Surah At-Tawbah (9): Verse 118

"And [He turned in forgiveness] to the three who were left behind..."

Issues in the Verse:

This statement is connected (conjoined) to the first part of the verse (referring to the Prophet, the Emigrants, and the Helpers). The implied meaning is: "Allah turned in forgiveness to the Prophet, the Emigrants, and the Helpers who followed him in the hour of hardship, and to the three who were left behind."

The benefit of this conjunction is that when the mention of their repentance is coupled with the repentance of the Prophet (PBUH) and the early Muslims, it indicates the great honor and reverence accorded to them. This conjunction implies that the acceptance of the repentance of the Prophet (PBUH) and the Emigrants and Helpers is in the same category as the acceptance of the repentance of these three, which necessitates elevating their status and confirming their deservingness of that acceptance.

These three are the ones mentioned in the verse: {And others whose affair is deferred to Allah's command} (9:106). There are differing opinions regarding why they were described as being "left behind" (khullifū):

1. Not an Order to Stay Behind: It does not mean they were commanded to stay behind, nor that the Messenger (PBUH) was pleased with their staying behind. It is like saying to your companion, "Where did you leave so-and-so?" He replies, "In such-and-such a place," not meaning he ordered him to stay, but simply that he was left behind by him.
2. Delay Due to Preparation: It is possible that these three intended to go on the expedition, and the Messenger (PBUH) permitted them a delay to gather their necessary equipment. When they remained for a period, laziness and idleness appeared, making it valid to say the Messenger (PBUH) "left them behind" (khallafahu al-Rasūl).
3. Delay in Acceptance of Repentance: The story of a group of people is narrated, referring to those whose affair is deferred to Allah's command (9:106). In this context, being "left behind" (khullifū) means their repentance was postponed in acceptance compared to the first group. Ka'b ibn Malik, one of the three, stated: "Allah's saying concerning us, {And [He turned in forgiveness] to the three who were left behind}, is not about us staying behind (in the expedition); rather, it is the Messenger of Allah (PBUH) postponing our matter to point to His saying: {And others whose affair is deferred to Allah's command}."

The author of Al-Kashshāf mentioned that the reading khullifū (left behind) was recited, meaning they were left behind in Madinah while the fighters went on the expedition. This is derived from the root meaning of khalāfa (to succeed/remain behind) and the odor of the mouth (khulūf al-famm).

Ja'far al-Sadiq recited it as khālafū (they opposed/differed).

Al-A'mash recited it as al-mukhallafeen (the ones who were caused to be left behind).

These three individuals were: Ka'b ibn Malik (the poet), Hilal ibn Umayyah (concerning whom the verse of li'ān was revealed), and Murarah ibn al-Rabi'. There are two main views regarding this story:

First View (They Went Behind the Prophet): They did go behind the Messenger (PBUH). Al-Hasan narrated that one of them owned land worth one hundred thousand dirhams. He said: "O land, nothing kept me from the Messenger of Allah (PBUH) except you! Go, you are in the cause of Allah. I will cross the deserts until I reach the Prophet (PBUH)." He did so. The second had a family and said similarly, dedicating them to Allah's cause. The third had no wealth or family, saying his only attachment was the love of life, but he too resolved to cross the deserts to reach the Messenger (PBUH). They eventually caught up with the Messenger (PBUH), and then Allah revealed: {And others whose affair is deferred to Allah's command}.

Second View (The Majority View: They Did Not Go Behind the Prophet): Ka'b narrated that the Messenger of Allah (PBUH) loved his conversation. When Ka'b delayed in setting out, the Prophet (PBUH) asked, "What has kept Ka'b back?" When Ka'b arrived in Madinah, the hypocrites offered excuses, and the Prophet (PBUH) accepted them. Ka'b came and said: "My riding animal and provisions were ready, but I held back due to my sin. Ask forgiveness for me." The Prophet (PBUH) refused.

Subsequently, the Prophet (PBUH) forbade people from speaking to these three and commanded separation from them, even ordering their wives to do the same. This caused them extreme distress. The wife of Hilal ibn Umayyah came and said: "O Messenger of Allah, Hilal has wept so much I fear for his eyesight."

After fifty days passed, Allah revealed: {Indeed, Allah has turned in forgiveness to the Prophet, the Emigrants, and the Helpers...} and then revealed: {And [He turned in forgiveness] to the three who were left behind}. At that moment, the Messenger of Allah (PBUH) went out to his chamber where Umm Salamah was, and said: "Allahu Akbar! Allah has revealed the excuse for our companions!" After the dawn prayer, he informed his companions and gave them the good news that Allah had accepted their repentance. They then went to the Messenger (PBUH) and recited what was revealed about them. Ka'b asked: "Should I give all my wealth as charity to repent?" He replied: "No." "Half of it?" "No." "A third of it?" He replied: "Yes."

Allah described these three with three characteristics:

Characteristic 1: {Until the earth became constrained upon them, despite its spaciousness} The commentators explain this means the Prophet (PBUH) turned away from them, forbade the believers from speaking to them, and ordered their wives to isolate themselves from them. They remained in this state for fifty days, or perhaps longer. The meaning of {and the earth became constrained upon them despite its spaciousness} was previously explained in this Surah.

Characteristic 2: {And their souls became constrained upon them} This means their chests became tight due to worry, grief, separation from loved ones and friends, and the contemptuous looks they received from people.

Characteristic 3: {And they were certain that there was no refuge from Allah except to Him} This meaning is close to the Prophet's (PBUH) supplication: "I seek refuge in Your pleasure from Your displeasure, and I seek refuge in Your pardon from Your wrath, and I seek refuge in You from You." Some scholars say that {they were certain} (ẓannū) means they knew, as in the verse: {Those who are certain that they will meet their Lord} (2:46). The evidence is that Allah mentioned this description in the context of praise and commendation, which would only be appropriate if they truly knew there was no refuge from Allah except to Him. Others say their situation was suspended pending revelation; they were not certain that Allah would reveal a verse clearing them of hypocrisy, but they allowed for the possibility that their ordeal might be prolonged. The criticism, therefore, reverts to allowing for the possibility that the duration of their suffering could have been short.

After Allah described them with these three characteristics, He said: {Then He turned in forgiveness to them}.

Issues Concerning "Then He Turned in Forgiveness to Them"

It is necessary to assume an omitted phrase here: "Until the earth became constrained upon them, despite its spaciousness, and their souls became constrained upon them, and they were certain that there was no refuge from Allah except to Him, then He turned in forgiveness to them, then He turned in forgiveness to them."

What is the benefit of this repetition?

This repetition is excellent for emphasis, just as a ruler, wishing to emphasize forgiveness to a servant, might say, "I have pardoned you, and then I have pardoned you again."

Regarding the phrase: {Then He turned in forgiveness to them, that they might repent}

There are several interpretations:

1. Divine Creation of Action (Ash'ari View): Our scholars interpret this to mean that the servant's action (repentance) is created by Allah. The phrase {Then He turned in forgiveness to them} indicates that the turning in forgiveness is Allah's act, and {that they might repent} indicates it is the servant's act. This is a clear statement of our position, similar to: {So let them laugh} alongside {And that He it is Who makes [them] laugh and weep}, and {as your Lord brought you out} alongside {when those who disbelieved expelled him}, and {It is He who enables you to travel} alongside {Say, 'Travel'}.
2. Encouragement for Future Repentance: Allah turned in forgiveness to them in the past so that this might encourage them to repent in the future.
3. Return to Previous State: The root of repentance (tawbah) is returning. Thus, it means: "Then He turned in forgiveness to them so that they might return to their former state and habit of mixing with the believers, and the separation would cease, bringing ease to their souls."
4. Perseverance in Repentance: {Then He turned in forgiveness to them that they might repent} means so that they might persevere in repentance and not revert to actions that nullify it.
5. Attaining Reward: {Then He turned in forgiveness to them} so that they might benefit from repentance and fully receive its reward. These two benefits (benefit and reward) are only achieved after Allah has turned in forgiveness to them.

Our scholars use this verse as evidence that accepting repentance is not rationally obligatory upon Allah. They argue that the prerequisites for repentance were met by these individuals from the beginning. Yet, the Prophet (PBUH) did not accept them immediately, leaving them for fifty days or more. If accepting repentance were rationally obligatory, this delay would not have been permissible.

The Mu'tazili response (Al-Jubba'i): It can be argued that their repentance was accepted from the beginning, but the Prophet (PBUH) delayed the announcement to intensify the obligation upon them, lest anyone dare to stay behind the Messenger (PBUH) in matters of Jihad or otherwise. Furthermore, the Prophet's (PBUH) prohibition against speaking to them was not a punishment, but a means of intensifying the religious obligation.

Al-Qadi's comment: The Prophet (PBUH) singled out these three for this severe treatment because they acknowledged the truth and confessed their sin. The severity applied to them, given their state, serves as a stronger deterrent than what is applied to the hypocrites who feign excuses.

Our Rebuttal: We rely on the apparent meaning of {Then He turned in forgiveness to them}. The word {Then} (thumma) implies a delay. The implication of this wording is the postponement of the acceptance of repentance. If you interpret this as a delay in manifesting this acceptance, it is an abandonment of the apparent meaning without evidence.

If they argue that the evidence for this deviation from the apparent meaning is the verse: {And it is He Who accepts repentance from His servants} (42:25), we reply: The verb form yaqbalu (accepts) refers to the future, and by consensus, it does not imply immediacy at all. Furthermore, Allah concludes the verse by saying: {Indeed, Allah is the Accepting of Repentance, the Merciful}.

Note that mentioning the Merciful immediately after the Accepting of Repentance indicates that the acceptance of repentance is due purely to His Mercy and Generosity, not due to obligation. This strengthens our position that accepting repentance is not rationally obligatory upon Allah.

Verse 119

{O you who have believed, fear Allah and be with the truthful.}