Overview (Verses 117 - 118)

Acceptance of Repentance

With the nature of the deal between God and the believers being such, to refrain from joining a jihād campaign by people who are able to do so is a very serious matter indeed. Hence it was necessary to examine why some people were reluctant to join such an expedition. The passage we are looking at explains how much grace God bestows on the believers, overlooking their hesitation and their slips, serious as these may be. It also speaks of the three people whose cases were deferred for judgement.

God has assuredly turned in His mercy to the Prophet, the Muhājirīn and the Anşār, who followed him in the hour of hardship, when the hearts of a group of them had almost faltered. Then again He turned to them in mercy; for He is compassionate towards them, merciful. And [so too] to the three who were left behind: when the earth, vast as it is, seemed to close in upon them, and their own souls had become too constricted, they realized that there was no refuge from God except by returning to Him. He then turned to them in mercy, so that they might repent. God is indeed the One who accepts repentance, the merciful. (Verses 117-118)

That God turned in His mercy to the Prophet should be understood with reference to the events of this expedition as a whole. It seems to be in line with what God said earlier to the Prophet: “May God forgive you [Prophet]! Why did you grant them permission [to stay behind] before you had come to know who were speaking the truth and who were the liars?” (Verse 43) That was when some of them who were really able to join the expedition came to him with fabricated excuses and he allowed them to stay behind. God pardoned him for his attitude which was based on his own discretion. He is told that it would have been better to wait until he had learnt who really had valid reasons for staying behind.

As for turning in mercy to the Muhājirīn and the Anşār, the verse outlines its causes. They are the ones “who followed him in the hour of hardship, when the hearts of a group of them had almost faltered.” (Verse 117) Some of them were slow to join the Muslim army, but they joined as it marched, as will be given in detail. These were among the most sincere of believers. Others listened to the hypocrites as they tried to dissuade the believers from going out to confront the Byzantines whom they described as fearsome fighters. Those, however, joined the army after their initial reluctance.

This call to arms occurred at the height of the summer, when resources were scarce, the weather was extremely hot, and when fruits had ripened. At such a time people would prefer to stay at home and do very little work; travelling in the desert was almost unbearable. It was the Prophet’s habit, whenever he intended to attack any people that he would not specify the particular place he was going to, or the particular people he wanted to attack, hoping to take his enemies by surprise. This time, the difficulties presented by the journey made him inform the Muslims exactly where they were going, so that they could prepare themselves as best as they could for the difficult task ahead.

The Prophet was informed that a group of hypocrites were meeting in the house of a Jew called Suwaylim to discourage people and dissuade them from joining the expedition. He sent Ţalĥah ibn `Ubaydullāh with a group of his Companions giving them instructions to burn the house down. Ţalĥah carried out the Prophet’s instructions. One of the people inside called al-Daĥĥāk tried to run away from the back of the house and he fell and broke his leg, but later repented. The others also jumped to safety.

The Prophet then gave orders to his Companions to speed up their preparations and urged those with money and property to spend generously, and to provide camels and horses for those who had none. Many of those who were rich came forward with generous donations. The one who gave the greatest donation was `Uthmān ibn `Affān. One report suggests that `Uthmān’s donation was 1,000 dinars (which was the gold currency). The Prophet said: “My Lord, be pleased with `Uthmān, for I am pleased with him.”

Another report transmitted by Aĥmad ibn Ĥanbal says: “When the Prophet made his speech encouraging his Companions to donate generously, `Uthmān said: `My commitment is to provide 100 camels with all their equipment.’ As the Prophet descended one step from the pulpit, `Uthmān made a further equal commitment. The Prophet came one step further down and `Uthmān increased his commitment to 300 camels, fully equipped. The Prophet was so deeply touched by the donation made by `Uthmān that he waved with his hand to express his admiration. He also said: “`Uthmān will not suffer in consequence of anything he does in future.’

Other reports mention the donations given by various people, each according to his means. `Abd al-Raĥmān ibn `Awf brought a donation of 4,000 dirhams (the silver currency at the time). He said to the Prophet: “All I own is 8,000 dirhams. I brought one half and kept the other half.” The Prophet said to him: “May God bless you for what you have kept and what you have donated.” Abū `Aqīl brought a quantity of dates and said: “Messenger of God, I have only some dates and I brought half of what I have, retaining the other for my family.” The hypocrites spoke ill of him, saying he only did this to remind the Prophet of his poverty. They further asked: would God and His Messenger be in need of this amount of dates?

In his commentary on the Qur’ān, al-Tabarī mentions the following comments on this verse: “God has assuredly turned in His mercy to the Prophet, the Muhājirīn and the Anşār, who followed him in the hour of hardship.” (Verse 117) This refers to the scarcity of funds, transport, equipment, provisions and water. “When the hearts of a group of them had almost faltered.” (Verse 117) They almost deviated from the truth. With all the difficulties they encountered, doubts might have crept in about the Prophet’s message. “Then again He turned to them in mercy.” (Verse 117) He guided them to revert to the truth and to show real steadfastness. “He is compassionate towards them, Merciful.” (Verse 117)

Such was the true value of events in that community. An accepted repentance was given such importance that a man would ride on horseback to deliver the news to its recipient, and another would go to the top of a mountain to shout it over so that he could be faster than the herald on horse. Joy felt by a brother and genuine congratulations are felt as a kindness that will never be forgotten by yesterday’s outcast who has just been rehabilitated. His is a day that is fittingly described by the Prophet: “Rejoice, for this is your happiest day since you were born!” As Ka`b says, the Prophet’s face was shining with delight. How kind and compassionate the Prophet was that his face beamed with pleasure because three of his Companions had been returned to the fold.

This, then, was the story of the three people who were left behind until God accepted their repentance. We have highlighted some of the impressions it gives us of the life of the early Muslim community and its values. As related by one of the three people who went through its experience, the story brings clear before our minds the meaning of the verse which states: “when the earth, vast as it is, seemed to close in upon them, and their own souls had become too constricted, they realized that there was no refuge from God except by returning to Him.” (Verse 118)

“When the earth, vast as it is, seemed to close in upon them.” (Verse 118) What is the earth? Its world is that of its inhabitants and the values that are upheld by them. Its expanse is as vast as the relationships between its people make it to be. Hence the description here is very truthful in its practical significance, as much as it is truthful in its artistic beauty. It shows the whole expanse of the earth becoming too narrow for those three. Its outer limits are brought too near to make it extremely tight, closing in on them. “And their own souls had become too constricted.” (Verse 118) It is as if their souls are a sort of a container that has become too small and tight. They can hardly breathe as it tightens over them. What happened then was that “they realized that there was no refuge from God except by returning to Him.” (Verse 118) That applies to all creation. None can have any refuge from God except in Him, because He has power over the whole universe. Yet stating this fact at this point, in an atmosphere of sadness imparts an air of stress and despair that can only be cleared by God Himself.

Then hope is restored and release is granted: “He then turned to them in mercy, so that they might repent. God is indeed the One who accepts repentance, the Merciful.” (Verse 118) He has turned to them in mercy with regard to this particular error, so that they might make a general repentance which covers all their past sins. This means that they would watch God eagerly to guard against any future error. This is explained by Ka`b: When I sat down facing him, I said to him, ‘Messenger of God, I will make my repentance complete by giving away all my property in charity.’ The Prophet said, ‘Keep some of your property, for that is better for you.’ I answered that I would keep my share in Khaybar. I then added that I was forgiven only because I told the truth, and I would make my repentance complete by never telling a lie at any time in my life. I feel that the greatest grace God has bestowed on me ever since He guided me to accept Islam is my telling the truth to the Prophet on that day... I have never knowingly or deliberately told a lie ever since I said that to the Prophet. I pray to God to help me keep my word for the rest of my life.

That is all that we can say in comment on this highly inspiring story and the unique style in which it is reported in the Qur’ān. We praise God for what He has guided us to write about it here, and we hope to make a longer discussion of it in future.

A Turn of Mercy

Some Muslims were so poor that they could not find transport for themselves to join the army. There were seven people, mostly from the Anşār, who could obtain neither a camel nor a horse. They, therefore, went to the Prophet to explain their situation and requested him to provide them with some transport. The Prophet explained that he had nothing available. All the horses and camels were allotted to other people and he had none left. The seven men went back to their homes with tears in their eyes. They were made entirely helpless by their poverty.

Two of the seven men, `Abd al-Raĥmān ibn Ka`b and `Abdullāh ibn Mughaffil, were still in tears when they met a man called Yāmīn ibn `Umayr. He asked them why they were crying and they told them that they were prevented from joining the army by their poverty and the fact that the Prophet did not have any spare camels to give them. He offered them a camel of his own to share between them and also gave them some dates to eat on their journey. Thus they were able to join.

Another report speaks of another man among the seven, `Ilbah ibn Zayd. That night, knowing he could not join the army, he prayed for a long while. He reflected on the situation and tears sprang to his eyes. Then he addressed God with this emotional prayer: “My Lord, You have commanded us to go on jihād and You have encouraged us not to abandon this duty. Yet You have not given me what I need in order to be able to go on this campaign. Your Messenger cannot give me any means of transport. I, therefore, give in charity to every Muslim any right which I hold against him for a wrong he has done to me, whether in matters of money or self or honour.”

The following morning, the man joined the dawn prayers as he always did. The Prophet asked, “Where is the man who was charitable last night?” Nobody replied. The Prophet repeated the question and said, “Let this man stand up.” `Ilbah stood up and explained to the Prophet what he had done. The Prophet said, “By Him Who holds my soul in His hand, this has been credited to you as zakāt accepted by God.”

The Prophet then ordered the Muslims who joined him to march. There were about 30,000 in the army, made up of the people of Madinah and the bedouin tribes in the surrounding area. A few individuals among the Muslims did not join the army, although they did not entertain any doubt about the truth of Islam, or their duty to be in the army. Among these were Ka`b ibn Mālik, Murārah ibn al- Rabī` and Hilāl ibn Umayyah, [these were the three whose cases will be discussed in detail shortly] and also Abū Khaythamah and `Umayr ibn Wahb al-Jumaĥī. The Prophet ordered his forces to encamp at a place called Thaniyyat al-Wadā`, just outside Madinah, while Abdullāh ibn Ubayy, known as the chief of the hypocrites, encamped with his followers separately a short distance apart. One report by Ibn Isĥāq suggests that his group was claimed to be of similar strength, but this was highly unlikely. Other reports confirm that those who actually stayed behind were less than one hundred. When the Prophet moved on, `Abdullāh ibn Ubayy stayed behind along with other hypocrites.

The Prophet and his army then started their march. The going was very tough indeed. It was only natural that among the 30,000 who were in the army, there would be some who might not be able to keep pace with the rest. Every time a man fell behind, his case was reported to the Prophet. Every time the Prophet gave the same answer: “Leave him alone. If he is good, God will see to it that he will catch up with you. If he is otherwise, good riddance.”

At one stage of the journey, a man of no lesser standing in the Muslim community than Abū Dharr, one of the Muhājirīn and also among the earliest of them to accept Islam, was falling behind. His camel was no longer able to keep pace with the army. Some people went to the Prophet to report the fact, but he gave them the same answer: “Leave him alone. If he is good, God will see to it that he will catch up with you. If he is otherwise, good riddance.”

Abū Dharr gave his camel every chance to pick up strength. He then realized that it was useless: the camel was absolutely exhausted. Feeling that there was no alternative, Abū Dharr dismounted, took his belongings off his camel and walked at a fast pace, hoping to catch up with the Prophet.

Soon, the Prophet stopped for a short while to allow the army a little rest. This stop gave Abū Dharr the chance to catch up. Someone standing near the Prophet pointed to the direction from which Abū Dharr was coming and said, “Messenger of God, there is a man walking alone in our trail.” The Prophet said, “Let it be Abū Dharr.” When the man drew nearer, they said: “Messenger of God, it is indeed Abū Dharr.” The Prophet said, “May God have mercy on Abū Dharr: he walks alone, dies alone and will be resurrected alone.”

One of the few believers who stayed behind in Madinah was Abū Khaythamah. A few days after the army had moved out, he went back home to rest on a day when it was extremely hot. He had two wives.

At home, there were all the comforts one needed on such a hot day. Each of his two wives had prepared her sitting place in a well-shaded area of the yard. Each had prepared food and cold water for her husband. When he came in, he looked at his two wives and what they had prepared for him. He reflected a little, then he said to his wives: “God’s Messenger (peace be upon him) is suffering the burning sun and the stormy wind, while I, Abū Khaythamah, enjoy the cool shade and delicious food in the company of two pretty women in my own home? This is unfair. By God, I will not enter either of your two places until I have caught up with God’s Messenger. Prepare some food for me to keep me going on my journey.” When the food was prepared, he mounted his camel and went as fast as he could. He did not manage to catch up with the army until it arrived at Tabūk.

On his way, Abū Khaythamah met `Umayr ibn Wahb al-Jumaĥī, who was also travelling fast to catch up with the army. Apparently, `Umayr had some good reason for his delay. The two travelled together until they were close to Tabūk. Abū Khaythamah then said to `Umayr: “I have perpetrated something bad. It may be advisable for you to slow down a little until I catch up with the Prophet (peace be upon him).”

`Umayr slowed down and Abū Khaythamah continued to travel at speed. When his figure was visible to the army encamping at Tabūk, some of the Prophet’s Companions drew his attention to the person travelling alone. The Prophet said: “Let it be Abū Khaythamah.” When the man drew nearer, they said: “Messenger of God, it is indeed Abū Khaythamah.”

When he reached the place where the Prophet was, he dismounted and greeted the Prophet. The Prophet spoke to him a phrase which implied warning. Interpreters suggest that it meant that he, Abū Khaythamah, had brought himself very close to destruction. Abū Khaythamah related his story, and the Prophet prayed to God to forgive him.