hi companion prepared for the battle and I tarted to go out in order to get my elf ready along with them, but I returned without doing anything. I would ay to my elf, 'I can do that.' So I kept on delaying it every now and then till the people got ready and Allah' Me enger (ﷺ) and the Mu lim along with him departed, and I had not prepared anything for my departure, and I aid, I will prepare my elf (for departure) one or two day after him, and then join them.' In the morning following their departure, I went out to get my elf ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything. Such wa the ca e with me till they hurried away and the battle wa mi ed (by me). Even then I intended to depart to take them over. I wi h I had done o! But it wa not in my luck. So, after the departure of Allah' Me enger (ﷺ), whenever I went out and walked among t the people (i.e, the remaining per on ), it grieved me that I could ee none around me, but one accu ed of hypocri y or one of tho e weak men whom Allah had excu ed. Allah' Me enger (ﷺ) did not remember me till he reached Tabuk. So while he wa itting among t the people in Tabuk, he aid, 'What did Ka`b do?' A man from Banu Salama aid, 'O Allah' Me enger (ﷺ)! He ha been topped by hi two Burda (i.e. garment ) and hi looking at hi own flank with pride.' Then Mu`adh bin Jabal aid, 'What a bad thing you have aid! By Allah! O Allah Apo tle! We know nothing about him but good.' Allah' Me enger (ﷺ) kept ilent." Ka`b bin Malik added, "When I heard that he (i.e. the Prophet (ﷺ) ) wa on hi way back to Medina. I got dipped in my concern, and began to think of fal e excu e , aying to my elf, 'How can I avoid hi anger tomorrow?' And I took the advice of wi e member of my family in thi matter. When it wa aid that Allah' Me enger (ﷺ), had come near all the evil fal e excu e abandoned from my mind and I knew well that I could never come out of thi problem by forging a fal e tatement. Then I decided firmly to peak the truth. So Allah' Me enger (ﷺ) arrived in the morning, and whenever he returned from a journey., he u ed to vi it the Mo que fir t of all and offer a two-rak`at prayer therein and then it for the people. So when he had done all that (thi time), tho e who had failed to join the battle (of Tabuk) came and tarted offering (fal e) excu e and taking oath before him. They were omething over eighty men; Allah' Me enger (ﷺ) accepted the excu e they had expre ed, took their pledge of allegiance a ked for Allah' Forgivene for them, and left the ecret of their heart for Allah to judge. Then I came to him, and when I greeted him, he miled a mile of an angry per on and then aid, 'Come on.' So I came walking till I at before him. He aid to me, 'What topped you from joining u . Had you not purcha ed an animal For carrying you?' I an wered, "Ye , O Allah' Me enger (ﷺ)! But by Allah, if I were itting before any per on from among the people of the world other than you, I would have avoided hi anger with an excu e. By Allah, I have been be towed with the power of peaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to eek your favor, Allah would urely make you angry with me in the near future, but if I tell you the truth, though you will get angry becau e of it, I hope for Allah' Forgivene . Really, by Allah, there wa no excu e for me. By Allah, I had never been tronger or wealthier than I wa when I remained behind you.' Then Allah' Me enger (ﷺ) aid, 'A regard thi man, he ha urely told the truth. So get up till Allah decide your ca e.' I got up, and many men of Banu Salama followed me and aid to me. 'By Allah, we never witne ed you doing any in before thi . Surely, you failed to offer excu e to Allah' Me enger (ﷺ) a the other who did not join him, have offered. The prayer of Allah' Me enger (ﷺ) to Allah to forgive you would have been ufficient for you.' By Allah, they continued blaming me o much that I intended to return (to the Prophet) and accu e my elf of having told a lie, but I aid to them, 'I there anybody el e who ha met the ame fate a I have?' They replied, 'Ye , there are two men who have aid the ame thing a you have, and to both of them wa given the ame order a given to you.' I aid, 'Who are they?' They replied, Murara bin Ar-Rabi Al- Amri and Hilal bin Umaiya Al-Waqifi.' By that they mentioned to me two piou men who had attended the Ghazwa (Battle) of Badr, and in whom there wa an example for me. So I did not change my mind when they mentioned them to me. Allah' Me enger (ﷺ) forbade all the Mu lim to talk to u , the three afore aid per on out of all tho e who had remained behind in that Ghazwa. So we kept away from the people and they changed their attitude toward u till the very land (where I lived) appeared trange to me a if I did not know it. We remained in that condition for fifty night . A regard my two fellow , they remained in their hou e and kept on weeping, but I wa the younge t of them and the firme t of them, o I u ed to go out and witne the prayer along with the Mu lim and roam about in the market , but none would talk to me, and I would come to Allah' Me enger (ﷺ) and greet him while he wa itting In hi gathering after the prayer, and I would wonder whether the Prophet (ﷺ) did move hi lip in return to my greeting or not. Then I would offer my prayer near to him and look at him tealthily. When I wa bu y with my prayer, he would turn hi face toward me, but when I turned my face to him, he would turn hi face away from me. When thi har h attitude of the people la ted long, I walked till I caled the wall of the garden of Abu Qatada who wa my cou in and deare t per on to me, and I offered my greeting to him. By Allah, he did not return my greeting . I aid, 'O Abu Qatada! I be eech you by Allah! Do you know that I love Allah and Hi Apo tle?' He kept quiet. I a ked him again, be eeching him by Allah, but he remained ilent. Then I a ked him again in the Name of Allah. He aid, "Allah and Hi Apo tle know it better.' Thereupon my eye flowed with tear and I returned and jumped over the wall." Ka`b added, "While I wa walking in the market of Medina, uddenly I aw a Nabati (i.e. a Chri tian farmer) from the Nabati of Sham who came to ell hi grain in Medina, aying, 'Who will lead me to Ka`b bin Malik?' The people began to point (me) out for him till he came to me and handed me a letter from the king of Gha an in which the following wa written: "To proceed, I have been informed that your friend (i.e. the Prophet (ﷺ) ) ha treated you har hly. Anyhow, Allah doe not let you live at a place where you feel inferior and your right i lo t. So join u , and we will con ole you." When I read it, I aid to my elf, 'Thi i al o a ort of a te t.' Then I took the letter to the oven and made a fire therein by burning it. When forty out of the fifty night elap ed, behold ! There came to me the me enger of Allah' Me enger (ﷺ) and aid, 'Allah' Me enger (ﷺ) order you to keep away from your wife,' I aid, 'Should I divorce her; or el e! what hould I do?' He aid, 'No, only keep aloof from her and do not cohabit her.' The Prophet (ﷺ) ent the ame me age to my two fellow . Then I aid to my wife. 'Go to your parent and remain with them till Allah give Hi Verdict in thi matter." Ka`b added, "The wife of Hilal bin Umaiya came to Apo tle and aid, 'O Allah' Me enger (ﷺ)! Hilal bin Umaiya i a helple old man who ha no ervant to attend on him. Do you di like that I hould erve him? ' He aid, 'No (you can erve him) but he hould not come near you.' She aid, 'By Allah, he ha no de ire for anything. By, Allah, he ha never cea ed weeping till hi ca e began till thi day of hi .' (continued...) (continuing... 1): -5.702:... ... On that, ome of my family member aid to me, 'Will you al o a k Allah' Me enger (ﷺ) to permit your wife (to erve you) a he ha permitted the wife of Hilal bin Umaiya to erve him?' I aid, 'By Allah, I will not a k the permi ion of Allah' Me enger (ﷺ) regarding her, for I do not know What Allah' Me enger (ﷺ) would ay if I a ked him to permit her (to erve me) while I am a young man.' Then I remained in that tate for ten more night after that till the period of fifty night wa completed tarting from the time when Allah' Me enger (ﷺ) prohibited the people from talking to u . When I had offered the Fajr prayer on the 50th morning on the roof of one of our hou e and while I wa itting in the condition which Allah de cribed (in the Qur'an) i.e. my very oul eemed traitened to me and even the earth eemed narrow to me for all it paciou ne , there I heard the voice of one who had a cended the mountain of Sala' calling with hi loude t voice, 'O Ka`b bin Malik! Be happy (by receiving good tiding ).' I fell down in pro tration before Allah, realizing that relief ha come. Allah' Me enger (ﷺ) had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate u . Some bringer of good tiding went out to my two fellow , and a hor eman came to me in ha te, and a man of Banu A lam came running and a cended the mountain and hi voice wa wifter than the hor e. When he (i.e. the man) who e voice I had heard, came to me conveying the good tiding , I took off my garment and dre ed him with them; and by Allah, I owned no other garment than them on that day. Then I borrowed two garment and wore them and went to Allah' Apo tle. The people tarted receiving me in batche , congratulating me on Allah' Acceptance of my repentance, aying, 'We congratulate you on Allah' Acceptance of your repentance." Ka`b further aid, "When I entered the Mo que. I aw Allah' Me enger (ﷺ) itting with the people around him. Talha bin Ubaidullah wiftly came to me, hook hand with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrant ) got up for me except him (i.e. Talha), and I will never forget thi for Talha." Ka`b added, "When I greeted Allah' Me enger (ﷺ) he, hi face being bright with joy, aid "Be happy with the be t day that you have got ever ince your mother delivered you." Ka`b added, "I aid to the Prophet (ﷺ) 'I thi forgivene from you or from Allah?' He aid, 'No, it i from Allah.' Whenever Allah' Me enger (ﷺ) became happy, hi face would hine a if it were a piece of moon, and we all knew that characteri tic of him. When I at before him, I aid, 'O Allah' Me enger (ﷺ)! Becau e of the acceptance of my repentance I will give up all my wealth a alm for the Sake of Allah and Hi Apo tle. Allah' Apo tle aid, 'Keep ome of your wealth, a it will be better for you.' I aid, 'So I will keep my hare from Khaibar with me,' and added, 'O Allah' Me enger (ﷺ)! Allah ha aved me for telling the truth; o it i a part of my repentance not to tell but the truth a long a I am alive. By Allah, I do not know anyone of the Mu lim whom Allah ha helped fortelling the truth more than me. Since I have mentioned that truth to Allah' Me enger (ﷺ) till today, I have never intended to tell a lie. I hope that Allah will al o ave me (from telling lie ) the re t of my life. So Allah revealed to Hi Apo tle the Ver e:-- "Verily, Allah ha forgiven the Prophet, the Muhajirin (i.e. Emigrant (up to Hi Saying) And be with tho e who are true (in word and deed)." (9.117-119) By Allah, Allah ha never be towed upon me, apart from Hi guiding me to I lam, a Greater ble ing than the fact that I did not tell a lie to Allah' Me enger (ﷺ) which would have cau ed me to peri h a tho e who have told a lie peri hed, for Allah de cribed tho e who told lie with the wor t de cription He ever attributed to anybody el e. Allah aid:-- "They (i.e. the hypocrite ) will wear by Allah to you when you return to them (up to Hi Saying) Certainly Allah i not plea ed with the rebelliou people-- " (9.95-96) Ka`b added, "We, the three per on , differed altogether from tho e who e excu e Allah' Apo tle accepted when they wore to him. He took their pledge of allegiance and a ked Allah to forgive them, but Allah' Me enger (ﷺ) left our ca e pending till Allah gave Hi Judgment about it. A for that Allah aid):-- And to the three (He did for give al o) who remained behind." (9.118) What Allah aid (in thi Ver e) doe not indicate our failure to take part in the Ghazwa, but it refer to the deferment of making a deci ion by the Prophet (ﷺ) about our ca e in contra t to the ca e of tho e who had taken an oath before him and he excu ed them by accepting their excu e .

Narrated `Abdullah bin Ka`b bin Malik: Who, from among Ka`b' on , wa the guide of Ka`b when he became blind: I heard Ka`b bin Malik narrating the tory of (the Ghazwa of) Tabuk in which he failed to take part. Ka`b aid, "I did not remain behind Allah' Me enger (ﷺ) in any Ghazwa that he fought except the Ghazwa of Tabuk, and I failed to take part in the Ghazwa of Badr, but Allah did not admoni h anyone who had not participated in it, for in fact, Allah' Me enger (ﷺ) had gone out in earch of the caravan of Qurai h till Allah made them (i.e. the Mu lim ) and their enemy meet without any appointment. I witne ed the night of Al-`Aqaba (pledge) with Allah' Me enger (ﷺ) when we pledged for I lam, and I would not exchange it for the Badr battle although the Badr battle i more popular among t the people than it (i.e. Al-`Aqaba pledge). A for my new (in thi battle of Tabuk), I had never been tronger or wealthier than I wa when I remained behind the Prophet (ﷺ) in that Ghazwa. By Allah, never had I two he-camel before, but I had then at the time of thi Ghazwa. Whenever Allah' Me enger (ﷺ) wanted to make a Ghazwa, he u ed to hide hi intention by apparently referring to different Ghazwa till it wa the time of that Ghazwa (of Tabuk) which Allah' Me enger (ﷺ) fought in evere heat, facing, a long journey, de ert, and the great number of enemy. So the Prophet (ﷺ) announced to the Mu lim clearly (their de tination) o that they might get prepared for their Ghazwa. So he informed them clearly of the de tination he wa going to. Allah' Me enger (ﷺ) wa accompanied by a large number of Mu lim who could not be li ted in a book namely, a regi ter." Ka`b added, "Any man who intended to be ab ent would think that the matter would remain hidden unle Allah revealed it through Divine Revelation. So Allah' Me enger (ﷺ) fought that Ghazwa at the time when the fruit had ripened and the hade looked plea ant. Allah' Me enger (ﷺ) and hi companion prepared for the battle and I tarted to go out in order to get my elf ready along with them, but I returned without doing anything. I would ay to my elf, 'I can do that.' So I kept on delaying it every now and then till the people got ready and Allah' Me enger (ﷺ) and the Mu lim along with him departed, and I had not prepared anything for my departure, and I aid, I will prepare my elf (for departure) one or two day after him, and then join them.' In the morning following their departure, I went out to get my elf ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything. Such wa the ca e with me till they hurried away and the battle wa mi ed (by me). Even then I intended to depart to take them over. I wi h I had done o! But it wa not in my luck. So, after the departure of Allah' Me enger (ﷺ), whenever I went out and walked among t the people (i.e, the remaining per on ), it grieved me that I could ee none around me, but one accu ed of hypocri y or one of tho e weak men whom Allah had excu ed. Allah' Me enger (ﷺ) did not remember me till he reached Tabuk. So while he wa itting among t the people in Tabuk, he aid, 'What did Ka`b do?' A man from Banu Salama aid, 'O Allah' Me enger (ﷺ)! He ha been topped by hi two Burda (i.e. garment ) and hi looking at hi own flank with pride.' Then Mu`adh bin Jabal aid, 'What a bad thing you have aid! By Allah! O Allah Apo tle! We know nothing about him but good.' Allah' Me enger (ﷺ) kept ilent." Ka`b bin Malik added, "When I heard that he (i.e. the Prophet (ﷺ) ) wa on hi way back to Medina. I got dipped in my concern, and began to think of fal e excu e , aying to my elf, 'How can I avoid hi anger tomorrow?' And I took the advice of wi e member of my family in thi matter. When it wa aid that Allah' Me enger (ﷺ), had come near all the evil fal e excu e abandoned from my mind and I knew well that I could never come out of thi problem by forging a fal e tatement. Then I decided firmly to peak the truth. So Allah' Me enger (ﷺ) arrived in the morning, and whenever he returned from a journey., he u ed to vi it the Mo que fir t of all and offer a two-rak`at prayer therein and then it for the people. So when he had done all that (thi time), tho e who had failed to join the battle (of Tabuk) came and tarted offering (fal e) excu e and taking oath before him. They were omething over eighty men; Allah' Me enger (ﷺ) accepted the excu e they had expre ed, took their pledge of allegiance a ked for Allah' Forgivene for them, and left the ecret of their heart for Allah to judge. Then I came to him, and when I greeted him, he miled a mile of an angry per on and then aid, 'Come on.' So I came walking till I at before him. He aid to me, 'What topped you from joining u . Had you not purcha ed an animal For carrying you?' I an wered, "Ye , O Allah' Me enger (ﷺ)! But by Allah, if I were itting before any per on from among the people of the world other than you, I would have avoided hi anger with an excu e. By Allah, I have been be towed with the power of peaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to eek your favor, Allah would urely make you angry with me in the near future, but if I tell you the truth, though you will get angry becau e of it, I hope for Allah' Forgivene . Really, by Allah, there wa no excu e for me. By Allah, I had never been tronger or wealthier than I wa when I remained behind you.' Then Allah' Me enger (ﷺ) aid, 'A regard thi man, he ha urely told the truth. So get up till Allah decide your ca e.' I got up, and many men of Banu Salama followed me and aid to me. 'By Allah, we never witne ed you doing any in before thi . Surely, you failed to offer excu e to Allah' Me enger (ﷺ) a the other who did not join him, have offered. The prayer of Allah' Me enger (ﷺ) to Allah to forgive you would have been ufficient for you.' By Allah, they continued blaming me o much that I intended to return (to the Prophet) and accu e my elf of having told a lie, but I aid to them, 'I there anybody el e who ha met the ame fate a I have?' They replied, 'Ye , there are two men who have aid the ame thing a you have, and to both of them wa given the ame order a given to you.' I aid, 'Who are they?' They replied, Murara bin Ar-Rabi Al- Amri and Hilal bin Umaiya Al-Waqifi.' By that they mentioned to me two piou men who had attended the Ghazwa (Battle) of Badr, and in whom there wa an example for me. So I did not change my mind when they mentioned them to me. Allah' Me enger (ﷺ) forbade all the Mu lim to talk to u , the three afore aid per on out of all tho e who had remained behind in that Ghazwa. So we kept away from the people and they changed their attitude toward u till the very land (where I lived) appeared trange to me a if I did not know it. We remained in that condition for fifty night . A regard my two fellow , they remained in their hou e and kept on weeping, but I wa the younge t of them and the firme t of them, o I u ed to go out and witne the prayer along with the Mu lim and roam about in the market , but none would talk to me, and I would come to Allah' Me enger (ﷺ) and greet him while he wa itting In hi gathering after the prayer, and I would wonder whether the Prophet (ﷺ) did move hi lip in return to my greeting or not. Then I would offer my prayer near to him and look at him tealthily. When I wa bu y with my prayer, he would turn hi face toward me, but when I turned my face to him, he would turn hi face away from me. When thi har h attitude of the people la ted long, I walked till I caled the wall of the garden of Abu Qatada who wa my cou in and deare t per on to me, and I offered my greeting to him. By Allah, he did not return my greeting . I aid, 'O Abu Qatada! I be eech you by Allah! Do you know that I love Allah and Hi Apo tle?' He kept quiet. I a ked him again, be eeching him by Allah, but he remained ilent. Then I a ked him again in the Name of Allah. He aid, "Allah and Hi Apo tle know it better.' Thereupon my eye flowed with tear and I returned and jumped over the wall." Ka`b added, "While I wa walking in the market of Medina, uddenly I aw a Nabati (i.e. a Chri tian farmer) from the Nabati of Sham who came to ell hi grain in Medina, aying, 'Who will lead me to Ka`b bin Malik?' The people began to point (me) out for him till he came to me and handed me a letter from the king of Gha an in which the following wa written: "To proceed, I have been informed that your friend (i.e. the Prophet (ﷺ) ) ha treated you har hly. Anyhow, Allah doe not let you live at a place where you feel inferior and your right i lo t. So join u , and we will con ole you." When I read it, I aid to my elf, 'Thi i al o a ort of a te t.' Then I took the letter to the oven and made a fire therein by burning it. When forty out of the fifty night elap ed, behold ! There came to me the me enger of Allah' Me enger (ﷺ) and aid, 'Allah' Me enger (ﷺ) order you to keep away from your wife,' I aid, 'Should I divorce her; or el e! what hould I do?' He aid, 'No, only keep aloof from her and do not cohabit her.' The Prophet (ﷺ) ent the ame me age to my two fellow . Then I aid to my wife. 'Go to your parent and remain with them till Allah give Hi Verdict in thi matter." Ka`b added, "The wife of Hilal bin Umaiya came to Apo tle and aid, 'O Allah' Me enger (ﷺ)! Hilal bin Umaiya i a helple old man who ha no ervant to attend on him. Do you di like that I hould erve him? ' He aid, 'No (you can erve him) but he hould not come near you.' She aid, 'By Allah, he ha no de ire for anything. By, Allah, he ha never cea ed weeping till hi ca e began till thi day of hi .' (continued...) (continuing... 1): -5.702:... ... On that, ome of my family member aid to me, 'Will you al o a k Allah' Me enger (ﷺ) to permit your wife (to erve you) a he ha permitted the wife of Hilal bin Umaiya to erve him?' I aid, 'By Allah, I will not a k the permi ion of Allah' Me enger (ﷺ) regarding her, for I do not know What Allah' Me enger (ﷺ) would ay if I a ked him to permit her (to erve me) while I am a young man.' Then I remained in that tate for ten more night after that till the period of fifty night wa completed tarting from the time when Allah' Me enger (ﷺ) prohibited the people from talking to u . When I had offered the Fajr prayer on the 50th morning on the roof of one of our hou e and while I wa itting in the condition which Allah de cribed (in the Qur'an) i.e. my very oul eemed traitened to me and even the earth eemed narrow to me for all it paciou ne , there I heard the voice of one who had a cended the mountain of Sala' calling with hi loude t voice, 'O Ka`b bin Malik! Be happy (by receiving good tiding ).' I fell down in pro tration before Allah, realizing that relief ha come. Allah' Me enger (ﷺ) had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate u . Some bringer of good tiding went out to my two fellow , and a hor eman came to me in ha te, and a man of Banu A lam came running and a cended the mountain and hi voice wa wifter than the hor e. When he (i.e. the man) who e voice I had heard, came to me conveying the good tiding , I took off my garment and dre ed him with them; and by Allah, I owned no other garment than them on that day. Then I borrowed two garment and wore them and went to Allah' Apo tle. The people tarted receiving me in batche , congratulating me on Allah' Acceptance of my repentance, aying, 'We congratulate you on Allah' Acceptance of your repentance." Ka`b further aid, "When I entered the Mo que. I aw Allah' Me enger (ﷺ) itting with the people around him. Talha bin Ubaidullah wiftly came to me, hook hand with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrant ) got up for me except him (i.e. Talha), and I will never forget thi for Talha." Ka`b added, "When I greeted Allah' Me enger (ﷺ) he, hi face being bright with joy, aid "Be happy with the be t day that you have got ever ince your mother delivered you." Ka`b added, "I aid to the Prophet (ﷺ) 'I thi forgivene from you or from Allah?' He aid, 'No, it i from Allah.' Whenever Allah' Me enger (ﷺ) became happy, hi face would hine a if it were a piece of moon, and we all knew that characteri tic of him. When I at before him, I aid, 'O Allah' Me enger (ﷺ)! Becau e of the acceptance of my repentance I will give up all my wealth a alm for the Sake of Allah and Hi Apo tle. Allah' Apo tle aid, 'Keep ome of your wealth, a it will be better for you.' I aid, 'So I will keep my hare from Khaibar with me,' and added, 'O Allah' Me enger (ﷺ)! Allah ha aved me for telling the truth; o it i a part of my repentance not to tell but the truth a long a I am alive. By Allah, I do not know anyone of the Mu lim whom Allah ha helped fortelling the truth more than me. Since I have mentioned that truth to Allah' Me enger (ﷺ) till today, I have never intended to tell a lie. I hope that Allah will al o ave me (from telling lie ) the re t of my life. So Allah revealed to Hi Apo tle the Ver e:-- "Verily, Allah ha forgiven the Prophet, the Muhajirin (i.e. Emigrant (up to Hi Saying) And be with tho e who are true (in word and deed)." (9.117-119) By Allah, Allah ha never be towed upon me, apart from Hi guiding me to I lam, a Greater ble ing than the fact that I did not tell a lie to Allah' Me enger (ﷺ) which would have cau ed me to peri h a tho e who have told a lie peri hed, for Allah de cribed tho e who told lie with the wor t de cription He ever attributed to anybody el e. Allah aid:-- "They (i.e. the hypocrite ) will wear by Allah to you when you return to them (up to Hi Saying) Certainly Allah i not plea ed with the rebelliou people-- " (9.95-96) Ka`b added, "We, the three per on , differed altogether from tho e who e excu e Allah' Apo tle accepted when they wore to him. He took their pledge of allegiance and a ked Allah to forgive them, but Allah' Me enger (ﷺ) left our ca e pending till Allah gave Hi Judgment about it. A for that Allah aid):-- And to the three (He did for give al o) who remained behind." (9.118) What Allah aid (in thi Ver e) doe not indicate our failure to take part in the Ghazwa, but it refer to the deferment of making a deci ion by the Prophet (ﷺ) about our ca e in contra t to the ca e of tho e who had taken an oath before him and he excu ed them by accepting their excu e .

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