وَعَلَى ٱلثَّلَـٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ 118
Translations
And [He also forgave] the three who were left alone [i.e., boycotted, regretting their error] to the point that the earth closed in on them in spite of its vastness and their souls confined [i.e., anguished] them and they were certain that there is no refuge from Allāh except in Him. Then He turned to them so they could repent. Indeed, Allāh is the Accepting of Repentance, the Merciful.
Transliteration
Wa 'ala ath-thalaathati alladhina khullifoo hatta idha daqat 'alayhimu al-ardu bima rahubat wa daqat 'alayhim anfusuhum wa zannoo an la maljaa mina Allah illa ilayh thumma taba 'alayhim liyatubu. Inna Allah huwa at-tawwabu ar-raheem.
Tafsir (Explanation)
This ayah refers to the three Companions (identified as Ka'b ibn Malik, Hilal ibn Umayyah, and Murarah ibn Rabi'ah) who remained behind during the Tabuk expedition without valid excuse. Their repentance narrative exemplifies Allah's mercy toward sincere servants: despite their initial transgression, they experienced profound spiritual anguish—the earth closing in upon them despite its vastness, and their souls constricting—until they recognized that no refuge existed except in turning to Allah. Ibn Kathir and Al-Tabari emphasize that Allah's acceptance of their repentance came only after they genuinely felt remorse and hopelessness, demonstrating that true tawbah (repentance) requires complete submission and awareness of one's dependence on divine mercy.
Revelation Context
This ayah was revealed in the context of Surah At-Tawbah (9 AH), which addresses those who made excuses for not participating in the Tabuk expedition—a critical military campaign during the Prophet's lifetime. The specific incident involves three sincere Companions who lagged behind without legitimate excuse, experienced profound isolation and regret, and eventually confessed their fault. The Prophet initially prohibited speaking with them, creating a period of public disapproval that intensified their spiritual distress before divine revelation confirmed Allah's acceptance of their repentance.
Related Hadiths
Sahih Bukhari and Sahih Muslim record the detailed account of Ka'b ibn Malik's repentance. Ka'b himself narrated: 'When the Prophet turned away from us, by Allah, no one was as disliked to us as the messenger of Allah.' This hadith demonstrates the profound psychological impact of the Prophet's disapproval and validates the intense emotional struggle described in this ayah. Additionally, the hadith collection in At-Tirmidhi records related accounts of this incident showing the three companions' sincere repentance.
Themes
Key Lesson
This ayah teaches that genuine repentance requires both sincere remorse and the realization that Allah alone is one's ultimate refuge—material circumstances and social standing cannot protect us from spiritual accountability. For modern believers, it emphasizes that no sin is too great for Allah's forgiveness when accompanied by authentic intention to reform, and that the psychological and spiritual distress one experiences may itself be a mercy that guides the soul back toward divine obedience.
Related Ayahs
ٱلْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا۟ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allāh has revealed to His Messenger. And Allāh is Knowing and Wise.
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.
أَفَمَنْ أَسَّسَ بُنْيَـٰنَهُۥ عَلَىٰ تَقْوَىٰ مِنَ ٱللَّهِ وَرِضْوَٰنٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَـٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَٱنْهَارَ بِهِۦ فِى نَارِ جَهَنَّمَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ
Then is one who laid the foundation of his building on righteousness [with fear] from Allāh and [seeking] His approval better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of Hell? And Allāh does not guide the wrongdoing people.
لَا يَزَالُ بُنْيَـٰنُهُمُ ٱلَّذِى بَنَوْا۟ رِيبَةً فِى قُلُوبِهِمْ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Their building which they built will not cease to be a [cause of] skepticism in their hearts until their hearts are cut [i.e., stopped]. And Allāh is Knowing and Wise.