Testing, Affliction and Calamities (Part Two)

EVERYTHING HAS BEEN PREORDAINED

Allaah سبحانه وتعالى preordained everything for us including our sustenance and our life spans. Allaah سبحانه وتعالى says in Surah az-Zukhruf, verse 32:

نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا

{…It is We Who portion out between them their livelihood in this world…} [az-Zukhruf 43:32]

Our sustenance and livelihood are preordained with clear and certain measures. Illness is preordained, one’s welfare is preordained; everything in this life is preordained. So a person should accept what Allaah has preordained for him and should not hate, dislike or feel discomfort regarding the preordainments of the Almighty and All-Wise. On understanding that a certain test is a part of the decree of Allaah, one should submit his affair to Allaah and know that whatever befalls him could not have missed him and whatever misses him could not have befallen him.

HOW THE BELIEVER DEALS WITH TESTS AND TRIALS

Whosoever wants their life be monotonic (always according to his wishes and without trials), it is as if he wants the pre-decree of Allaah to be in accordance with his desires. This is wishful thinking. No matter what pre-ordinance or test occurs it a matter that is good for the believer. However, this is conditional upon the believer’s gratefulness to Allaah for His favours and his being patient during times of trial.

It is reported in Saheeh Muslim that the Prophet صلى الله عليه وسلم said, “Amazing is the affair of the believer. His affair for him is all good, and this is for none except the believer. If he is touched by something good and he gives thanks, then it is good for him. And if he is touched by a calamity or hardship and he is patient then this is good for him.”[3]

Allaah سبحانه وتعالى stated in Surah an-Nisaa’, verse 19:

فَعَسَى أَن تَكْرَهُواْ شَيْئاً وَيَجْعَلَ اللّهُ فِيهِ خَيْراً كَثِيراً

{…it may be that you dislike a thing through which Allaah brings a great deal of good.} [An Nisaa’ 4:19]

And in surah al-Baqarah, verse 216:

وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

{…and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know.} [Al-Baqarah 2:216]

One should recognize that Allaah is the One who tests him and also the One who bestows favours upon him. He should also know that not all that he dislikes is to be disliked in reality, and likewise, not everything which he desires is in reality beneficial for him. {Allaah knows and you do not know}.

Some of the Salaf رحمهم الله said “If you are afflicted by a calamity and you are a patient, then your calamity is one. But if you are not patient, then your calamity is doubled – losing the reward and losing the beloved one, the Hereafter (Paradise).” This saying of some of the Salaf is in relation to what Allaah سبحانه وتعالى mentions in Surah al-Hajj, verse 11:

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

{And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islaam). He loses both this world and the Hereafter. That is the evident loss.} [Al-Hajj 22:11]

Advice For Ahl Al-Qur’an

‘The first thing that he [the student of Qur’ān] must do is utilise the taqwah of Allāh in secrecy and in openness by developing wara’ [piety] in his eating and drinking, in his sense of dress and in his home, with insight of his era and the fasād [sins and evil] of his people so that he is cautious against them with regards to his Dīn. He is highly devoted over his state of affairs and deeply concerned with correcting what has become corrupt in his matters. He guards his tongue and yet is distinguished by his speech.’

‘If he studies the Qur’ān then he does so with complete understanding and intellect. What concerns him is fully comprehending that which Allāh has made mandatory on him to follow and adhere to, and desisting from what He ‘azza wa jall has forbid him from. His concern is not ‘when will I finish the Qur’ān?’ But rather his deep concern is;

‘when will I be fully content with Allāh and independent of others beside Him?’

‘When will I be from the Muttaqeen?

When will I be from the Muhsineen?

When will I be from the Mutawakkilīn [relying only on Allāh]?

When will I be from the Khashi’īn [humbled before Allāh]?

When will I be from the Sabirīn [patient]?

When will I be from the Sadiqīn [truthful]?

When will I be from the Kha’ifīn [fearful]?

When will I be from the Rājīn [hopeful]?

When will I become ascetic in this world?

When will I yearn for the Hereafter?

When will I repent from sins?

When will I recognise the successive blessings of Allāh?

When will I thank Him for it?

When will I deeply understand the public address from Allāh [i.e. this Qur’ān]?

When will I sincerely comprehend what I’m reciting?

When will I overcome my soul’s desires?

When will I strive for Allāh with a true striving?

When will I guard my tongue?

When will I lower my gaze?

When will I protect my chastity and when will I have hayā’ modesty/shyness] of Allāh with a true and honest hayā’? [1]

Fudhayl ibn ‘Iyādh is also reported to say,

‘It is not for the carrier of Qur’ān to have a need of anyone from the creation but it should be such that the creation has a need of him. The carrier of Qur’ān is the carrier of the Flag of Islām, it does not befit him that he should indulge in nonsense speech with those who do so, nor should he be so forgetful with those who forget nor should he waste time in play with those who waste time in play.’ [2]

Abū Mūsā Al-Ash’ari [ra] gathered all those who had recited [memorised] The Qur’ān – and they numbered near to three hundred –he then began to exalt the Qur’ān, saying:

‘Indeed this Qur’aan is enough of a store and reserve for you, and yet it is enough of a burden over you. So follow the Qur’ān and do not make the Qur’ān follow you. Surely whoever follows the Qur’ān, it leads him to the gardens of Paradise and whoever makes the Qur’ān follow him, it drives him by the neck and hurls him into the Fire.” [3]

——

References:

[1] Akhlaq Ahl Al-Qur’ān
[2] Reported by Al-Aajuri and Abū Nu’aym
[3] Reported by Al-Darimi

Du’aa On Friday

Imaam Ahmad recorded in his Musnad (7631) from Abu Sa’eed al-Khudri and Abu Hurairah, (Radiyallaahu Ta’aala ‘anhu) that the Messenger of Allaah (Sallallaahu ‘alaihi wa sallem) said:

“On Friday there is an hour when no Muslim happens to ask Allaah for good at that time but He will give it to him, and it is after ‘Asr.”

In Tahqeeq al-Musnad its says: The hadeeth is saheeh because of corroborating evidence, but this isnaad is da’eef (weak).

From Jaabir ibn ‘Abd-Allaah: The Messenger of Allaah (Sallallaahu ‘alaihi wa sallem) said:

“Friday is twelve hours in which there is no Muslim who asks Allaah for something but He will give it to him, so seek the last hour after ‘Asr.”

Abu Dawood (1048) and al-Nasaa’i (1389) Classified saheeh by al-Albaani.

In Sunan Ibn Maajah (1139) it is narrated that ‘Abd-Allaah ibn Salaam said:

I said, when the Messenger of Allaah (Sallallaahu ‘alaihi wa sallem) was sitting, We find in the Book of Allaah that on Friday there is an hour when no believing slave happens to pray and ask Allaah for anything at that time, but Allaah will meet his need.

In Sunan Abi Dawood (1046), al-Tirmidhi (491) and al-Nasaa’i (1430) it is narrated from Abu Salamah ibn ‘Abd al-Rahmaan that Abu Hurairah said:

“The Messenger of Allaah (Sallallaahu ‘alaihi wa sallem) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was sent down (to earth), on it his repentance was accepted, on it he died and on it the Hour will begin. There is no living being but it is in a state of apprehension on Friday from dawn until sunrise fearing the onset of the Hour, except jinn and mankind. On it there is an hour when no Muslim happens to pray and ask Allaah for what he needs, but He will give it to him.” Ka’b said: Is that one day in every year? I said: No, it is every week. He said: Ka’b read the Tawraat (Torah) and said: The Prophet (Sallallaahu ‘alai hi wa sallem) spoke the truth.” Abu Hurairah said: Then I met ‘Abd-Allaah ibn Salaam and told him of my meeting with Ka’b, and ‘Abd-Allaah ibn Salaam said: I know which time it is. Abu Hurairah said: I said to him: Tell me about it. ‘Abd-Allaah ibn Salaam said: “It is the last hour of Friday.” I said: How can it be the last hour of Friday when the Messenger of Allaah (Sallallaahu ‘alaihi wa sallem) said: “No Muslim happens to pray at that time,” but there is no prayer at that time. ‘Abd-Allaah ibn Salaam said: Didn’t the Messenger of Allaah (Sallallaahu ‘alaihi wa sallem) say: “Whoever sits waiting for the prayer is in a state of prayer until he prays”? I said: Then this is it.”

Al-Tirmidhi said: A saheeh hasan hadeeth. Some of it is mentioned in al-Saheehayn. [It was classed as saheeh by al-Albaani.] From Zaad al-Ma’aad (1/376).

Taken From Darual Amanah

Remembrance of Allah in all Conditions

Allah, the Exalted, says:

“Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides..” (3:190,191)

‘Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to remember Allah at all times.
[Muslim].

Commentary: Such religious scholars take support from this Hadith who hold that the recitation of the Qur’an is permissible in a state of Janabah (resulting from coition) and menses. Imam Al-Bukhari is also included among those who hold this view. They say that the words “at all times” clearly means that. The Prophet (sallallaahu ’alayhi wa sallam) used to remember Allah (which includes the recitation of the Qur’an also) no matter whether he was in a state of minor or major pollution. For this reason, Sheikh Al-Albani has objected Imam An-Nawawi’s mentioning these two exceptions (pollution resulting from coition and menses) in the relevant title, and has stated that there is no Hadith in support of these exceptions. In fact, the Hadith narrated by `A ishah (May Allah be pleased with her) contradicts this view. In the opinion of this school of thought, the Ahadith which prohibit the remembrance of Allah when a person is in the state of Janabah are weak in authority and are open to discussion. Thus, such Ahadith do not prove the prohibition. In the opinion of the second school of thought, which holds the opposite view, such Ahadith carry weight despite being weak in authority, because their weakness is not serious. Some of them even believe that such Ahadith come to the level of Hadith Hasan. So far logic is concerned, the viewpoint of the first school carries more weight but the reverence of the Qur’an also calls for caution. The best way to create conformity between the two views is that in inevitable situations one may go by the first view but in the ordinary circumstances it is better to follow the second view. Allah Alone knows what is right.

Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “If anyone intends to have (sexual intercourse) with his wife, he should say: “Bismillah! Allahumma janibnash-Shaitana, wa jannibish-Shaitana ma razaqtana (In the Name of Allah, O Allah! Keep us away from Satan and keep Satan away from what You have bestowed upon us);’ and if Allah has ordained a child for them, Satan will never harm him.”
[Al-Bukhari and Muslim].

Commentary: One should recite the prayer mentioned in this Hadith before one cohabits with his wife. This will save him and his offspring from the evil effect of Satan. But it must be borne in mind that this prayer is to be recited before the intercourse and not during it.

The Benefits of Tawbah

Testing, Affliction and Calamities

by Shaykh Dr. Saalih As-Saalih رحمه الله
Delivered on May 20th, 2006

The Shaykh رحمه الله began by praising Allaah سبحانه وتعالى and sending the salutation and salaam upon the most noble of all Prophets and Messengers صلى الله عليه وسلم, his family and followers. He then said:

All praise is due to Allaah. The Most High, the One who says:

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ {155} الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ {156} أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ

{And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Saabiroon (the patient). Who, when afflicted with calamity, say: “Truly, to Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.} [Al-Baqarah 2:155–157]

May the salaah and salaam of Allaah be upon His Messenger, Muhammad صلى الله عليه وسلم, the one who was tried and tested with various types of tests and he was patient and persevered. May the salaah and salaam of Allaah سبحانه وتعالى be up on his household and the noble Companions, who also were tested and tried, and upon the righteous predecessors and on those who followed them in righteousness until the Day of Resurrection.

EVERY BELIEVER WILL BE TESTED

It is clear that this life is filled with calamites, tests and trials. Every believer will be subjected to many of these calamities, tests and trials. Sometimes these trials are manifested in himself, sometimes in his wealth, and sometimes with his beloved ones. These preordainments are from the One who is All-Wise and they touch the believer in various ways and manners. If a believer does not have the correct understanding regarding the manner of dealing with trials and tribulations he may err seriously. This is especially true when facing difficult and burdensome calamities.

Many people are ignorant of the wisdom behind facing trials and tests. They may not understand that Allaah سبحانه وتعالى does not intend to punish us through tests; rather Allaah creates an opportunity to earn His Mercy. The believer should look at the matter of ‘ibtilah (being put to tests) and trials through the textual proofs from the Qur’aan and the authentic Sunnah of the Prophet صلى الله عليه وسلم, in order to stand firmly grounded regarding these matters.

Yes, it is a test and a trial. Every day we are tested in this life. Our wealth is a test; the spouse is a test; the children are tests; poverty, wealth, and richness are tests and health and illness are tests. We are tested in everything which we possess and encounter in this life and until we meet Allaah the Most High.

Allaah سبحانه وتعالى says in Surah al-Anbiyaa’, verse 35:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ

{Everyone is going to taste death, and We shall make a trial of you with evil and with good. And to Us you will be returned.} [Al-Anbiyaa’ 21:35]

And Allaah سبحانه وتعالى said in Surah al-Ankaboot, verses 2 -3:

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

{Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test).} [al-Ankaboot 29:2-3]

Therefore both the healthy and the ill are tested. The one who was healthy did not know until he was touched by a trial, and the one who was ill did not feel that he was being tested until he was cured. No one is safe from this due to his prestige or his status. This does not prevent the matter of testing as we remember from the authentic hadeeth, narrated by al-Bukhaaree where the Prophet صلى الله عليه وسلم said: “The most intense in terms of testing are the prophets and then the like and then the like.”[1]

Amongst us there is no one who possesses the ability to reject the tests. The faithful, patient, persevering individuals, who anticipate their reward from Allaah سبحانه وتعالى are the successful ones amongst the tested. Also from amongst us are those who are tested but they fail due to their weak faith and their objection to Allaah سبحانه وتعالى; we seek refuge in Allaah سبحانه وتعالى from such a state.

May Allaah’s Mercy be upon al-Fudayl bin ‘Iyaad who said, “As long as the people are in a state of good welfare, once tested, they will return to their realities. The believer will go to his faith and the hypocrite will go to his hypocrisy.”[2]

Hastening to do Good

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah صلى الله عليه وسلم‎ said,

“Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning, and would sell his Faith for worldly goods.”
[Muslim].

Commentary: This Hadith tells that the Day of Resurrection will be preceded by a long chain of calamities. Because of the rush of these calamities, religion and Faith will loose their value in people. There will be a race for wealth, so much so that people would not hesitate to compromise their religion and Faith to acquire wealth. People will rapidly change their faces. This is what actually happening. In this situation true believers are exhorted to adhere strictly to Faith and perform noble deeds without delay.

Recitation of Ayatul Kursi

Barsisa, The Worshipper by Anwar Al Awlaki

The Hadeeth of Ka’b Ibn Maalik (rahimahullaah)

Saheeh al Bukhaaree
Volume 5, Book 59, Number 702

 

Narrated ‘Abdullah ibn Kab bin Malik:

Who, from among Kab’s sons, was the guide of Kab when he became blind: I heard Kab bin Malik narrating the story of (the Ghazwa of) Tabuk in which he failed to take part.

Kab said, “I did not remain behind Allah’s Apostle 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 admonish anyone who had not participated in it, for in fact, Allah’s Apostle had gone out in search of the caravan of Quraish till Allah made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-’Aqaba (pledge) with Allah’s Apostle when we pledged for Islam, and I would not exchange it for the Badr battle although the Badr battle is more popular amongst the people than it (i.e. Al-’Aqaba pledge). As for my news (in this battle of Tabuk), I had never been stronger or wealthier than I was when I remained behind the Prophet in that Ghazwa.

By Allah, never had I two she-camels before, but I had then at the time of this Ghazwa. Whenever Allah’s Apostle wanted to make a Ghazwa, he used to hide his intention by apparently referring to different Ghazwa till it was the time of that Ghazwa (of Tabuk) which Allah’s Apostle fought in severe heat, facing, a long journey, desert, and the great number of enemy. So the Prophet announced to the Muslims clearly (their destination) so that they might get prepared for their Ghazwa. So he informed them clearly of the destination he was going to. Allah’s Apostle was accompanied by a large number of Muslims who could not be listed in a book namely, a register.” Ka’b added, “Any man who intended to be absent would think that the matter would remain hidden unless Allah revealed it through Divine Revelation.

 So Allah’s Apostle fought that Ghazwa at the time when the fruits had ripened and the shade looked pleasant. Allah’s Apostle and his companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, ‘I can do that.’ So I kept on delaying it every now and then till the people got ready and Allah’s Apostle and the Muslims along with him departed, and I had not prepared anything for my departure, and I said, I will prepare myself (for departure) one or two days after him, and then join them.’ In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything.

Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to take them over. I wish I had done so! But it was not in my luck. So, after the departure of Allah’s Apostle, whenever I went out and walked amongst the people (i.e, the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused.

Allah’s Apostle did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said, ‘What did Ka’b do?’ A man from Banu Salama said, ‘O Allah’s Apostle! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.’ Then Mu’adh bin Jabal said, ‘What a bad thing you have said! By Allah! O Allahs Apostle! We know nothing about him but good.’ Allah’s Apostle kept silent.”

 Kab bin Malik added, “When I heard that he (i.e. the Prophet ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself, ‘How can I avoid his anger tomorrow?’ And I took the advice of wise member of my family in this matter. When it was said that Allah’s Apostle, had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth.

 So Allah’s Apostle arrived in the morning, and whenever he returned from a journey., he used to visit the Mosque first of all and offer a two-Rak’at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah’s Apostle accepted the excuses they had expressed, took their pledge of allegiance asked for Allah’s Forgiveness for them, and left the secrets of their hearts for Allah to judge.

Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said, ‘Come on.’ So I came walking till I sat before him. He said to me, ‘What stopped you from joining us. Had you not purchased an animal for carrying you?’ I answered, “Yes, O Allah’s Apostle! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse.

By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favour, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah’s Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you.’

Then Allah’s Apostle said, ‘As regards this man, he has surely told the truth. So get up till Allah decides your case.’ I got up, and many men of Banu Salama followed me and said to me. ‘By Allah, we never witnessed you doing any sin before this. Surely, you failed to offer excuse to Allah’s Apostle as the others who did not join him, have offered. The prayer of Allah’s Apostle to Allah to forgive you would have been sufficient for you.’ By Allah, they continued blaming me so much that I intended to return (to the Prophet) and accuse myself of having told a lie, but I said to them, ‘Is there anybody else who has met the same fate as I have?’ They replied, ‘Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.’ I said, ‘Who are they?’ They replied, Murara bin Ar-Rabi Al-Amri and Hilal bin Umaiya Al-Waqifi.’ By that they mentioned to me two pious men who had attended the Ghazwa (Battle) of Badr, and in whom there was an example for me. So I did not change my mind when they mentioned them to me.

 Allah’s Apostle forbade all the Muslims to talk to us, the three aforesaid persons out of all those who had remained behind in that Ghazwa. So we kept away from the people and they changed their attitude towards us till the very land (where I lived) appeared strange to me as if I did not know it.

We remained in that condition for fifty nights. As regards my two fellows, they remained in their houses and kept on weeping, but I was the youngest of them and the firmest of them, so I used to go out and witness the prayers along with the Muslims and roam about in the markets, but none would talk to me, and I would come to Allah’s Apostle and greet him while he was sitting In his gathering after the prayer, and I would wonder whether the Prophet did move his lips in return to my greetings or not. Then I would offer my prayer near to him and look at him stealthily. When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me.

 When this harsh attitude of the people lasted long, I walked till I scaled the wall of the garden of Abu Qatada who was my cousin and dearest person to me, and I offered my greetings to him. By Allah, he did not return my greetings. I said, ‘O Abu Qatada! I beseech you by Allah! Do you know that I love Allah and His Apostle?’ He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. Then I asked him again in the Name of Allah. He said, “Allah and His Apostle know it better.’ Thereupon my eyes flowed with tears and I returned and jumped over the wall.”

 Ka’b added, “While I was walking in the market of Medina, suddenly I saw a Nabati (i.e. a Christian farmer) from the Nabatis of Sham who came to sell his grains in Medina, saying, ‘Who will lead me to Kab 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 Ghassan in which the following was written:

“To proceed, I have been informed that your friend (i.e. the Prophet ) has treated you harshly. Anyhow, Allah does not let you live at a place where you feel inferior and your right is lost. So join us, and we will console you.”

When I read it, I said to myself, ‘This is also a sort of a test.’ Then I took the letter to the oven and made a fire therein by burning it.

When fourty out of the fifty nights elapsed, behold ! There came to me the messenger of Allah’s Apostle and said, ‘Allah’s Apostle orders you to keep away from your wife,’ I said, ‘Should I divorce her; or else! what should I do?’ He said, ‘No, only keep aloof from her and do not cohabit her.’ The Prophet sent the same message to my two fellows. Then I said to my wife. ‘Go to your parents and remain with them till Allah gives His Verdict in this matter.’

 Kab added, “The wife of Hilal bin Umaiya came to Apostle and said, ‘O Allah’s Apostle! Hilal bin Umaiya is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him? ‘ He said, ‘No (you can serve him) but he should not come near you.’ She said, ‘By Allah, he has no desire for anything. By, Allah, he has never ceased weeping till his case began till this day of his.’

 On that, some of my family members said to me, ‘Will you also ask Allah’s Apostle to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umaiya to serve him?’ I said, ‘By Allah, I will not ask the permission of Allah’s Apostle regarding her, for I do not know What Allah’s Apostle would say if I asked him to permit her (to serve me) while I am a young man.’

 Then I remained in that state for ten more nights after that till the period of fifty nights was completed starting from the time when Allah’s Apostle prohibited the people from talking to us.

When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur’an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala’ calling with his loudest voice, ‘O Kab bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come. Allah’s Apostle had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate us. Some bringers of good tidings went out to my two fellows, and a horseman came to me in haste, and a man of Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When he (i.e. the man) whose voice I had heard, came to me conveying the good tidings, I took off my garments and dressed him with them; and by Allah, I owned no other garments than them on that day. Then I borrowed two garments and wore them and went to Allah’s Apostle.
The people started receiving me in batches, congratulating me on Allah’s Acceptance of my repentance, saying, ‘We congratulate you on Allah’s Acceptance of your repentance.” Kab further said, “When I entered the Mosque. I saw Allah’s Apostle sitting with the people around him. Talha bin Ubaidullah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrants) got up for me except him (i.e. Talha), and I will never forget this for Talha.”

 Kab added, “When I greeted Allah’s Apostle he, his face being bright with joy, said “Be happy with the best day that you have got ever since your mother delivered you.” Kab added, “I said to the Prophet ‘Is this forgiveness from you or from Allah?’ He said, ‘No, it is from Allah.’ Whenever Allah’s Apostle became happy, his face would shine as if it were a piece of moon, and we all knew that characteristic of him.

 When I sat before him, I said, ‘O Allah’s Apostle! Because of the acceptance of my repentance I will give up all my wealth as alms for the Sake of Allah and His Apostle. Allah’s Apostle said, ‘Keep some of your wealth, as it will be better for you.’ I said, ‘So I will keep my share from Khaibar with me,’ and added, ‘O Allah’s Apostle! Allah has saved me for telling the truth; so it is a part of my repentance not to tell but the truth as long as I am alive.

By Allah, I do not know anyone of the Muslims whom Allah has helped fortelling the truth more than me. Since I have mentioned that truth to Allah’s Apostle till today, I have never intended to tell a lie. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed to His Apostle the Verse: “Verily, Allah has forgiven the Prophet, the Muhajirin (i.e. Emigrants (up to His Saying) And be with those who are true (in word and deed).” (9.117-119)

By Allah, Allah has never bestowed upon me, apart from His guiding me to Islam, a Greater blessing than the fact that I did not tell a lie to Allah’s Apostle which would have caused me to perish as those who have told a lie perished, for Allah described those who told lies with the worst description He ever attributed to anybody else.

 

Allah said:– “They (i.e. the hypocrites) will swear by Allah to you when you return to them (up to His Saying) Certainly Allah is not pleased with the rebellious people–” (9.95-96) Kab added, “We, the three persons, differed altogether from those whose excuses Allah’s Apostle accepted when they swore to him. He took their pledge of allegiance and asked Allah to forgive them, but Allah’s Apostle left our case pending till Allah gave His Judgment about it. As for that Allah said):– And to the three (He did forgive also) who remained behind.” (9.118) What Allah said (in this Verse) does not indicate our failure to take part in the Ghazwa, but it refers to the deferment of making a decision by the Prophet about our case in contrast to the case of those who had taken an oath before him and he excused them by accepting their excuses.