Seerah of Prophet Muhammad 88 - Battle of Tabuk 2 ~ Dr. Yasir Qadhi | 27th August 2014
Seerah of Prophet Muhammad 88 - Battle of Tabuk 2 ~ Dr. Yasir Qadhi | 27th August 2014
We are still doing the Battle of Tabuk, and it is in fact the final Battle of the Prophet PBUH. A lot of Qur'an came down, in fact basically the entire Surah al-Tawba came down because of Tabuk. So we'll have a lot of discussion about this. And the battle is not an actual battle. It's an expedition. No fighting took place but so many interesting stories happened within the expedition; the issue of the hypocrites building a masjid, etc.
Today we will discuss one of the most popular stories of the seerah, the story of Ka'b ibn Malik and what happened to him in Tabuk. And it's truly a lesson about committing sins and how to make up for them. Obviously it's a story that has been heard by many, but every time you read it and refresh your memory, it truly hits you. It's such a soft and beautiful story - so one never gets tired of reading it. Therefore today we will spend the whole lecture on this story (and possibly half of next lecture too).
Who is Ka'b ibn Malik?
He's one of the earliest converts of the Ansar, from the tribe of Banu Salama. And they lived around Masjid al-Qiblatayn, and they wanted to move closer to the Prophet PBUH, and the Prophet PBUH said, "O Banu Salama, stay where you are, Allah will record your footsteps." And some scholars say the verses at the start of Surah Ya Sin are a reference to the Banu Salama.
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ
"Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register." [36:12]
So Ka'b is from this tribe; he converted to Islam before the Hijrah so he is one of the few Ansar to have the honor of converting before the Prophet PBUH immigrated and he in fact took part in the Bay'at al- Aqaba. So he's of the elite of the Ansar.
And his story is mentioned in every book of hadith, and in Sahih Bukhari we have a three page narration from him in the first person, which is why this story has been preserved. He himself narrated it in the first person - and because of this we have personal and intricate details. This is why one of the reasons this story is so painful; this, along with the story of Aisha, always hit home because they are both narrated in the first person.
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The Story of Ka'b ibn Malik RA (Sahih Muslim Version - The Book of Repentance)
Ibn Shihab reported that Abd al-Rahman ibn Abdullah ibn Ka'b informed him that Abdullah ibn Ka'b who served as the guide of Ka'b ibn Malik as he became blind that he heard Ka'b ibn Malik narrate the story of his remaining behind the Prophet PBUH from the Battle of Tabuk. Ka'b ibn Malik said:
"I never remained behind the Prophet PBUH from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as the Prophet PBUH and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraysh, but it was Allah who made them confront their enemies without their intention (to do so). I had the honor to be with the Prophet PBUH on the Night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Aqaba). And this is my story of remaining back from the Prophet PBUH on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favorable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. The Prophet PBUH set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied the Prophet PBUH at that time were large in numbers but there was no proper record of them." Ka'b (further) said: "Few were the people who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (revealed in regards to them). And the Prophet PBUH set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that the Prophet PBUH made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: 'I have means enough (to make preparations) as soon as I like.' And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that the Prophet PBUH set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of the Prophet PBUH as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and the Prophet PBUH took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: 'What has happened to Ka'b ibn Malik?' A person from Banu Salama said: 'Ya Rasulullah, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained.' Mu'adh ibn Jabal said: 'Woe be upon that what you contend. Ya Rasulullah, by Allah, we know nothing about him but good.' The Prophet PBUH, however, kept quiet. It was during that time that he (PBUH) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon the Prophet PBUH said: 'May he be Abu Khaythama,' and, lo, it was Abu Khaythama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites." Ka'b ibn Malik further said: "When this news reached me that the Prophet PBUH was on his way back from Tabuk, I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this regard, I sought the help of every prudent man from amongst the members of my family and when it was said to me that the Prophet PBUH was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that the Prophet PBUH arrived (in Madinah). And it was his habit that as he came back from a journey he first went to the mosque and observed two rak'at of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty people. The Prophet PBUH accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (PBUH) then said to me: 'Come forward.' I went forward until I sat in front of him. He said to me: 'What kept you back? Could you not afford to go in for a ride?' I said: 'Ya Rasulullah, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people, I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you, Allah would definitely provoke your wrath upon me, and if I speak the truth, you may be annoyed with me, but I hope that Allah would make its end well, and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favorable conditions for me as I had when I stayed behind you (failed to join the expedition).' Thereupon, the Prophet PBUH said: 'This man told the truth, so get up until Allah gives a decision in your case.' I stood up and some people of Banu Salama followed me in hot haste, and they said to me: 'By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before the Prophet PBUH as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that the Prophet PBUH would have sought forgiveness for you.' By Allah, they continued to incite me until I thought of going back to the Prophet PBUH and contradict myself. Then I said to them: 'Has anyone else also met the same fate?' They said: 'Yes, two people have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case.' I said: 'Who are they?' They said: 'Murara ibn al-Rabi' al-Amri and Hilal ibn Umayyah al-Waqifi.' They made a mention of these two pious people to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two people. The Prophet PBUH forbade the Muslims to talk with three of us from amongst those who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere to which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves within their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazaar; but none spoke to me. I came to the Prophet PBUH as he sat amongst (people) after the prayer, greeted him, and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: 'Abu Qatada, I adjure you by Allah, aren't you well aware of the fact that I love Allah and His Messenger PBUH the most?' He kept quiet. I again repeated saying: 'I adjure you by Allah, aren't you well aware of the fact that I love Allah and His Messenger PBUH the most?' He kept quiet. I again adjured him, whereupon he said: 'Allah and the Messenger PBUH are best aware of it.' My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazaar of Madinah, a Nabataean from amongst the Nabataeans of Syria, who had come to sell foodgrains in Madinah, asked people to direct him to Ka'b ibn Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe, I read that letter and it was written like this: 'Coming to my point, it has been conveyed to us that your friend (the Prophet PBUH) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honor.' As I read that letter, I said: 'This is also a calamity.' So I burnt it in the oven. When out of the fifty days, forty days had passed and the Prophet PBUH received no revelation, there came the messenger of the Prophet PBUH to me and said: 'Verily, the Prophet PBUH has commanded you to remain separate from your wife.' I said: 'Should I divorce her or what (else) should I do?' He said: 'No, but only remain separate from her and don't have sexual contact with her.' The same message was sent to my companions. So I said to my wife: 'You better go to your parents and stay there with them until Allah gives the decision in my case.' The wife of Hilal ibn Umayyah came to the Prophet PBUH and said: 'Ya Rasulullah, Hilal ibn Umayyah is a senile person, he has no servant. Do you disapprove of my serving him?' He said: 'No, but don't go near him.' She said: 'By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day.' Some of the members of my family said to me: 'Were you to seek permission from the Prophet PBUH in regards to your wife as he has granted permission to the wife of Hilal ibn Umayyah to serve him.' I said: 'I would not seek permission from the Prophet PBUH, for I cannot say what Allah's Apostle may say in response to seeking my permission. Moreover, I am a young man.' It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words: 'Life had become hard for myself and the earth had compressed despite its vastness,' that I heard the noise of an announcer from the peak of the Hill of Sal saying at the top of his voice: 'Ka'b ibn Malik, there is glad tidings for you.' I fell down in prostration and came to realize that there was (a message of) relief for me. The Prophet PBUH had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his voice reached me more quickly than his horse. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to the Prophet PBUH and on my way, I met groups of people who greeted me because of (the acceptance of) repentance and they said: 'Here is a greeting for you, for your repentance being accepted by Allah.' (I moved on) until I came to the mosque and the Prophet PBUH had been sitting there amongst people. So Talha ibn Ubaydillah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except him." Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: "I greeted the Prophet PBUH with 'Assalamu'alaykum,' and his face was glistening because of delight, and he said: 'Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth.' I said: 'Ya Rasulullah. is this acceptance of repentance from you or from Allah?' He said: 'No, (it is not from me), it is from Allah,' and it was common with the Prophet PBUH that as he was happy, his face brightened up and it looked like a part of the moon and it was from this that we recognized it (his delight). As I sat before him, I said: 'Ya Rasulullah, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger PBUH?' Thereupon the Prophet PBUH said: 'Keep some property with you as it is better for you.' I said: 'I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaybar.' I said: 'Ya Rasulullah, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live.' He said: 'By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth.' And since I made a mention of this to the Prophet PBUH, up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life, and Allah, the Exalted and Glorious, revealed these verses: 'Certainly, Allah has turned in mercy to the Prophet and the emigrants and the helpers who followed him in the Time of Hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful, and (He turned in mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them.' And this revelation reached up to the (words): 'O you who believe, develop God consciousness, and be with the truthful.' [9:117-118]" Ka'b said: "By Allah, since Allah directed me to Islam, there has been no blessing more significant for me than this truth of mine which I spoke to the Prophet PBUH and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regards to those who told lies, Allah used harshest words used for anyone as He descended revelation (and the words of Allah are): 'They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people.' [9:95-96]" K'ab said: "The matter of us three was deferred as compared with those who took an oath in the presence of the Prophet PBUH, and he accepted their allegiance and sought forgiveness for them, and Allah did not give any decision in regards to us. It was Allah, the Exalted and Glorious, who gave decisions in our case, three who remained behind. (The words of the Qur'an) 'the three who were left behind' do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him."
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
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The Story of Ka'b ibn Malik RA (With Sh. YQ's Commentary)
So Abdullah ibn Ka'b ibn Malik said, "I heard my father narrate the story of the Ghazwa of Tabuk. He said: I never remained behind in any ghazwa the Prophet PBUH fought, except Ghazwa Tabuk, but also Badr, but Badr nobody criticized anyone for not participating because it was not meant to be a war. It was just a search for the caravans of the Quraysh and then the Muslims met their enemy." So he begins by saying he never remained behind in any ghazwa except Badr - but it was not a fight in the beginning; it was simply a raid of the caravan of Abu Sufyan. And he said, "I witnessed and I was there on the night of the Bay'at al-Aqaba with the Prophet of Allah when we pledged our allegiance, and to me that is more precious than Badr, and I would not substitute that for Badr even though Badr is more popular among the people than the Bay'at al-Aqaba."
Note his own son is narrating the story in such vivid detail. How awkward is it to tell your son of your own mistakes but wallahi this is the best tarbiyyah (education/upbringing) imaginable because you are teaching your son by example. The fact that Ka'b is telling his son, "I remained behind," and all of the punishments that came; it's amazing. As a parent you always try to hide your faults from your children but here is Ka'b telling his son everything. Why? To give him the lessons and morals to benefit from.
Also we have an interesting psychology of the pride of the sahaba. Note pride in doing a legitimate thing is not haram, arrogance is haram. You should feel proud of being a Muslim meaning 'alhamdulillah Allah has given you Islam.' Here we have an interesting point. The sahaba have their CVs in their mind that what have I done? And we learn this from Abu Bakr and Umar that once in a while they list, "I did this and that." This is natural that you are feeling a happiness of your service to Islam. So Ka'b mentions, "I never remained behind in any battle; I witnessed Aqaba which makes up for Badr." Why? Because Aqaba was smaller - only 72 people. And also because in Aqaba, the Muslims converted before meeting the Prophet PBUH. So it's a big honor - therefore he said, "I would never substitute Aqaba for Badr." Note thinking about what positives you have done is a sign of Islam so they are preparing and increasing their resume for the akhira. Here are the sahaba thinking, "What have I done for the sake of Allah?"
We also have that, Ka'b is setting up the stage for making an excuse for his later mistake by mentioning the positives he has done. In other words, everyone makes mistakes, but he is saying, "Overall look at my resume - I participated in every battle, and in Aqaba, etc." He mentions his good points, and indeed this is human nature. Judging someone based on just one mistake is wrong. The scholars say if a righteous person makes a mistake, it's not the same when an evil person makes a mistake over and over again. Therefore history and habit plays a big role in this world and the next - so if a pious man slips up but he repents, he will have some laxity.
Ka'b goes on with the story, "As for the Battle of Tabuk and what happened to me, I was never more physically fit or wealthier than right before that battle." So he's saying he had no excuse for not fighting. "By Allah I had never owned two camels before this point but at the Battle of Tabuk I had two camels."
Now the two legitimate reasons for not participating in Tabuk is: If you're disabled, old, or sick, etc. Or if you don't have any money. In those days the battles were self financed so if you didn't have a camel or any money, you simply could not go. But Ka'b says, "I had no excuse - I was strong and wealthy." And he also said he had two camels.
It also shows us the poverty of the sahaba - the average sahaba did not own a single camel. Even the Prophet PBUH did not own a camel up until the Hijrah. Owning a camel was a bare luxury, and this shows us in early Islam the poverty was well known. So it's a big deal he has two camels.
Then he goes on: "Whenever the Prophet PBUH wanted to undertake an expedition he would always hide his intention and he would go to a different area until it was time for the battle."
Of course this is fine because the Prophet PBUH doesn't say anything. He just leaves Madinah in one direction, goes around and then announced where they are going. This is a tactic of war for surprise attacks. So the Prophet PBUH would generally not announce, however when it came to Tabuk he announced. Why? Because this was not an easy battle; it was the largest enemy, the furthest they would travel, the harvest season, etc. Thus all preparations need to be done - you cannot just tell the sahaba to leave on a short notice, they need time to prepare. Ka'b gives four reasons: "because of the severe heat, and facing a long journey, and the desert and the great number of the enemy, the Prophet PBUH announced he is going to Tabuk."
As we mentioned this battle was fard ayn on every single capable Muslim. It was a major sin not to go because the Prophet PBUH is commanding the sahaba they have to go. Thus every single capable able bodied man must go, but Ka'b made this mistake.
Ka'b continues: "The Prophet PBUH informed them of where he is going, and the number of people who accompanied the Prophet PBUH was so numerous that they could not be listed in any book." So Ka'b says the number was so large it couldn't fit a register. As we said in the history of the seerah, the Battle of Tabuk was the largest number of soldiers marching behind the Prophet PBUH. As we said the estimates of 25,000+ given in the books of seerah need to be taken with some skepticism. So the number reported typically is 30,000 but quite frankly this seems to be too large; maybe there were around 15,000. But the numbers aren't important at the end of the day. The point Ka'b is making is that, "There are too many to count." And he said, "Any man who intended to be absent assumed the matter would remain hidden unless Allah would reveal it with wahy." Meaning the numbers were SO much, if someone missed out, no one will notice. But there is the fear that Allah will expose them.
He goes on: "the Prophet PBUH fought this ghazwa at the time when the fruits had ripened and the shade was so sweet, and I was more eager for those two than the ghazwa. And the Prophet PBUH and the sahaba continued to prepare for the battle, and I started to go out myself to prepare, but every day I would come back without doing anything." So around 10 days were given for preparation - everyday people went to the marketplace to buy stuff for the journey, for your family, you need to find people who will look after your crops, etc. So you have to arrange your affairs and the sahaba were busy doing this. But Ka'b said every day he would leave with his to-do-list and one thing led to another, and he didn't do anything. And he said, "Every day I would say to myself I can do it the next day, no big deal. I kept on delaying until finally the people got ready to depart, and the Prophet PBUH and the sahaba left the next morning." So they left right after Fajr. "And I haven't done anything for preparations, and I said to myself, 'Okay, I'll do it today and tomorrow and I'll catch up to them.'" Remember, there is 15,000+ marching so the march will be extremely slow. Therefore a single rider would not have any problem catching up to them in a day or two. So when they leave Ka'b said, "I'll do it today."
Ka'b continues: "However the day they left went by and I did nothing, and the next day as well, I did nothing. How I wish I had done something back then." So he's telling his son how much he regrets not doing anything. After two days the opportunity is gone; you cannot catch up to the army. And this truly shows us the evils of procrastination. Delaying. This shows us the evils of delaying that which you can do now. This issue of procrastination, subhan'Allah, if you look at the text of the Qur'an and sunnah, it's all action based. Allah says, "Rush to do good," and, "Stand up and go warn the people." And what does Musa AS say when he went to Mt. Sinai, "I race to meet you, O Allah."
So the whole Qur'an is full of action - therefore he who does not have a zeal for action has a deficiency in Iman. And procrastination is from shaytan. Ibn al-Jawzi says, "Procrastination is the most important weapon for shaytan because he uses it for everything." Ibn al-Qayyim says, "Every time a door of good opens up in front of you, the door of 'perhaps' and 'soon' also open up to compete with it." Meaning shaytan tempts you with, 'Do you really need to do it now?' and 'Don't do it now - do it in a while.' We learn from this the dangers of procrastination. Ka'b did not intend to stay behind. Rather shaytan continued to cause him to procrastinate until it was too late and he realized he could not do anything.
So Ka'b goes on: "such was the case was me, until they departed and the battle was completely missed by me. After the departure of the Prophet PBUH, whenever I went outside and walked amongst the remaining people, it hurt me that I could see no one left in the city except one who was known for his hypocrisy, or one who was infirm and weak and so Allah had excused him." So the whole city is empty except for the weak and elderly, or those known for hypocrisy. And this shows us the munafiqun were well known; even though in the sharia we do not announce their hypocrisy. We leave their affair to Allah. Yet still the actions of the people of nifaq are well known. And this is what they are saying: "the only people left in the city are those known for their hypocrisy," i.e. they were known.
Side point: Further, the Shias (who generally hate most of the righteous, well-known sahaba), say that the Qur'an says, "There are munafiqun amongst them," meaning amongst the sahaba, and they further say that, "See, these sahaba (the ones that they hate), are munafiqun." However, this narration from Ka'b is an evidence to show that the sahaba are not naive. They know who is a munafiq outwardly, but the sharia says to leave their affair to Allah. The bulk of the people of the munafiqs their names have not been recorded in the seerah, other than the leader Abdullah ibn Ubayy ibn Salul. Why? It is not of the etiquette of the sahaba to mention evil by name. We just gloss over it and cover it up.
So Ka'b is depressed at the fact he didn't go. He then says, "The Prophet PBUH did not remember me until they reached Tabuk." There is a difference of opinion but it's said the Prophet PBUH camped at Tabuk for almost a month - in that time, the Prophet PBUH remembered and said, "Where is Ka'b" - a man from the Banu Salama (Ka'b's own tribe) said, "Ya Rasulullah his two garments, and his looking at his property have kept him back." Meaning his fine clothes and cushions and sofas have kept him back, i.e. he preferred this dunya. Then Mu'adh ibn Jabal said, "Woe to you why are you saying this? Wallahi I only know Ka'b to be a good man." Note, we don't know the name of the man who criticized him. The one who praised we know - Mu'adh ibn Jabal. But think about it, do you not think Ka'b knows who criticized him? Of course he does. Even though it's someone from his own tribe who criticizes him, when it comes to narrating the story, he simply says, "One of the people of the Banu Salama." Subhan'Allah how many times in the seerah have we seen this - this shows us the etiquette of the sahaba. To overlook bad things. Just simply not mentioning it, and if you have to mention, to be anonymous. No need to go into detail and gossip, etc. This culture of ours is the exact opposite. There are shows and magazines dedicated to gossip. Islam is the exact opposite.
So Mu'adh ibn Jabal defended him - this shows us as well, why is Mu'adh Mu'adh and why is anonymous person lost in history - Mu'adh ibn Jabal is the faqih and the alim. The Prophet PBUH said, "The one who is most knowledgeable in my ummah is Mu'adh ibn Jabal." And the Prophet PBUH said, "Whoever defends the honor of his brother in his absence, Allah will defend his face from the fire of hell." Also notice the Prophet PBUH is monitoring the sahaba - he notices the Ka'b is missing (eventually). So he's told he hasn't come and Mu'adh ibn Jabal defends Ka'b. Then the Prophet PBUH sees someone in the distance 'breaking the mirage.' And the Prophet PBUH saw the rider and said, "Let it be Abu Khaythama" and lo and behold it was. Abu Khaythama didn't have the money to go, and when the Prophet PBUH called for donations, all Abu Khaythama had was a handful of dates which he donated. And Abdullah ibn Ubayy and the munafiqun were in the masjid, and they made fun of this and said, "What will these dates do to finance the entire army?" So Allah revealed in the Quran, "Those who are sarcastic to those who donate of their charity," i.e. Allah criticized Abdullah ibn Ubayy and praised Abu Khaythama. Subhan'Allah eventually he manages to get a camel way after the Prophet PBUH was gone, and single handedly he rides to Tabuk. And Allah mentions in the Quran of a group who cried, "We don't have anything" and Abu Khaythama was one of them. So single handedly he rides over 1000 miles, and the Prophet PBUH wants him so bad when he sees a single rider he said, "Let it be Abu Khaythama," and of course it was.
Eventually the Prophet PBUH comes back to Madinah. Ka'b continues that, "When I heard the Prophet PBUH was on his way back, my concerns deepened, and my mind went to every single excuse I could think of, saying to myself, 'What can I say to avoid the anger of the Prophet PBUH when he returns?' And I took the advice of the senior members of my tribe. But when I find out the Prophet PBUH returned, all of these false excuses went from my mind. And I knew I could never come out of this problem with any false statement. I made a decision I would confess and say the truth." This shows us the reality of Iman. The mu'min might fall into a mistake, but he doesn't remain in that mistake. This is clearly seen in the story of Adam and Iblis. Both made a mistake. One asked Allah for forgiveness, the other persisted in his mistake. Iman, yes it can slip - nobody is perfect. But Iman will cause you to rise up and ask for forgiveness. This also shows us nothing will save you from a mistake other than sincerity. This is why the Prophet PBUH said, "Feeling guilty is the essence of tawba." Why do you feel guilty? When you acknowledge you made a mistake. Feeling guilty is the essence of repentance.
So Ka'b tells the story: "when the Prophet PBUH arrived in the morning he would always pray two rak'at and then welcome the people in the masjid, and he would sit in the masjid getting the visitors to come. So when he had done all of this, those of us who remained behind all came the next day in a long line to offer our excuses." And he said this line was around 80 in number. So out of the entire city only 80 adult males remained. Those who had legitimate excuses were not lining up since they have already told the Prophet PBUH. The bulk of the 80 were hypocrites. This shows us a very small number of the males in Madinah were actually hypocrites. Out of over 4000, just around 70-80 were hypocrites. So they all lined up and gave their excuses, and they begged the Prophet PBUH to ask Allah for forgiveness and the Prophet PBUH accepted those excuses, and left their secrets to Allah.
Now we notice the following things from these narrations:
1. The neglected sunnah to pray two rak'at when one returns to their city. Whenever the Prophet PBUH returned, the first thing he would do is pray two rak'at in his masjid.
2. An interesting point which we'll come back to: Ka'b's narration does not mention the details but many verses were revealed for the Battle of Tabuk. Of them is that the Prophet PBUH was mildly chastised by Allah for forgiving:
عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ
"Allah will forgive you, why did you accept all of their excuses. You should have waited until you test those who have legitimate excuse against those who don't." [9:43]
This shows us that the ijtihad of the Prophet PBUH: Did the Prophet PBUH practice his own ijtihad? Yes. Because Allah here is rebuking his actions. It's obvious the hypocrites were lying but the Prophet PBUH with his tender heart accepted.
Ka'b continued: "then it was my turn, and, when I came up to him, he smiled to me the way that an angry man smiles." When you are angry and irritated at someone, you would scowl. But the Prophet PBUH is not like this - the fact that he is angry at Ka'b, firstly it's a positive sign because he's disappointed in him. He isn't angry at the hypocrites because it's expected from them. But to Ka'b he is essentially saying, "Why you." So it shows that Ka'b had a higher standard. So he's irritated at Ka'b, but he still smiles. But Ka'b realizes it's not the smile of a happy person. So the Prophet PBUH said, "What is your excuse oh Ka'b? Did you not have good health? Didn't you purchase a camel?" Again it's amazing the Prophet PBUH is monitoring all the sahaba. So Ka'b said, "Wallahi ya Rasulullah, if I were sitting in front of any other person I would have been able to wriggle my way out and avoid getting his anger. By Allah I have been bestowed the power to speak fluently and eloquently. But if I were to tell you a lie today to please you, Allah would expose me and make you angry at me tomorrow. But if I tell you the truth, even though you might be angry at me today, I can hope Allah will forgive me. Ya Rasulullah, I swear by Allah, I have no excuse. I have never been healthier, stronger, or wealthier than right before the Battle of Tabuk." The Prophet PBUH said, "As for this man, he has spoken the truth." This shows he knows the hypocrites were lying.
One of the most profound points here really is the issue of tawhid: Of the maqam of Allah VS maqam nabi (PBUH). Clearly we have this here. This distinction is essential when we look at certain groups and their views on this matter. Especially the Sufi and Barelvi groups. Here we have Ka'b ibn Malik. What is he saying to the Prophet PBUH? He says, "I can get out of your anger but Allah will know the truth, and maybe Allah will forgive me even though you may be angry at me today." Clearly Ka'b understands it is Allah's pleasure he needs to seek. Even if he convinces the Prophet PBUH, Allah will know the truth and He will not be happy. Imagine that. These days so many groups have reversed the order; and they literally say the Prophet PBUH is in charge of who goes to heaven and hell. And he decides, and they give him so many powers, etc. This is not our religion. The Prophet PBUH is the greatest human being, but that's all. He is nothing above this - we don't worship him, we worship his Lord. Ka'b understands this point and he summarizes tawhid in this small incident.
So Ka'b walks away, and when he walks away a group from this tribe followed him home and said, "Ya Ka'b, you were a good man up until today. You were well known and were one of the best men. Why didn't you join the others with their excuses? Why did you embarrass yourself and us?" Again there is a sense of tribalism. "Surely you could have joined the rest of them, and the Prophet PBUH would have asked for your forgiveness." And Ka'b narrates his tribesman continued to pester him and tell him to go back until he says he was almost going to. Notice here the effects of those who aren't that righteous. Until Ka'b asks them, "Did anyone of them also said, 'I have no excuse?'" They said, "Yes - two other people: Murara ibn al-Rabi' al-Amri, Hilal ibn Umayyah al-Waqifi." Ka'b said, "Wallahi they mentioned two people of Iman and taqwa. They had both attended Badr." So he said, "Khalas if they are in this position, I will stay with them rather than the munafiqun and their lies." This shows us quality over quantity. 80 plus gave their random excuses while just two others confessed. Yet those two are worth more than the 80 combined, which shows us truth is not judged by numbers, it's by quality.
And so Ka'b goes on and says, "The Prophet PBUH forbade all of the Muslims to interact with the three of us." Notice the munafiqun do not get any punishment in this world. This also shows us the wisdom of worldly punishments. This applies to any pain and suffering of this world. The believer understands every punishment, pain and suffering in this world will eliminate the pain in the next world. That is why the believers are the ones who are punished - as for the munafiqun they got away scot-free. So Ka'b says the command came down that, "Nobody was to interact with us or speak with us until Allah allowed. So we kept away, and the peoples attitude towards us changed so much, that it appeared to me I am a stranger in my own land. And the world, despite its vastness, became a constricted place for me." Subhan'Allah this shows us, if one of our loved ones does not speak to us, how much does it hurt us? Imagine if everyone began boycotting you. All your friends, family, etc. the whole society. Wherever you go, nobody can look at you or speak to you. This is what happened to Ka'b, Murara and Hilal. That is why abandoning a person is an Islamic discipline. The Quran says when spouses are having an argument one spouse can abandon the other. The general rule is that is not allowed to abandon somebody for more than three days due to a personal dispute. However in an Islamic land, the khalifa could issue the punishment for a particular person - it's called 'ta'zir' or 'discretionary punishment' and is one of the punishments for an Islamic state.
So Ka'b says, "We remained in our cities becoming strangers in our own lands and nobody spoke to us." And it's amazing that in this whole city not a single person disobeyed the Prophet PBUH. There is nobody monitoring you - there is no secret NSA checking you. But when the Prophet PBUH says, "Don't" - it's just 'we hear and we obey,' the whole city obeys. That type of leadership can only come from Iman. This is something so difficult to imagine, that you are not supposed to look at him, say anything to him, etc. and the whole city follows suit. And he said, "We remained in this condition for 50 nights." Imagine - 50 NIGHTS. For one day, it's impossible to imagine, for 50 days. Ka'b says, "As for my other two companions, Murara and Hilal, they locked themselves in their houses and did not interact with the people because it was too painful. And they wept day and night. But for me I was the youngest and the most firmest. So I would intentionally walk in the marketplace, and I would witness the salah of the Prophet PBUH, but no one would look at me or talk to me. And I would go daily to the Prophet PBUH and greet him in front of anyone, and I would wonder whether his lips would move in response but I wouldn't see it." Imagine that pain - when the Prophet PBUH himself is ignoring you. And note this is a punishment given by Allah. It's not explicit in the Quran, but the lifting of the punishment is explicit in the Quran.
And Ka'b says when he would pray salah he noticed the Prophet PBUH looking at him stealthily, but when he looked at the Prophet PBUH, the Prophet PBUH turned away. Meaning Ka'b wants attention and he is monitoring whether the Prophet PBUH is seeing him. And indeed when Ka'b goes into a corner, the Prophet PBUH is looking at him, but when he looks at the Prophet PBUH, the Prophet PBUH turns away. Meaning even the Prophet PBUH himself wants forgiveness for Ka'b. And it's said one of the worst forms of torture is isolation. Solitary confinement in the US is said to be inhumane. That isolating somebody completely as in prisons with NO human contact is the worst form of torture. So much so that some would say, "I would not mind the torture be resumed if I had some human contact, that to be left for weeks without anything." Of course for Ka'b he isn't imprisoned, he is able to walk freely but no one can engage with him. Ka'b said, "With this harsh attitude, I felt so exasperated that I finally went to my best friend and my cousin Abu Qatada. And I jumped over the wall, and my cousin Abu Qatada was sitting there. But wallahi he didn't even respond to my salaam." He is so desperate for human contact that he goes to his best friend but even he ignores him.
Then Ka'b says to Abu Qatada, "I ask you by Allah don't you know me to be a Muslim who loves Allah and His messenger? You know me." Abu Qatada didn't even look at him. So Ka'b asks again. There is no response. For the third time Ka'b is begging and pleading. So Abu Qatada just answers in the air, "Allah and His messenger know best." He doesn't answer him because he cannot. But he just answers into the air and says a statement, "Allah and His messenger know best." Then Ka'b says the tears began bursting forth, and he rushed home. We cannot even imagine the pain. For 50 days no one even speaks to you, including your best friend. And of course this was the punishment - this was the expiation for their action. Ka'b said that in the last few days when he was walking in the marketplace, "I saw a Nabati (Nabataean - Christian from up north)." And the Nabati was asking, "Who can tell me where is Ka'b ibn Malik." And the people pointed, "This is Ka'b ibn Malik." So the Nabati told Ka'b, "I have a letter for Ka'b ibn Malik from the king of the Ghassanids." The Battle of Tabuk was against the Ghassanids. So the Prophet PBUH has come back from trying to fight the Ghassanids (he didn't since the Ghassanids fled) - and the Ghassanids clearly have spies in Madinah. And they are reporting what is going on - and of the reports is that, one of the elite of the Ansar has been abandoned. So within the 50 days the spies go back and report and the king sends a letter to Ka'b.
And the king says, "I have been informed that your friend has treated you coldly. And Allah would not allow you to live at a place where you are inferior and your rights are lost. Join us and we will make you happy." The king wants to do this for many reasons: To break the ranks and brotherhood of the ummah. It's a matter of pride that, 'I have one of yours.' And of course to learn the inner mechanisms and dynamics of the sahaba, and the Prophet PBUH. Indeed how embarrassing is it when someone defects over to another land. So the king of the Ghassanids sends Ka'b a letter to persuade him to come over. But Ka'b said, "As soon as I read the letter I knew this is also of the tests." And he immediately burnt the letter in his oven. This is so beautiful that, it's one thing to pass the test, for which you need Iman. It's another thing to recognize this IS a test - for that you need knowledge. Knowledge will help you analyze the test, and help you understand the dynamics of what is happening. We see this here: Ka'b understands precisely what is going on and says, "Allah is testing me even more with this issue and I won't fall into any trap." And this shows us the best combination is true Iman and genuine knowledge.
So Ka'b says 50 days went by, but then, on the 50th day, a messenger came from the Prophet PBUH, and said, "O Ka'b, the Prophet PBUH is commanding you to leave your wife." So he said immediately, "Shall I divorce her or send her to her parents?" The Prophet PBUH said, "No don't divorce, just don't have any relations with her and send her back." So he sent his wife back. Again we see, wallahi amazing: After 50 days a command comes that is so painful: Boycotting of even the wife. He will literally be alone in the house, yet as soon as the command comes, Ka'b doesn't say, "Why, for how long?" Rather he says, "Divorce or just send back?" Meaning he wants to jump at the command of the Prophet PBUH. Look at the Iman.
Then Ka'b said, "I found out that the wife of Hilal went to the Prophet PBUH to ask if she can take care of Hilal (since he was an old man). The Prophet PBUH said, 'Yes, but do not sleep with him.' So she said, 'Ya Rasulullah, ever since your command has come, he has had no need of me, he has been stuck to the wall for 50 days crying,' i.e. the physical relations will not happen. Subhan'Allah for 50 days he has just been crying - no sense of anything other than repentance. So she got permission to be in the house and cook his food. Some of the women of Ka'b said to him, "Why don't you also get permission?" He said, "What will I say as an excuse? I am the youngest of them. No, I am not going to do that." So Ka'b ibn Malik refused to do this and a further ten days went by. At the end of the 60th day two full months went by after which Allah accepted their repentance.