On the authority of Abu Sa’eed Al-Khudree who said: The Messenger of Allah said: “There was from those who came before you a man who killed ninety-nine people, so he asked about the most knowlegable of the people on earth and was directed to a monk, so he went to him and informed him that he had killed ninety-nine people and was there any hope repentance for him? He replied to him that there wasn’t so he killed him and completed one-hundred. He then asked about the most most knowledable of the people on earth and was directed to a scholar and informed him that he had killed one-hundred people and was there any hope for him of repentance? He replied to him that there was and asked, ‘Who stands between you and repentance? Go to such and such a land, you will find there people who worship Allah, worship Allah alongside them, and do not return to your land because it is a land of evil.’ So he went away and when he got about half the way death overtook him, and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said, ‘He came with a repenting heart to Allah,’ and the angels of punishment argued, ‘He never did a good deed in his life.’ Then there appeared an angel in the form of a human being to arbitrate between them. He said, ‘Measure between the two lands and which ever one he is closest to he will be considered from its inhabitants.’ They measured and found that he was closer to the land that he intended to go to, and so the angels of mercy took his soul.”
Benefits of this hadeeth:
First: Feeling remorseful for ones sins
As we see from this narration that this man who had murdered a large number of people began to search for someone from the people of the earth who had been endowed with knowledge so he could inquire about the possibilty of his repentance, and this act of seeking an answer to whether there was pentinance for him, after such grave crimes, clearly shows he had developed feelings of regret for what his hands had put forth in the past, and because of this Ibn Hibbaan collects this hadeeth in his Saheeh in the chapter of repentance: Mention of the hadeeth showing that remorse is repentance.’
Ash-Sheikh Uthaymeen stated: ‘He then became remorseful and began to ask about the most knowledgable people of the land…” (Explanation of Riyaadus-Saaliheen 1/84)
There is a an authentic hadeeth is collected by Imaam Ahmad in his Musnad, Ibn Maajah, and Al-Haakim and authenticated by Al-Muhaddith Al-Albaanee in Al-Jaami’ Saheeh and Saheeh Ibn Maajah (3/4328) that shows that of the most important of the conditions of repentance is regret for ones sins. He said: “To feel remorse is repentance.”
Said As-Sindee in the explanation of the Sunan of Ibn Maajah (2/563): “His statement ((To feel regret)) meaning for his sin because it is disobediance [to Allah], because if he felt regret for any other reason, like he regretted drinking intoxicants because he wasted his money on it, than this is not from repentance whatsoever. And his statement ((is repentance)) meaning it is the major part of it (repentance) and is necessary for the remaining conditions, for indeed the one who is regretful will generally leave off the sin immediately and be determined not to return to it in the future, and with this [the conditions of] repentance are completed.”
Imaam Al-Manaawee says in Faydul-Qadeer (6/387): “Indeed it is the greatest of its conditions because regret is something that is connected to the heart and the limbs follow it, so if the heart feels regret it ceases to commit the sin and the limbs follow it in that.”
He also says: “So since regret is from the reasons of repentantance he called it (regret) by its name (repentance).”
Quoted At-Tahaawee in Sharh Mushkilul-Aathaar that Umar ibnul-Khattaab said: “Sincere repentence is that a man avoids the evil acts that he used to commit, repenting to Allah from them, and not returning to them ever.”
Then At-Tahaawee says after this narration from Umar: “And from that what has been narrated on the Prophet about regret and that it is repentance. “To feel remorse is repentance.” He then states: “The Messenger of Allah called remorse repentance. This shows that the one who says: ‘I repent to Allah from such and such a sin,’ and he is regretful, is rewarded for this statement of his.”
He says elsewhere in Sharh Mushkilul-Aathaar: “So regret for this (sin) is from what prevents returning to what is like it, and in this is proof for what we mentioned. And with Allah is success.”
Al-Haafidh Ibn Hajr states in Fathul-Baaree: “And some of them say that it is sufficient for repentence to be regretful for falling into the sin, for this necessitates abandoning it, and determining not to return to it, and they are a result of regret.”
Al-Allaamah ibn Uthaymeen mentions in his explanation of Riyaadus-Saaliheen in the chapter of repentance (1/74): “The second condition: Regret for what has perpetrated from sin, because a person’s feeling of regret is that shows that he is truthful in his repentance, this means that he feels sorrow for what had preceded from him, and is broken up because of it, and does not see any way out of it except to repent from it to Allah.”
Second: Asking the people of knowledge when seeking guidance to repentance
There is no doubt that the one who seeks to repent should seek out the people of knowledge to ask them for guidance and words of advice as one can see that asking those who are ignorant of the affairs of repentance and its means may look at the gravity of the crimes of the sinner and see no hope for him.
Ibn Hajr says in Fathul-Baaree [7/200]: “In this hadeeth is the virtue of the scholar over the worshipper because one who first gave a verdict that there was no repentance for him was concerned with worship so he magnified that what the murderer had fell into from his crime of killing such a large number of people, and as for the second he was concerned with knowledge so he answered him correctly and guided him to the path of salvation.”
Ash-Sheikh Uthaymeen stated: ‘He then became remorseful and began to ask about the most knowledgable people of the land to ask him whether there was any repentance for him, so he was directed to a monk, meaning a worshipper, but he was not endowed with knowlegde, so when he said that he had killed ninety-nine people and asked was there any repentance for him? The monk regarded the sin as too great and said: ‘There is no repentance for you,’ so he killed the monk and completed one-hundred people, then he asked about the most knowledgable people of the land and was directed to a scholar and he told him that he had killed one-hundred people was there any repentence for him? He answered him that there was.” (Explanation of Riyaadus-Saaliheen 1/84)
So the one should seek out the people of knowledge and virtue to ask them concerning the conditions and means to repentance. The proofs for this are many. From them the statement of Allah: “Ask the people of knowledge when you don’t know.” [An-Nahl: 43]
And what is found in the hadeeth collected in the Sunan of Abee Dawud on the authority of Jaabir ibn Abdillah who said: “We went out on an expedition and one of us was hit with a rock and it caused a gash in his head, then when he slept he had a wet dream, so he asked his companions: ‘Is it permissible for me to make tayammum?’ The answered: ‘We don’t see anything to permit you to do so as long as there is water present.’ So he made Ghusl and died. So when we reached the Messenger of Allah he was informed of this and said: “They killed him, Allah kill them! Could they not have asked if they didn’t know? Indeed the cure for ignorance is the question.”
Sufyaan Ath-Thawree said: “It was said: Fear the trial of the ignorant worshipper and the sinful scholar, for indeed they are a trial for all who have been tested.” [Tahdheeb Al-Kamaal 11/168]
Also Imaam Maalik said: “Knowledge is not to be taken from four, and it is to be taken from any besides them: it is not taken from an ignorant man who openly displays his ignorance, or one who lies in the affairs of the people even if he is not accused of lying in the hadeeth of the Messenger of Allah, or the person of desires who calls the people to them, or the man who is devout in his worship but doesn’t have knowledge of what he relates.” [Al-Jaami’ Li Akhlaaqir-Raawee wa Adaabis-Saami’ no. 169 and Al-Kifaayah no. 465]
Third: Allah forgives the greatest of sins with sincere repentance
From his statement: ((Who stands between you and repentance?)) and there is no question about the evil of murder, and that it is considered from the greatest of sins after Shirk, so much so that Al-Haafidh Adh-Dhahabee mentions it second in his book Al-Kabaair (The Major Sins) after Shirk.
Allah says in His Noble Qur’an: “Because of that We ordained for the Children of Israaeel that if anyone killed a person not in retaliation of murder or to spread corruption in the land-it would be as if he killed all of mankind.” [Al-Maaidah: 32]
“And those who do not call on anyone with Allah, nor kill a person unjustly, except in the right, nor commit fornication, and whoever does this shall receive the punishment.The torment will be doubled for him on the Day of Ressurection, and he will abide therein in disgrace. [Al-Furqaan: 68-71]
And Allah says: “And whoever kills a believer intentionally, his recompense is Hell to abide therein.” [An-Nisaa: 93]
And from the hadeeth of Anas ibn Maalik that the Prophet was asked about the major sins and he said: “To ascribe partners in worship with Allah, to disobey ones parents, the taking of a life, and false witness.”
In the two Saheehs from the Hadeeth of Abu Waa’il on the authority of Ibn Mas’ud who said: “I said to the the Messenger of Allah, ‘O Messenger of Allah! What is the worst sin?’ He said: ‘To join partners with Allah after He has created you..’ I said, ‘And then?’ He said: ‘To kill your child fearing that he will share your food.’
In these narrations murder is mentioned from the greatest of the major sins so there is no question of its gravity. But there are numerous texts from the Book and the Sunnah that prove that even the one who has commited this most hideous sin of murder and makes sincere repentance to Allah is forgiven. From them the verses in Al-Furqaan that follow what we quoted previously: “And those who do not call on anyone with Allah, nor kill a person unjustly, except in the right, nor commit fornication, and whoever does this shall receive the punishment.The torment will be doubled for him on the Day of Ressurection, and he will abide therein in disgrace.
Except those who repent and believe, and work rightoeus deeds; for those Allah will change their sins into good deeds, and Allah is The Forgiving, The Merciful.
And Whosoever repents and does righteous deeds; then verily he repents to Allah with true repentance.”
As-Sheikh As-Sa’dee says in the tafseer of these verses: “((Except those who repent)) from sins and change them leaving them off immedietly, and feeling regret for their actions in the past, and being determined to never repeat them. ((and believe)) in Allah, a true belief that nessecitates his abandoning sin and becoming obedient ((and work rightoeus deeds)) from what Allah has commanded, the intention being for the Face of Allah.((for those Allah will change their sins into good deeds)) meaning, their deeds and statements that were once counted from evil will be changed to good ones, their shirk into Imaan, and their sin into obediance, then they do an act of good and obediance, and repent from every sin, from what is apparent in the verse.”
From the proofs also in the Qur’an is the verse where Allah says: “Say: O my slaves who have transgressed against themselves! Do not despair of the Mercy of Allah: certainly, Allah forgives all sins. Truly He is the All-Forgiving, Most Merciful. [Az-Zumar: 53]
And from the proofs in the Sunnah is this hadeeth of the one who killed one-hundred people. Ibn Hajr says in Fathul-Baaree [7/200]: “In this hadeeth is proof that repentance benefits for murder as it does for all other sins.”
Imaam Muslim collects this hadeeth in his Saheeh in the Book of repentance under the chapter of the acceptance of the repentance of the murderer even if his killings are numerous. Imaam An-Nawawee says in the explanation (17/85): “His statement: ((Indeed there was a man who killed nintey-nine people, then he completed one-hundred, then a scholar answered that there was repentance for him)) This is the position of the people of knowledge, and there is consensus among them on the acceptance of the repentance of the one who murders intentionally, without any difference among them…”
In Al-Adabul-Mufrad Imaam Al-Bukhaaree (no.4) brings the narration of Ibn Abbaas that a man came to him and said to him: ‘I was engaged to a woman and she refused to marry me, so another man proposed to her, and she wanted to marry him, so I became extremly jealous and killed her. Is there any repentance for me?’ He said: ‘Is your mother alive?’ He answered: ‘No.’ He said: ‘Repent to Allah, and draw close to Him as much as possible.’ Ataa ibn Yasaar said: ‘I went and asked Ibn Abbaas: ‘Why did you ask was his mother alive?’ He answered: ‘Indeed I do not know an act that brings one closer to Allah then righteousness to ones mother.’
Fourth: The encouragement of the repenter to flee from the places he used to fall into sin in, and from those who used to encourage him upon it
Al-Haafidh ibn Hajr says in Fathul-Baaree (7/200): “And in this hadeeth is the virtue of leaving the land of which a person fell into sin [for fear] that he will most likely return to it there either because it will remind him of his past actions, and the temptation found in it, or because of the presence of those who will aid him upon it and encourage him to it, and therefore the second one said: ‘And do not return to your land because it is a land of evil,’ and in it is an indication that the repenter must separate himself from the situations that he was accustomed to in the days of his disobediance.”
An-Nawawee says (17/86) in the explanation of this statement in Sharh Muslim: “In this is the desire for the one who is repenting to separate himself from the places that he used to fall into sin in and from the people who used to assist him upon it, and to cut them off as long as they are upon that condition, and change his companions to the righteous,the scholars, the worshippers and those who he benefits from their companionship, and this is reassuring of his repentence.”
This is from the most important steps the repenter must take because if he remains with the people that he used to fall into sin with then he will is most likely return to it based on the fact that the human being was created weak.
Ash-Sheikh Ibraaheem Ar-Ruhailee mentions in his book Mawqif Ahlus-Sunnah wal-Jamaa’ah min Ahlil-Ahwaa wal-Bidah (2/529-530): “Since the foundation of the nature of the human being was created weak, as Allah says: “And man was created weak.” [An-Nisaa: 28] Allah guided his worshippers to that which would aid them in the preservation of their religion, from the companionship of the righteous, and pious, He says: “And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face: and let not your eyes overlook them, desiring the pomp and glitter of the life of this world.” [Al-Kahf: 28] Ibn Katheer says in the commentary of this verse (3/80): “Sit with those who remember Allah, exalt Him, praise Him, and ask of Him in the day and the night, from the worshippers of Allah whether they are from the poor, the rich, or the weak.” Just as He has also warned them against the companionship of the sinful and the renegades and sitting with them. He says: “Then after the remembrance do not sit in the company of the wrongdoers.” And this is because of Allah’s knowledge of what the nature of the human being was created upon from being easily affected, positively or negatively, by the enviroment of which it dwells in.
And the Prophet likened the sitting with the righteous and what it brings from benefit, and sitting with the sinful and what it brings from harm, with the sitting with the seller of scents and the blacksmith. In the two Saheehs on the authority of Abu Musa Al-Ash’aree from the Prophet: “Indeed the example of good company and bad company is like that of the seller of scents and the blacksmith, so the seller of scents will either give you some as a gift or sell you some or at least you will find with him a pleasant smell, and the blacksmith will either burn your clothes or you will find with him an awful odor.”
Al-Imaam Muslim collects this hadeeth in his Saheeh the chapter: The desire of sitting with the righteous and avoidance of evil companions. Imaam An-Nawawee says in the explanation (16/394): “In this hadeeth is the virtue of sitting with the righteous, the people of good, honor, upright character, fear [of Allah], knowledge, and good conduct, and the prohibition of sitting with the people of evil, innovation, those who backbite the people, or who commit an abundance of sin, and what is like this from dispraiseworthy types.”
Stated Atheem Al-Aabaadee in Awnul-Ma’bud the explanation of Sunan Abee Daawud (13/146): “In this hadeeth is guidance to companion the pious, and the scholars, and to sit with them, for indeed it will benefit in this life and the next, and avoiding companioning the wicked and sinful for indeed it harms religously,and in the worldly affairs.”
So one must make his companions from the righteous as all other friends will be enemies of the day of Judgement. Allah says: “Friends on that Day will be enemies to one another except the righteous.” [Az-Zukhruf: 67]
Al-Imaam Al-Baghawee says in his commentery of this verse (7/221) : “((Friends)) upon sin in the worldy life ((on that Day)) the Day of Ressurection ((will be enemies to one another except the righteous)) except those who loved for the sake of Allah upon obediance to Him.”
Stated Alee ibn Abee Taalib about this verse: “Two believing friends, and two disbelieving friends, so one of the believing friends dies and says: ‘O Lord! Certainly so and so used to enjoin me to obediance to You and Your Messenger, and enjoin me to good and forbid me from evil, and remind me that I was going to meet You. O Allah! Do not send him astray him after me and guide him as You guided me, and bestow Your favor upon him as You bestowed Your favor upon me, so when his friend dies they are joined together and they will praise one another saying: ‘What a excellent brother and companion.’ And one of the disbelievers dies and he says: “O Lord! Indeed so and so prevented me from obediance to You and Your Messenger, he commanded me to do evil and prevented me from good and told me that I would not meet You, and he will say: ‘What and evil brother and companion.”
Qataadah ibn Di’aamah said: “By Allah we have never seen a man companion a people except that he was like them, so companion the righteous from the worshippers of Allah that perhaps you will be like them or with them.” [Al-Ibaanah: 2/480]
Ibn Abdul Barr narrates that it was reported to him on the authority of Al-Ahnaf ibnul-Qays that he said: “Good speech is better than remaining quiet, and remaining quiet is better than evil, vain speech, and good companionship is better than being alone, and being alone is better than evil companionship.” [At-Tamheed: 17/449]
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