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Ayyub Al-Ansari رضي الله عنه
Sahaba e kiram رضي الله عنه
Abu Ayyub al-Ansari’s رضي الله عنه full name is Khalid ibn Zayd ibn Kulayb رضي الله عنه from the tribe of Banu Najjar. He was a great and close companion of the Prophet Muhammad صلى الله عليه وسلم . He was known as Abu Ayyub (the father of Ayyub) and enjoyed a privilege which many of the Ansaar (Muslim residents of Madinah who welcomed Muslims from Makkah) in Madinah hoped they would have.
When the Prophet صلى الله عليه وسلم reached Madinah after his migration (hijrah) from Makkah, he صلى الله عليه وسلم was greeted with great enthusiasm by the Ansaar of Madinah. Their hearts went out to him صلى الله عليه وسلم and their eyes followed him صلى الله عليه وسلم with devotion and love. They wanted to give him صلى الله عليه وسلم the most generous reception anyone could be given.
The Prophet صلى الله عليه وسلم first stopped at ‘Quba’ (where Masjid-e-Quba is situated) on the outskirts of Madinah and stayed there for some days. The first thing he did was to build a mosque which is described in the Quran as the "Mosque built on the foundation of piety (taqwa)". (Surah At-Tawbah 9:108).
The Prophet صلى الله عليه وسلم entered Madinah on his camel. The chieftains of the city stood along his path, each one wishing to have the honour of the Prophet صلى الله عليه وسلم alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, O Rasulullah (Messenger of Allah)."
"Leave the camel," the Prophet صلى الله عليه وسلم would say. "It is under command."
The camel continued walking, closely followed by the eyes and hearts of the people of Yathrib. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route.
The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub Al-Ansari رضي الله عنه But the Prophet صلى الله عليه وسلم did not get down. After only a short while, the camel set off again, the Prophet صلى الله عليه وسلم leaving its reins loose. Before long, however, it turned round, retraced its steps and stopped on the same spot as before. Abu Ayyub's رضي الله عنه heart was filled with happiness. He went out to the Prophet صلى الله عليه وسلم and greeted him with great enthusiasm. He took the Prophet's صلى الله عليه وسلم baggage in his arms and felt as if he was carrying the most precious treasure in the world.
Abu Ayyub's رضي الله عنه house had two storeys. He emptied the upper floor of his and his family's possessions so that the Prophet صلى الله عليه وسلم could stay there. But the Prophet صلى الله عليه وسلم preferred to stay on the lower floor.
Night came and the Prophet صلى الله عليه وسلم retired. Abu Ayyub رضي الله عنه went up to the upper floor. But when they had closed the door, Abu Ayyub رضي الله عنه turned to his wife and said:
"Woe to us! What have we done? The messenger of Allah is below and we are higher than he! Can we walk on top of the Messenger of Allah? Do we come between him and the Revelation (wahi)? If so, we are doomed."
The couple became very worried not knowing what to do. They only got some peace of mind when they moved to the side of the building which did not fall directly above the Prophet صلى الله عليه وسلم They were careful also only to walk on the outer parts of the floor and avoid the middle.
In the morning, Abu Ayyub رضي الله عنه said to the Prophet صلى الله عليه وسلم “ By Allah, we did not sleep a wink last night, neither myself nor Umm Ayyub."
"Why not, Abu Ayyub?" asked the Prophet صلى الله عليه وسلم.
Abu Ayyub explained how terrible they felt being above while the Prophet صلى الله عليه وسلم was below them and how they might have interrupted the Revelation.
"Don't worry, Abu Ayyub," said the Prophet صلى الله عليه وسلم “We prefer the lower floor because of the many people coming to visit us."
We submitted to the Prophet's صلى الله عليه وسلم wishes," Abu Ayyub related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub رضي الله عنه and I stared at the water. We only had one piece of velvet which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet صلى الله عليه وسلم In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."
The Prophet صلى الله عليه وسلم stayed in Abu Ayyub's رضي الله عنه house for almost seven months until his صلى الله عليه وسلم mosque (Prophet's Mosque) was completed on the open space where his camel had stopped. He صلى الله عليه وسلم moved to the rooms which were built around the mosque for himself and his family. He صلى الله عليه وسلم thus became a neighbour of Abu Ayyub , What a noble neighbour to have had!
Abu Ayyub رضي الله عنه continued to love the Prophet صلى الله عليه وسلم with all his heart and the Prophet صلى الله عليه وسلم also loved him dearly. There was no formality between them. The Prophet صلى الله عليه وسلم continued to regard Abu Ayyub's رضي الله عنه house as his own. The following anecdote tells a great deal about the relationship between them.
Hadhrat Abu Darda رضي الله عنه
Sahaba e kiram ر ضي الله عنه
Narrated over 100 hadith from the beloved Prophet صلى الله عليه وسلم
Abud-Darda رضي الله عنه was an extraordinarily efficient, modest, knowledgeable man, with an ability of administration; he also did his best to serve Muslims but led a very simple life. Because of these qualities, Hz. Umar رضي الله عنه wanted to give him an important duty in the state. However, Abud-Darda rejected Hz. Umar’s رضي الله عنه offer each time.
After a while, Abu'd-Darda رضي الله عنه asked for permission from Hz. Umar رضي الله عنه to go to Damascus. Hz. Umar رضي الله عنه did not allow him by saying, "Unless you accept a duty in the government, I will not let you go to Damascus." However, Abud-Darda’s رضي الله عنه wish was to go to Damascus and tell the Muslims there about the truths of Islam. He went to Hz. Umar again and said, "Please let me go there and teach people the Sunnah of the Messenger of Allah, صلى الله عليه وسلم , lead prayers and tell them the truths that I know!" Then, Hz. Umar رضي الله عنه allowed him to go to Damascus.
Although Abud-Darda رضي الله عنه had a deep knowledge in hadith, tafsir and fiqh, he specialized in the Quran. He was one of the rare Companions who memorized the entire Quran when the Prophet صلى الله عليه وسلم was alive. He became very happy when he went to Damascus.
He led a plain life and lived in a plain house there. Whenever, he went to the mosque, people would surround him immediately and ask him questions about the Quran, hadith and fiqh; he would answer them with enthusiasm. His knowledge was really great.
Muadh bin Jabal, رضي الله عنه , one of the notables of the Companions, said the following when Abud-Darda was about to die:
"O Abud-Darda! The sky has not shadowed anyone more knowledgeable than you, and the earth did not carry anyone more knowledgeable than you."
When the students that Abud-Darda raised became knowledgeable enough, he would immediately form a new circle around them, and he would be busy inspecting all of them. The circles of knowledge (ilm) formed by the students of Abud-Darda after the morning prayer in the Mosque of Damascus had such a lofty view that many people who did not take part in these circles would watch them with pleasure from a corner. Abud-Darda would stand in a corner and answer the questions coming from various circles. There were many distinguished Companions in these circles too. It is reported that Abud-Darda raised approximately 2000 students who knew the Quranic sciences very well in this way.
While Abud-Darda continued his sacred scholarly service, both the governor of Damascus and Yazid Ibn Abi Sufyan led a luxurious life away without heeding the problems of Muslims. Hz Umar رضي الله عنه heard about it and decided to go to Damascus in order to see the sacred services of Abud-Darda there and to punish the governor. His servant Yarfa was also with him. Hz. Umar sent Yarfa inside in order to try them. After Yarfa entered the mansion of Yazid, Hz. Umar followed him. He ordered all of the velvet cushions, silk goods and other things that were extra to be collected and taken to the Treasury.
The situation of the governor was no different. After doing the same thing to the governor, Hz. Umar رضي الله عنه said, "Come on! Now let us go to our brother." They went to Abud-Darda 's house. When they entered from the unlocked door that could open when it was pushed, they saw that there was not even a lamp to illuminate the house. Abud-Darda رضي الله عنه was sitting on a piece of felt in the dark without noticing who the people who entered his house were. Finally, they found each other in darkness and embraced each other.
Abud-Darda رضي الله عنه could guess the reason for Umar’s unexpected arrival. He said,
"O Umar! You know what the Messenger of Allah said. 'Your share from the world should be as much as the lunch box of a traveler.'"
They chatted until the morning that night.
Hz. Umar رضي الله عنه put all of the Companions on salary during his caliphate. The salary of those who took part in the Battle of Badr was different. However, Hz. Umar, who was a just caliph, gave Abud-Darda the same salary as them though he had not taken part in the Battle of Badr.
Abud-Darda narrated about 100 hadiths from the Prophet صلى الله عليه وسلم Some of them are as follows:
"On the Day of Resurrection, the heaviest thing in man’s Mizan (Scales) will be high ethics.” [4]
“Whoever protects his brother's honor, Allah protects his face from Fire on the Day of Resurrection.”[5]
“Whoever was given his share of gentleness, then he has been given a share of good. And whoever has been prevented from his share of gentleness, then he has been prevented from his share of good.”[6]
“Whoever follows a path in the pursuit of knowledge, Allah will make easy for him a path to Paradise. The angels lower their wings in approval of the seeker of knowledge, and everyone in the heavens and on earth prays for forgiveness for the seeker of knowledge, even the fish in the sea. The superiority of the scholar over the worshipper is like the superiority of the moon above all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind a Dinar or Dirham, rather they left behind knowledge, so whoever takes it has taken a great share.” [7]
Abud-Darda passed away in Damascus in the 32 H. Let us mention some of his nice and significant statements:
“I love three things that are hateful to people: I love poverty, sickness, and death. I love them because poverty is humility, sickness is expiation for sins and death results in a meeting with Allah.”
"Man should not complain about the misfortunes that hit him; he should not tell others about his pains and sorrows; he should not try to acquit himself through his tongue."
"What I am most afraid of is to be asked, "O Uwaymir! Did you learn your religion or not?" on the Day of Resurrection. If I say I learned, I fear that the verses of the Quran that advise what is good and forbid what is evil will witness against me by saying, 'You did not do anything we told you to do and you did not give up the things we told you not to do."
Hadhrat Ka’b رضي الله عنه
Hadhrat Ka’b رضي الله عنه
Sahab e Kiram رضي الله عنه
His name was K'ab bin Zaid bin Qais bin Malik رضي الله عنه and he was from the Banu Naiiaar tribe. He was martyred in the Battle of Khandag [Ditch]. It is said he was hit with the arrow of Umaya bin Rubiya bin Sakhr.
He was from among the Companions of Bir Maona, where all the other Companions were killed however he was the sole survivor. (Al-Isti'ab, Vol. 3, p.376, Darul Kutub-ul-Imiya, 2002, Beirut).
Bir Maona is where the Holy Prophet صلى الله عليه وسلم- on the request of a tribe - sent 70 of his companions, a large party of whom were Huffaz [had memorized the entire Quran] and were Qaris those who are able to read the Qur'an according to its proper rules of recitation]. They had been deceived and all of them were martyred with the exception of Hazrat Ka'b رضي الله عنه Hazrat K'ab رضي الله عنه survived because he had climbed up a mountain. According to some narrations, the disbelievers attacked and injured him severely. Perceiving him dead, the disbelievers left him whereas he was actually alive. He soon returned to Medina and returned to good health.
If you would like to learn about the great test Hadhrat Ka’b endured for 50 days , kindly follow the link
https://sunnahonline.com/library/history-of-islam/350-kaab-ibn-malik
Ibn Shihab reported that Allah's Messenger (ﷺ) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that 'Abd al-Rahman b. 'Abdullah b. Ka'b informed him that Abdullah b. Ka'b who served as the guide of Ka'b b. 'Malik as he became blind that he heard Ka'b b. Malik narrate the story of his remaining behind Allah's Messenger (ﷺ) from the Battle of Tabuk. Ka'b b. Malik said:
I never remained behind Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah's Messenger (ﷺ) 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 (Tabuk). And this is my story of remaining back from Allah's Messenger (ﷺ) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) at that time were large in numbers but there was no proper record of them.
Ka'b (further) said:
Few were the persons 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 (descended in connection with them). And Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 b. Malik? A person from Banu' Salama said: Allah's Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon that what you contend. Allah's Messenger, by Allah, we know nothing about him but good. Allah's Messenger (ﷺ), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allah's Messenger (ﷺ) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites.
Ka'b b. Malik farther said:
When this news reached me that Allah's Messenger (ﷺ) 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 connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak'ahs 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 persons. Allah's Messenger (ﷺ) 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 (the Holy Prophet) 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: Allah's Messenger, 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 favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allah's Messenger (ﷺ) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allah's Messenger (ﷺ) and contradict myself.
Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons 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 b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons 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 persons. Allah's Messenger (ﷺ) forbade the Nluslims to talk with three of us from amongst those (persons) 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 ot 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 withen 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 bazar; but none spoke to me. I came to Allah's Messenger (ﷺ) 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, arn't you well aware of the fact that I love Allah and His Messenger (ﷺ) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger (ﷺ) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (ﷺ) 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 bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. 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 Holy Prophet) 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 honour. 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 Allah's Messenger (ﷺ) received no revelation, there came the messenger of Allah's Messenger (ﷺ) to me and said: Verily, Allah's Messenger (ﷺ) 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 b. Umayya came to Allah's Messenger (ﷺ) and said: Allah's Messenger, Hilal b. Umayya 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 Allah's Messenger (ﷺ) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allah's Messenger (ﷺ), 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 b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me.
Allah's Messenger (ﷺ) 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 horse reached me more quickly than his voice. 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) had been sitting there amongst persons. So Talha b. 'Ubaidullah 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 he. Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: I greeted Allah's Messenger (ﷺ) with Assalam-o-'Alaikam 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: Allah's Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allah's Messenger (ﷺ) 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 recognised it (his delight). As I sat before him, I said: Allah's Messenger, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger (ﷺ)? Thereupon Allah's Messenger (ﷺ) 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) Khaibar. I said: Allah's Messenger, 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 Allah's Messenger (ﷺ) 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 hour 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" (ix. 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 Allah's Messenger (ﷺ) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard 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" (ix. 95-96). K'ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (ﷺ) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard 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.
Sahab e Kiram رضي الله عنه
His name was K'ab bin Zaid bin Qais bin Malik رضي الله عنه and he was from the Banu Naiiaar tribe. He was martyred in the Battle of Khandag [Ditch]. It is said he was hit with the arrow of Umaya bin Rubiya bin Sakhr.
He was from among the Companions of Bir Maona, where all the other Companions were killed however he was the sole survivor. (Al-Isti'ab, Vol. 3, p.376, Darul Kutub-ul-Imiya, 2002, Beirut).
Bir Maona is where the Holy Prophet صلى الله عليه وسلم- on the request of a tribe - sent 70 of his companions, a large party of whom were Huffaz [had memorized the entire Quran] and were Qaris those who are able to read the Qur'an according to its proper rules of recitation]. They had been deceived and all of them were martyred with the exception of Hazrat Ka'b رضي الله عنه Hazrat K'ab رضي الله عنه survived because he had climbed up a mountain. According to some narrations, the disbelievers attacked and injured him severely. Perceiving him dead, the disbelievers left him whereas he was actually alive. He soon returned to Medina and returned to good health.
If you would like to learn about the great test Hadhrat Ka’b endured for 50 days , kindly follow the link
https://sunnahonline.com/library/history-of-islam/350-kaab-ibn-malik
Ibn Shihab reported that Allah's Messenger (ﷺ) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that 'Abd al-Rahman b. 'Abdullah b. Ka'b informed him that Abdullah b. Ka'b who served as the guide of Ka'b b. 'Malik as he became blind that he heard Ka'b b. Malik narrate the story of his remaining behind Allah's Messenger (ﷺ) from the Battle of Tabuk. Ka'b b. Malik said:
I never remained behind Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah's Messenger (ﷺ) 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 (Tabuk). And this is my story of remaining back from Allah's Messenger (ﷺ) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) at that time were large in numbers but there was no proper record of them.
Ka'b (further) said:
Few were the persons 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 (descended in connection with them). And Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) 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 b. Malik? A person from Banu' Salama said: Allah's Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon that what you contend. Allah's Messenger, by Allah, we know nothing about him but good. Allah's Messenger (ﷺ), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allah's Messenger (ﷺ) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites.
Ka'b b. Malik farther said:
When this news reached me that Allah's Messenger (ﷺ) 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 connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak'ahs 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 persons. Allah's Messenger (ﷺ) 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 (the Holy Prophet) 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: Allah's Messenger, 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 favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allah's Messenger (ﷺ) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allah's Messenger (ﷺ) and contradict myself.
Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons 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 b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons 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 persons. Allah's Messenger (ﷺ) forbade the Nluslims to talk with three of us from amongst those (persons) 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 ot 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 withen 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 bazar; but none spoke to me. I came to Allah's Messenger (ﷺ) 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, arn't you well aware of the fact that I love Allah and His Messenger (ﷺ) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger (ﷺ) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (ﷺ) 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 bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. 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 Holy Prophet) 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 honour. 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 Allah's Messenger (ﷺ) received no revelation, there came the messenger of Allah's Messenger (ﷺ) to me and said: Verily, Allah's Messenger (ﷺ) 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 b. Umayya came to Allah's Messenger (ﷺ) and said: Allah's Messenger, Hilal b. Umayya 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 Allah's Messenger (ﷺ) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allah's Messenger (ﷺ), 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 b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me.
Allah's Messenger (ﷺ) 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 horse reached me more quickly than his voice. 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 Allah's Messenger (ﷺ) 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 Allah's Messenger (ﷺ) had been sitting there amongst persons. So Talha b. 'Ubaidullah 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 he. Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: I greeted Allah's Messenger (ﷺ) with Assalam-o-'Alaikam 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: Allah's Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allah's Messenger (ﷺ) 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 recognised it (his delight). As I sat before him, I said: Allah's Messenger, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger (ﷺ)? Thereupon Allah's Messenger (ﷺ) 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) Khaibar. I said: Allah's Messenger, 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 Allah's Messenger (ﷺ) 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 hour 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" (ix. 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 Allah's Messenger (ﷺ) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard 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" (ix. 95-96). K'ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (ﷺ) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard 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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