The Being of the Almighty Allah Y is indeed One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah Y is One and is actually Present. Those who are Allah-conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language, which is as follows:

“Objects are indeed understood by its opposites.”

For example, peace can only be understood and appreciated by that person who has felt and experienced anxiety. That person though who has not felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood “Shirk” or Polytheism, how is it possible for him to appreciate or comprehend “Tauheed” or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed.

The Almighty Allah Y has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.


The meaning of “Tauheed” is to believe that there is no Partner to Allah Y in His Being and in His Attributes. In other words, how Almighty Allah Y is, we do not believe that there is another being like Him Y. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah Y, among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.


After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge, which is one of the Attributes of Allah Y, is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allah Y. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allah Y. If we ascribe this attribute for another individual will we again be guilty of Shirk?


No! Dear Muslim Brothers and Sisters, do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah Y possesses the Attribute of “Living”, yet He Y has, also through His Mercy, bestowed upon His creation this very quality. The attribute of living though, which we relate to ourselves, is not the same Attribute of Living as we relate to Allah Y. The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allah Y. The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Y Attribute of Living is Eternal and non-bestowed.

If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.


The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allah Y possesses Power and Authority. We also know that He Y has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allah Y possesses Power and Authority, yet, although possessing these Attributes, He Y is not subservient to anyone, neither have these Attributes been given to Him Y by anyone. His Y slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allah Y, and these attributes are not his, rather they have been bestowed upon him by the Almighty Allah Y.


This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allah Y possesses these Attributes and so does the slave. No one has given these Qualities to Allah Y, whilst the slave, on the other hand, has been accorded these attributes by Almighty Allah Y. This is, in fact, one of the clear differences between the Almighty Allah Y and His slave.

We understand that if the Almighty AllahY has bestowed an attribute, which is conferred to any slave, upon the slave, then this belief cannot be labelled as Shirk. For example, if we relate the quality of “hearing” to a slave, we must therefore believe that the Grace of Allah Y has bestowed this attribute of “hearing” upon the slave, then this belief cannot be termed Shirk.

At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the Idol worshippers who also believe that their Idols have been given these amazing powers by Allah Y. Are they not using the very same principle, which we are applying?

The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah Y, they also should have believed that the slave is indebtedly in bondage to the Creator Y. Without the Creator Y, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator Y. But, they refused to believe and accept this principle, that is, Allah’s Y Authority.

They began to believe that although their Idols were a creation, Almighty Allah Y had given the Idols Divinity and total “God-head”. They believed that after creating their Idols, there was now no need for submission towards Almighty Allah Y to complete (Allah forbid!) because their Idols could do whatever it wished, even if Almighty Allah Y had not commanded it to do a certain thing. The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Almighty Allah Y.


Indeed, Almighty Allah Y, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He Y would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, “Laat” and “Manaat”, Almighty Allah Y set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and God-head. Any person who believes that Almighty Allah Y has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah Y will always remain a servant and can never become one possessing God-head and Divinity.




The Almighty Allah  states in the Holy Quran:

“Who is it that can intercede with Him, except with His
permission.” (Sura Baqara: 255)

From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah Y is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He Y has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their Idols are totally useless.

The beloved slaves of Allah Y, on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad r as proven by many authentic sources. Thereafter, the other Prophets u, the Martyrs (Shuhada t), the Saints t, etc. Another important fact we must always bear in mind is that if an individual performs a duty without the Permission of Allah Y, then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.

The Holy Quran is evidence of Hazrat ‘Isa  u explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah Y upon His beloved servants. He states:

“I heal those who are born blind and the leper and I raise

the dead by Allah’s permission.” (Sura Ale Imraan: 49)

We know that to perform amazing duties as explained by Hazrat ‘Isa u is indeed the Grace of the Almighty Allah, yet this great Prophet u is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed.

When he has said, “these duties are performed through the permission of Allah”, immediately, the question of Shirk is dismissed and the entire concept becomes one of Tauheed. Keeping this in mind, when Muslims state that great Prophets u and Saints t can perform miracles and do so with the Permission of Allah Y, how can any sensible person call this action as being Shirk. This belief is purely Tauheed.

If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah Y are explained.


Every creation of the Almighty Allah Y has been created for some specific reason and purpose, namely, the sun, the trees, water, the wind. Explaining the purpose for the creation of Man, the Almighty Allah Y states:

“I have not created Man and Jinn, but that they
worship Me.” (Ad Dhaariyat: 56)

Worship can only be performed if there is recognition. In other words, mankind and Jinn have been created to recognize the Almighty Allah Y. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah Y, the more we worship Him Y.

From the above discussion we come to realize that mankind has been created to recognize Allah Y, and by doing so we become closer. In other words, closeness to Allah Y is the pinnacle of glory in the life of mankind.

By understanding this, we must examine it’s connotation, it’s results and it’s meaning in the light of Islamic Law.

There is a Hadith-e-Qudsi found in the Sahih Bukhari explaining this: The Prophet r has explained that the Almighty Allah Y has stated: “He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it.”

Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of becoming the beloved.

In the following verse, Almighty Allah Y is explaining how we can achieve His Y closeness. He states:

“Say (O Muhammad to them), if you love Allah follow me,

Allah will love you.” (Sura Ale Imraan: 31)

In other words, after we have adopted piety and abstinence in following the Holy Prophet r, will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only does he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah Y.

Imam Fakhrudeen Raazi t in his “Tafseer Kabeer”, explains the above Hadith: “In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Almighty Allah Y states that He becomes the slaves eye and ear. When the Magnificent Noor (Light) of AllahY becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far.”

We also come to realize from this explanation that the beloved slaves of Allah Y have been given the power to help and assist. Once we have proved this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator Y can help and assist, remember that the Creator Y possesses this Attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after Almighty Allah Y has given it to him, and we still believe that the slave is the servant of Allah Y and is still subservient to Him Y. This is the belief of all Muslims.

When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah Y, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr?

It also seems to be the habit of these “believers” to relate verses meant for the Kufaar towards Muslims, perhaps they are merely following the habit of their forefathers. It is recorded in the Sahih Bukhari, that Hazrat Abdullah Ibn Omar t used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He use to say that “these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims.”



Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah Y possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him be immediately nullified?


This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet r has stated that the grave is sometimes a Garden of Paradise and sometimes a Pit of Hell.

We, therefore, logically ask: for who is this grave sometimes a Pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul, which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.

So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.

Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, “The Screened World.” A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.

Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.


It is reported in the Ahaadith that when the person is placed within the grave, the grave squeezes him, be he Muslim or non-Muslim. The earth could be described as “the mother”, for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behaviour and dishonour, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.

Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah Y. Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah Y, then how can any sane person term it as being as Shirk if we ask them to assist us?

In the Tirmidhi Shareef, Hadrat Abdullah Ibn Abbas t narrates that a Sahaba t once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Sura Mulk. He related the entire episode to the Prophet r, who replied that the recital of Sura Mulk indeed assists the person within the grave and protects him from pain and punishment.

From this episode, we see that the beloved servants of Allah Y are still alive within their graves, or else the Prophet r would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah Y are still alive within their graves.

Let us relate another incident from the period of the companions. It is recorded that in the period of Hadrat Mu’awwiya t a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada t (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed t with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah Y are alive. This incident is narrated in “Jazbul Quloob” by Sheikh Muhaddith Delwi t and “Sharahus Sudur” by Imam Jallaludeen Suyutwi t.

Let us now quote another example from the period of the Taabe’ins. Imam Abu Na’eem t in his book, “Hilyatul Awliya”, narrates from Hadrat Sa’eed t. The great Saint states, “By Allah, Hameed Taweel t and myself were burying Hadrat Thaabit Nibhaani t. As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hadrat Thaabit Nibhaanit was about to perform the Salaah and he was imploring Allah Y in the following manner, ‘O Allah, You have given certain of Your creation the Permission to perform their Salaah within the grave, give me also the same permission’. It was indeed beyond the Mercy of Allah Y to refuse him.”

N.B.: Hadrat Thaabit bin Aslam Nibhaani Basri t was a Taabi’in. He has narrated Ahaadith from Hadrat Anas t and various other Companions. Shuba t states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni t states that he had not seen a more pious person than Thaabit bin Aslam t. (“Kashfun Noor”, Imam Abdul Gani Naablisi t, pg. 9)

Imam Baihaqi t narrates from Qazi Nishapuri Ebrahim t who states that, “A pious woman passed away. Among those that were present for her Janaaza was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, ‘By Allah, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise’. She explained that whosoever took part in her Janaaza, Allah would forgive them, and that the coffin thief took part in the Janaaza. The thief immediately covered the grave and repented with a true heart.” Indeed this is the greatness of the beloved servants of Allah, that one goes to them as a thief and returns as a Saint himself.

It is reported in the Hadith-e-Qudsi that the Almighty Allah Y has stated: “When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him.”

As we have seen, all these gifts are still found in the beloved servants of Allah Y even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints t for they are indeed people who have been promised the Mercy and Assistance of Allah Y. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint t and implores to him in this manner, “O beloved servant of Allah Y, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf,” how, we ask of you, can this be termed Shirk, when the Almighty Allah Y Himself has promised them all these gifts?

After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah Y whereas Allah Y has promised his slaves His assistance.

Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah Y in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?

This answer has already been given by the Holy Prophet r. He has stated: “The Ulama, the Hufaaz, and the Shohadah of my followers will indeed intercede on the Day of Judgement. Even the infant whose parents are Muslims will intercede.” If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either!

The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet u seeking assistance, when finally they reach the Holy Prophet r, he will say, “I am for it (that is, I am that person who will intercede for you).”

He will then go into prostration and Praise the Almighty Allah Y, after which the Almighty Allah Y will say, “O Muhammad r! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted.”

The Prophet r will then intercede. After him, the great Prophets u and Saints t. If it is Shirk to ask the beloved servants of Allah Y for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply “rewarded” for their folly.

May the Almighty Allah Y bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed. Aameen!

When Time Moves Faster

A mong the Signs of the Last Day as disclosed by Prophet Muhammad (peace and blessings of Allah be upon him) is that “time would move faster – so that a whole year would pass like a month, a month would pass like a week, a week like a day, a day like an hour, and an hour like the amount of time it takes to kindle a fire.” Why so?

He explained that the perception of time moving faster would be in consequence of the ‘remembrance’ of Allah Most High (Dhikr) departing from the heart, and a preoccupation with the worldly life (Dunyah) taking exclusive possession of the heart. The consequence of this spiritual vacuum would be that “people would make business agreements with one another and scarcely anyone would fulfill his trust”, and “it would be said that among such and such a tribe there is a trustworthy man. People would remark of how intelligent, excellent and resolute a man he is while (in fact) he would not have as much faith (in Allah) in his heart as a grain of a mustard seed.”

The blessed Prophet also warned that such would be a time of great betrayals in which “temptations would be presented to men’s hearts as a reed mat is woven stick by stick, and any heart which is impregnated by them would have a black mark put in it. The result would be that hearts would be of two kinds, one, white like a white stone, which would not be harmed by temptation as long as the heavens and earth endure, and the other, black and dust-colored like a vessel which is upset, incapable of recognizing what is reputable, or rejecting what is disreputable, but being enveloped by its passion.” 

There can be no doubt whatsoever that this so-called age of ‘progress’ is, indeed, the age when these signs of the Last Day have appeared. This is the age of secularism. Even the state is secular, and so too politics, the economy, education, the market, the media, sports, entertainment, etc. The dining room and the bedroom are today also secularized. Secularism begins by ‘excluding God’, and culminates by ‘denying Him’! How so? When knowledge is secularized it leads to the belief that knowledge comes from only one source, i.e., external observation and rational enquiry. The implication of the adoption of this epistemology is as follows: since this material world is the only world we can ever ‘know’ in this way, it follows that this is the only world that really ‘exists’.

Thus it is that secularism leads inevitably to materialism, i.e., the acceptance, for all practical purposes, that there is no reality beyond material reality. And materialism has led, naturally so, to a world of greed, lies, promiscuity, injustice, oppression, godlessness, and great betrayals since the moral foundations of society cannot be sustained without the spiritual heart of religion. And such a world is not bothered in the least with such things as the ‘remembrance’ of Allah Most High.

What is ‘remembrance’? When a man visits in his heart the woman that he loves, he shudders as an enchanting fragrance envelops his heart. It happens every time! When he hears her name mentioned,

the same thing happens. That is ‘remembrance’! Clearly ‘remembrance’ is only possible when there is true love. And so it is really when love of Allah Most High departs from the heart that ‘time’ moves faster and yet faster. Hence it follows that when sincere love for Allah Most High allows truth (al-Haq) to enter and take possession of the heart, that ‘time’ would surely move slower and yet slower, until that truth (al-Haq) transports us to a ‘timeless’ world.

Motivation from life of Ka’b bin Malik (radiyallhu anhu)


It is the story of “Ka’b bin Malik ” RA . He was a Sahaba . He missed the military expedition headed for Tabuk because of his  procrastination .  The Story of Ka’ab RA teaches us about the effects procrastination can have on us.  It can, in fact, rob us of so many opportunities to do good. Because Ka’ab  (radiyallhu anhu) delayed making preparations, he missed out on the rewards of fighting for the sake of Allah. Once the army had gone and he had no way to catch up with them, Ka’b RA realized that the only people who were left behind were either the elderly or the disabled people and the ones who were known to be hypocrites. He seriously reflected on this and was very regretful of his actions. After the Prophet ﷺ came back, Ka’b RA did not lie nor did he give any flimsy excuse and he spoke the truth and was sincerely repentant. So the Prophet ﷺ told him to wait for Allah’s decree and he ordered that he and along with two others were to be boycotted by the people of Madinah.

A Great Lesson to learn from this story is that we must not make excuses in front of ﷲ and we should not try to justify our sins . Iblis could have repented but he did not while Adam AS admitted his sin and  sought the forgiveness of ﷲ swt and so he was forgiven . Similiarly  Ka’ab RA did not make excuse but accepted his fault . He cried his heart out when he was boycotted by the people of Madina and by Prophet Muhammad SAW .He repented and Allah accepted his repentance .

Let us read the story as told by Ka’ab RA himself .It is a lengthy hadeeth from Bukhari and Muslim but it is worth reading.

Without further a do here it goes –

Abdullah bin Ka’b, who served as the guide of Ka’b bin Malik (May Allah be pleased with him) when he became blind, narrated:

I heard Ka’b bin Malik (May Allah be pleased with him) narrating the story of his remaining behind instead of joining Messenger of Allah (ﷺ) when he left for the battle of Tabuk. Ka’b said: “I accompanied Messenger of Allah (ﷺ) in every expedition which he undertook excepting the battle of Tabuk and the battle of Badr. As for the battle of Badr, nobody was blamed for remaining behind as Messenger of Allah (ﷺ) and the Muslims, when they set out, had in mind only to intercept the caravan of the Quraish. Allah made them confront their enemies unexpectedly. I had the honour of being with Messenger of Allah (ﷺ) on the night of ‘Aqabah when we pledged our allegiance to Islam and it was dearer to me than participating in the battle of Badr, although Badr was more well-known among the people than that. And this is the account of my staying behind from the battle of Tabuk. I never had better means and more favourable circumstances than at the time of this expedition. And by Allah, I had never before possessed two riding-camels as I did during the time of this expedition. Whenever Messenger of Allah (ﷺ) decided to go on a campaign, he would not disclose his real destination till the last moment (of departure). But on this expedition, he set out in extremely hot weather; the journey was long and the terrain was waterless desert; and he had to face a strong army, so he informed the Muslims about the actual position so that they should make full preparation for the campaign. And the Muslims who accompanied Messenger of Allah (ﷺ) at that time were in large number but no proper record of them was maintained.” Ka’b (further) said: “Few were the persons who chose to remain absent believing that they could easily hide themselves (and thus remain undetected) unless Revelation from Allah, the Exalted, and Glorious (revealed relating to them). And Messenger of Allah (ﷺ) set out on this expedition when the fruit were ripe and their shade was sought. I had a weakness for them and it was during this season that Messenger of Allah (ﷺ) and the Muslims made preparations. I also would set out in the morning to make preparations along with them but would come back having done 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) till the time of departure came and it was in the morning that Messenger of Allah (ﷺ) set out along with the Muslims, but I had made no preparations. I would go early in the morning and come back, but with no decision. I went on doing so until they (the Muslims) hastened and covered a good deal of distance. Then I wished to march on and join them. Would that I had done that! But perhaps it was not destined for me.

After the departure of Messenger of Allah (ﷺ) whenever I went out, I was grieved to find no good example to follow but confirmed hypocrites or weak people whom Allah had exempted (from marching forth for Jihad). Messenger of Allah (ﷺ) made no mention of me until he reached Tabuk. While he was sitting with the people in Tabuk, he said, ‘What happened to Ka’b bin Malik?’ A person from Banu Salimah said: “O Messenger of Allah, the (beauty) of his cloak and an appreciation of his finery have detained him.’ Upon this Mu’adh bin Jabal (MatAllah be pleased with him) admonished him and said to Messenger of Allah (ﷺ): “By Allah, we know nothing about him but good.’ Messenger of Allah (ﷺ), however, kept quiet. At that time he (the Prophet (ﷺ)) saw a person dressed in white and said, ‘Be Abu Khaithamah.’ And was Abu Khaithamah Al- Ansari was the person who had contributed a Sa’ of dates and was ridiculed by the hypocrites.” Ka’b bin Malik further said: “When the news reached me that Messenger of Allah (ﷺ) was on his way back from Tabuk, I was greatly distressed. I thought of fabricating an excuse and asked myself how I would save myself from his anger the next day. In this connection, I sought the counsels of every prudent member of my family. When I was told that Messenger of Allah (ﷺ) was about to arrive, all the wicked ideas vanished (from my mind) and I came to the conclusion that nothing but the truth could save me. So I decided to tell him the truth.

It was in the morning that Messenger of Allah (ﷺ) arrived in Al-Madinah. It was his habit that whenever he came back from a journey, he would first go to the mosque and perform two Rak’ah (of optional prayer) and would then sit with the people. When he sat, those who had remained behind him began to put forward their excuses and take an oath before him. They were more than eighty in number. Messenger of Allah (ﷺ) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their insights to Allah, until I appeared before him. I greeted him and he smiled and there was a tinge of anger in that. He then said to me, ‘Come forward’. I went forward and 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, ‘O Messenger of Allah, by Allah, if I were to sit before anybody else, a man of the world, I would have definitely saved myself from his anger on one pretext or the other and I have a gifted skill in argumentation, but, by Allah, I am fully aware that if I were to put forward before you a lame excuse to please you, Allah would definitely provoke your wrath upon me. In case, I speak the truth, you may be angry with me, but I hope that Allah would be pleased with me (and accept my repentance). 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.’ Thereupon, Messenger of Allah (ﷺ) said, ‘This man spoke the truth, so get up (and wait) until Allah gives a decision about you.’ I left and some people of Banu Salimah followed me. They said to me, ‘By Allah, we do not know that you committed a sin before. You, however, showed inability to put forward an excuse before Messenger of Allah (ﷺ) like those who stayed behind him. It would have been enough for the forgiveness of your sin that Messenger of Allah (ﷺ) would have sought forgiveness for you.’ By Allah, they kept on reproaching me until I thought of going back to Messenger of Allah (ﷺ) and retract my confession. Then I said to them, ‘Has anyone else met the same fate?’ They said, ‘Yes, two persons have met the same fate. They made the same statement as you did and the same verdict was delivered in their case.’ I asked, ‘Who are they?’ They said, ‘Murarah bin Ar-Rabi’ Al-‘Amri and Hilal bin Umaiyyah Al- Waqifi.’ They mentioned these two pious men who had taken part in the battle of Badr and there was an example for me in them. I was confirmed in my original resolve. Messenger of Allah (ﷺ) prohibited the Muslims to talk to the three of us from amongst those who had stayed behind.

The people began to avoid us and their attitude towards us changed and it seemed as if the whole atmosphere had turned against us, and it was in fact the same atmosphere of 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 their) time weeping. As I was the youngest and the strongest, I would leave my house, attend the congregational Salat, move about in the bazaars, but none would speak to me. I would come to Messenger of Allah (ﷺ) as he sat amongst (people) after the Salat, greet him and would ask myself whether or not his lips moved in response to my greetings. Then I would perform Salat near him and look at him stealthily. When I finish my Salat, he would look at me and when I would cast a glance at him he would turn away his eyes from me. When the harsh treatment of the Muslims to me continued for a (considerable) length of time, I walked and I climbed upon the wall of the garden of Abu Qatadah, who was my cousin, and I had a great love for him. I greeted him but, by Allah, he did not answer to my greeting. I said to him, ‘O Abu Qatadah, I adjure you in the Name of Allah, are you not aware that I love Allah and His Messenger (ﷺ)?’ I asked him the same question again but he remained silent. I again adjured him, whereupon he said, ‘Allah and His Messenger (ﷺ) know better.’ My eyes were filled with tears, and I came back climbing down the wall.

As I was walking in the bazaars of Al-Madinah, a man from the Syrian peasants, who had come to sell food grains in Al-Madinah, asked people to direct him to Ka’b bin Malik. People pointed towards me. He came to me and delivered a letter from the King of Ghassan, and as I was a scribe, I read that letter whose purport was: ‘It has been conveyed to us that your friend (the Prophet (ﷺ)) was treating you harshly. Allah has not created you for a place where you are to be degraded and where you cannot find your right place; so come to us and we shall receive you graciously.’ As I read that letter I said: ‘This is too a trial,’ so I put it to fire in an oven. When forty days had elapsed and Messenger of Allah (ﷺ) received no Revelation, there came to me a messenger of the Messenger of Allah and said, ‘Verily, Messenger of Allah (ﷺ) has commanded you to keep away from your wife.’ I said, ‘Should I divorce her or what else should I do?’ He said, ‘No, but only keep away 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 bin Umaiyyah came to Messenger of Allah (ﷺ) and said: ‘O Messenger of Allah, Hilal bin Umaiyyah is a senile person and has no servant. Do you disapprove if I serve him?’ He said, ‘No, but don’t let him have any sexual contact with you.’ She said, ‘By Allah, he has no such desire left in him. By Allah, he has been in tears since (this calamity) struck him.’ Members of my family said to me, ‘You should have sought permission from Messenger of Allah (ﷺ) in regard to your wife. He has allowed the wife of Hilal bin Umaiyyah to serve him.’ I said, ‘I would not seek permission from Messenger of Allah (ﷺ) for I do not know what Messenger of Allah might say in response to that, as I am a young man’. It was in this state that I spent ten more nights and thus fifty days had passed since people boycotted us and gave up talking to us. After I had offered my Fajr prayer on the early morning of the fiftieth day of this boycott on the roof of one of our houses, and had sat in the very state which Allah described as: ‘The earth seemed constrained for me despite its vastness’,

I heard the voice of a proclaimer from the peak of the hill Sal’ shouting at the top of his voice: ‘O Ka’b bin Malik, rejoice.’ I fell down in prostration and came to know that there was (a message of) relief for me. Messenger of Allah (ﷺ) had informed the people about the acceptance of our repentance by Allah after he had offered the Fajr prayer. So the people went on to give us glad tidings and some of them went to my companions in order to give them the glad tidings. A man spurred his horse towards me (to give the good news), and another one from the tribe of Aslam came running for the same purpose and, as he approached the mount, I received the good news which reached me before the rider did. When the one whose voice I had heard came to me to congratulate me, I took off my garments and gave them to him for the good news he brought to me. By Allah, I possessed nothing else (in the form of clothes) except these garments, at that time. Then I borrowed two garments, dressed myself and came to Messenger of Allah (ﷺ) On my way, I met groups of people who greeted me for (the acceptance of) repentance and they said: ‘Congratulations for acceptance of your repentance.’ I reached the mosque where Messenger of Allah (ﷺ) was sitting amidst people. Talhah bin ‘Ubaidullah got up and rushed towards me, shook hands with me and greeted me. By Allah, no person stood up (to greet me) from amongst the Muhajirun besides him.” Ka’b said that he never forgot (this good gesture of) Talhah. Ka’b further said: “I greeted Messenger of Allah (ﷺ) with ‘As-salamu ‘alaikum’ and his face was beaming with pleasure. He (ﷺ) said, ‘Rejoice with the best day you have ever seen since your mother gave you birth. ‘I said: ‘O Messenger of Allah! Is this (good news) from you or from Allah?’ He said, ‘No, it is from Allah.’ And it was common with Messenger of Allah (ﷺ) that when ever he was happy, his face would glow as if it were a part of the moon and it was from this that we recognized it (his delight). As I sat before him, I said, I have placed a condition upon myself that if Allah accepts my Taubah, I would give up all of my property in charity for the sake of Allah and His Messenger (ﷺ)!’ Thereupon Messenger of Allah (ﷺ) said, ‘Keep some property with you, as it is better for you.’ I said, ‘I shall keep with me that portion which is in Khaibar’. I added: ‘O Messenger of Allah! Verily, Allah has granted me salvation because of my truthfulness, and therefore, repentance obliges me to speak nothing but the truth as long as I am alive.” Ka’b added: “By Allah, I do not know anyone among the Muslims who has been granted truthfulness better than me since I said this to the Prophet (ﷺ). By Allah! Since the time I made a pledge of this to Messenger of Allah (ﷺ), I have never intended to tell a lie, and I hope that Allah would protect me (against telling lies) for the rest of my life. Allah, the Exalted, the Glorious, revealed these Verses:

‘Allah has forgiven the Prophet (ﷺ), the Muhajirun (Muslim Emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al- Madinah) who followed him (Muhammad (ﷺ)) in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And (He did forgive also) the three who did not join [the Tabuk expedition and whose case was deferred (by the Prophet (ﷺ)) for Allah’s Decision] till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them (accepted their repentance), that they might beg for His Pardon [repent (unto Him)]. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Be afraid of Allah, and be with those who are true (in word and deeds).” (9:117,118).

Ka’b said: “By Allah, since Allah guided me to Islam, there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah (ﷺ), and if I were to tell a lie I would have been ruined as were ruined those who had told lies, for Allah described those who told lies with the worst description He ever attributed to anybody else, as He sent down the Revelation:

They will swear by Allah to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijsun [i.e., Najasun (impure) because of their evil deeds], and Hell is their dwelling place – a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al- Fa’siqun (rebellious, disobedient to Allah)”. (9:95,96)

Ka’b further added: “The matter of the three of us remained pending for decision apart from the case of those who had made excuses on oath before Messenger of Allah (ﷺ) and he accepted those, took fresh oaths of allegiance from them and supplicated for their forgiveness. The Prophet (ﷺ) kept our matter pending till Allah decided it. The three whose matter was deferred have been shown mercy. The reference here is not to our staying back from the expedition but to his delaying our matter and keeping it pending beyond the matter of those who made their excuses on oath which he accepted”.

[Al- Bukhari and Muslim]

If You like this article Please Share it to help us keep providing you with more.

Motivation from Story of Kaa’b bin Malik RA

  1. The main lesson to be learnt from Ka’ab RA’s story is that one must make a sincere repentance to ﷲ , and we must not be troubled by the problems which might come along with it, because sometimes, like in his story, ﷲ puts a servant to test his servitude, whether he will continue to sin or leave that sin for his sake. Turning back to ﷲ only brings good and Shaitaan will come to a person and say that the only reason he is facing hardship is because his repentance was not accepted. However, that might not be the case and one must continue to repent to Allah and do righteous deeds.
  2. The evils of Procastination can easily be seen in his story. It was not that Ka’b  RA didn’t want to go but it was just that he kept on procastinating the preparations for the battle. He faced no obstacles in terms of health and provisions, but he was in his best state. The only reason which caused him to not join the battle was pure delay and trivialising the task at hand. Procastination is a leading factor which pulls one away from superior goals and it hinders productivity to a great extent. It is one of the biggest tricks of Shaitan and he wants us to procastinate everything which leads to worhispping ﷲ and towards righteous deeds. We must beware from procastinating things or else we will only end up in regret.
  3. Indeed, I wish I had done so!‘; a line of regret, familiar to our ears, our tongues and sometimes hidden away in our hearts. We should not delay in doing good.
  4. A walk through the streets of the city would lead Ka’b RA to find none left except “one accused of hypocrisy or one of those weak men whom Allah had excused.” It is clear that they understood that striving and working for this Religion was a duty upon them all; not the duty of the youth or a specific group of society alone. From the same segment, it is derived that if we do not hasten to befriend the righteous and be in their company, it is likely that we may find ourselves surrounded by their opposites.
  5. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught us in the hadeeth narrated by Abu Hurayrah:“Hasten to do good deeds before you are overtaken by one of the seven afflictions.” Then (giving a warning) he said, “Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter.” (Tirmidhi).
  6. The letter from the king reminds us of the Small steps of Shaitan .He makes the evil thing pleasing and he brings the sins and kufr in a decorated way which can make any strong person to slip.
  7. When the hypocrites lied to the prophet (salalaahu alaihi wasallam).  Although he (s.a.w.) had no choice but to accept it from them and it seemed like they averted punishment, they in actuality only delayed it.   While the three who told the truth (one of whom was Ka’ab) got their punishment (of being boycotted) and were later forgiven, the hypocrites will have to await the punishment of the hereafter. The lesson we can teach our children about this is that although sometimes things may not seem fair, Allah (s.w.t) is just and takes everything into account.  Being punished in this world which is temporary is far better than being punished eternally in the hereafter.
  8. Finally , this hadeeth has been narrated by the Son of Kaab bin Malik RA .Here the  father had enough courage to tell  his son about a not so proud time in his life, when many others would have hidden it or at least not tell it in such detail.  To be fair and to give his son a better understanding of how he was during his younger days, he made sure to start off by mentioning all the good and positive contributions he has done. This is important as it shows that no matter how good a person may be, he/she can still fall victim to Shaytan.Kaab in Malik was a sahabi who had never missed a battle with the Prophet ﷺ. This really shows that a person’s history does not really secure him from making a mistake and even though he may have a spotless background, lineage etc, it will not save him from slipping. One needs to be always careful about the deeds of the present and not become arrogant and proud about the acheivements in his life. It can also be said that he was a pious sahabi and a very truthful one because he himself is the who who is narrating this story. It takes a lot of courage to admit one’s mistakes.