{"...And let those who oppose the Messenger's commandment beware lest some trial befall them or a painful torment be inflicted upon them."}
[an-Nur; 63]
Examples:
1 - Ibn 'Abbas reported that the Messenger of Allah said:
"Do not enter upon your women when returning from a journey at night."
He then narrated that the Messenger of Allah returned once with a caravan at night, whereupon two men with him slipped away and secretly went to their families, even though they had heard the Prophet forbidding them from doing so. Subsequently, both of them found a man with his wife.
['Sunan ad-Darimi'; # 444, and it is authentic]
2 - Salamah bin al-Akwa' reported:
"A man ate with the Messenger of Allah using his left hand. The Prophet said to him: "Eat with your right hand." The man arrogantly said: "I am unable to do so." The Prophet then said: "May you never be able to do so." The man was never again able to raise his right hand to his mouth."
['Sahih Muslim'; # 2021]
3 - Abu Yahya as-Sagi narrated:
"We were walking through the alleyways of Basrah to the door of some scholars of Hadith. So, I quickened my strides and a man from amongst the people of Basrah came to us and sarcasitically said: "Raise your feet well above the wings of the Angels and do not break them (a mocking reference to the hadith "...the Angels lower their wings for the seeker of knowledge...")." His feet then became stiff and he fell right where he was standing."
['Bustan al-'Arifin' by an-Nawawi; p. 92]
4 - Muhammad bin Isma'il at-Taymi said:
"I read in some narrations that, upon hearing the words of the Prophet: "If one of you awaken from sleep, then he should not dip his hand in a container unless he washes his hand because he does not know where it was while he was sleeping," an innovator said: "I know where my hands went while in bed, so I do not have to fulfill this command!" Consequently, upon waking up the next morning, his hand - up to the forearm - was found inserted into his anus."
['Bustan al-'Arifin' by an-Nawawi; p. 94]
5 - Ibn Kathir narrated, on the authority of Ibn Khalkan:
"It has reached us from a trustworthy group of people who travelled from Basrah to Damascus that they were in a village called Dir Abi Salamah, and in it, there was a man from the bedouins who would mock others excessively and was quite ignorant.
One day, the siwak and its virtues were mentioned in his presence, so, he said: "By Allah, I do not use the siwak except to clean my back passage." So, he took a stick of siwak and stuck it in his rectum in mockery. He was in great pain that night, and for the next nine months, he would complain of a great pain in his stomach and rectum. Then, he experienced labor pains just as a pregnant woman would suffer, and suddenly, a creature with the body of a giant rat, the head of a fish, four paws, and a tail the length of a human hand whose end looked like that of a rabbit's came out of the man's body. When the creature came out, it woke up and screamed three times, so, the man's daughter got up and smashed its head open, killing it. The man himself only lived two days more, saying on his deathbed: "This creature has killed me! It cut my intestines apart!" This event was witnessed by a large group of people from this village, including the village khatib."
['al-Bidayah wan-Nihayah'; 13/263]
6 - Anas bin Malik narrated:
"The Messenger of Allah sent a man from his Companions to a man from the people of disbelief in order to call him to Allah - the Blessed and Exalted - so, he said to the Companion:
"What is this Lord of yours that you call me to? Is He made of iron? Is He made of copper? Is He made of silver? Is He made of gold?"
So, the Companion returned to the Prophet and told him of what had happened, so, he sent the Companion back a second time. The man told him the same thing, so, he was sent a third time. The man told him the same thing, so the Companion returned and informed the Prophet, so, Allah - the Blessed and Exalted - sent a lightining bolt that struck the man and burned him up.
The Messenger of Allah then said: "Verily, Allah - the Blessed and Exalted - has sent upon this man that you know a lightning bolt which has burned him up."
The verse was then revealed: {"... He sends lightning bolts, and therewith He strikes whom He Wills, yet they dispute about Allah, and He is mighty in strength and severe in punishment."} [ar-Ra'd; 13]"
[Reported by al-Bayhaqi in 'as-Sunan al-Kubra' (11259), al-Haythami in 'Majma' az-Zawa'id' (7/24), and it is authentic]
7 - Ibn al-Jawzi reported, on the authority of 'Abd al-Majid bin 'Abd al-'Aziz:
"In Khurasan, there was a man with us who used to make copies of the Mushaf in three days. One day, a man came to him and asked: "How long did it take you to write this?" So, the man held up his thumb, index, and middle fingers, saying: "In three days, {"...and nothing of fatigue touched Us."} [Qaf; 38]"
So, these three fingers of his suddenly became stiff, and he was never able to use them again."
['Sayd al-Khatir'; p. 398]
8 - adh-Dhahabi reported:
"Muhammad bin 'Abd al-Malik az-Zayyat ordered that a long piece of wood be brought, pierced with many iron nails. He would torture his prisoners with this wood - among which was Ahmad bin Hambal - saying: "I have never had mercy upon anyone, as mercy is something that weakens the soul."
Later on, when he was imprisoned in the same jail, he was tortured using the same device. When he would scream for mercy, it was said to him: "Mercy is something that weakens the soul."
['Siyar A'lam an-Nubala''; 11/172]
9 - al-Hafidh Abu Sa'id as-Sam'ani reported, on the authority of al-Qadi Abu at-Tayyib:
"We were sitting in a gathering in the mosque of al-Mansur, and a young man from Khurasan came to us, asking about the ruling on a particular issue. We gave him an answer, using a hadith narrated by Abu Hurayrah as proof. He replied: "I do not accept the hadith of Abu Hurayrah." He didn't even finish his sentence, when a large snake fell from the ceiling of the mosque, with the people dispersing from its path as it began to chase the youth. The people told him to repent, and as soon as he said: "I repent," the snake disappeared, leaving no trace of its existence."
['Siyar A'lam an-Nubala'' (2/618), and Ibn Taymiyyah reports a similar incident in 'Majmu' al-Fatawa' (4/538), except that the snake kills the youth in his version]
10 - adh-Dhahabi reported:
"A man came to Ibn Sirin and said: "I had a dream in which I had a glass filled with water in my hand. Suddenly, the glass shattered, with the water remaining as it was."
Ibn Sirin said to him: "Fear Allah! Verily, you had no such dream. I will not be taken to account for your lying, but, this dream would indicate that your wife will die, and her child will survive."
When the man left, he said: "By Allah, he is right. I had no such dream."
When he arrived home, he found that his pregnant wife was dead, and her newborn child had survived."
['Siyar A'lam an-Nubala''; 4/617]
11 - Ibn al-Qayyim narrated:
"...and it is reported that in Egypt, there was a man who would maintain the mosques, making the call to prayer, etc. He was, by all outward means, an obedient person and devout worshipper.
One day, as he usually would, he ascended the minaret to make the call to prayer. At the base of the minaret, there was a Christian woman standing. He saw her, and was seduced by her looks. So, he descended the minaret, went to her, and entered her home. She said to him: "Who are you, and what do you want?"
He replied: "I want you."
She said: "Why?"
He said: "You have enslaved my eyes, and you have captured my heart."
She said: "I will never answer your desire in a doubtful or suspicious manner."
He said: "OK, so, I will marry you, then."
She said: "You are a Muslim, and I am a Christian. My father will never allow me to marry you."
He said: "So, I will become a Christian."
She said: "If you wish to do so, go ahead."
So, the man became a Christian in order to marry this woman, and lived with the woman's family in her house. Later on that day, however, he was on the roof of the house. He fell from the roof and died without even having enjoyed his new bride. So, he lost the woman, and he lost his religion."
['ad-Da' wad-Dawa''; p. 127]
12 - Ibn Kathir narrated, on the authority of Ibn al-Jawzi:
"There was an unfortunate man from the Mujahidin who were fighting in the lands of the Romans. So, when the Muslims were in one of their expeditions and surrounding a land of the lands of the Romans, he looked to a woman of the Romans who was sitting in a fortress therein, and he became attracted to her and sent her a message asking how he could reach her. She replied: "As soon as you conquer this area, then come up to the fortress and you can have me," so, as soon as the area was conquered by the Muslims, he did this.
From that point on, there was not a single skirmish that the Muslims would be engaged in except that he would be up in the fortress with her. This caused the Muslims great sadness and distress, and it became very hard on them to deal with this reality. After a while, they went up to the fortress where he was staying with this woman and said to him: "What happened to all the Qur'an you knew? What happened to your knowledge? What happened to your fasting? What happened to your Jihad? What happened to your prayer?"
So, he replied to them: "Know that I have forgotten all of the Qur'an I used to know except for these verses: {"Those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with false hope. They will come to know!"} [al-Hijr; 2-3] and I now have wealth and children with them.""
['al-Bidayah wan-Nihayah'; 11/68]
13 - Sa'id bin al-Musayyib narrated:
"My grandfather said: "I came to the Prophet, so, he said to me: "What is your name?" I said: "Huzn (sadness)." He said: "Your name is now Sahl (ease)." I said: "I will not change a name that my father gave me."""
Sa'id bin al-Musayyib commented: "So, this sadness has remained in our lineage ever since."
['Sahih al-Bukhari'; # 6190]
Ibn Hajar mentions:
Ibn at-Tin said: "What Ibn al-Musayyib meant when he said "...this sadness has remained in our lineage ever since," is the absence of an ease in acquiring anything they want. "
ad-Dawudi said: "He meant that they always have some type of harshness in their mannerisms, except that Sa'id's harshness was directed into anger for the Sake of Allah."
Others have said: "This is an indication of the harshness that has remained in the character of his descendents, as the experts in lineage have mentioned that the character of all of his descendents are well-known for bad manners that have not left them until now."
['Fath al-Bari'; 10/590]
14 - Sufyan ath-Thawri said:
"I was granted the understanding of the entire Qur'an. When I accepted a gift from the ruler, this understanding was taken away from me."
[Reported by Bakr Abu Zayd in 'Hilyat Talib al-'Ilm'; p. 7]
15 - Ibn al-Jazwi reported, on the authority of 'Abd al-Hamid:
"I saw a man who would constantly have intercourse with his wife while she was menstruating. So, he himself eventually began menstruating. When he finally repented, the menstruating stopped."
I seek refuge in Allah (The One God) from the Satan (devil) the cursed, the rejected
With the name of ALLAH (swt) -The Bestower Of Unlimited Mercy, The Continously Merciful
Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh (May the peace, mercy and blessings of Allah be upon you)
&&&
Brother , pl. explain more. I did not understand the meaning/moral of this hadith.
"Do not enter upon your women when returning from a journey at night."
Does it mean that a man must not go to his own home just because it's night ? Where will he stay the whole night ? I guess , spying on wife .....is that prohibited cause it mentioned in the hadith that 2 men secretly went home or simply entering home at night is not allowed ? Thanks.
I seek refuge in Allah (The One God) from the Satan (devil) the cursed, the rejected
With the name of ALLAH (swt) -The Bestower Of Unlimited Mercy, The Continously Merciful
Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh (May the peace, mercy and blessings of Allah be upon you)
&&&
Brother , pl. explain more. I did not understand the meaning/moral of this hadith.
"Do not enter upon your women when returning from a journey at night."
Does it mean that a man must not go to his own home just because it's night ? Where will he stay the whole night ? I guess , spying on wife .....is that prohibited cause it mentioned in the hadith that 2 men secretly went home or simply entering home at night is not allowed ? Thanks.
EDIT
LOL. I do not understand some of these narration aswell. Maybe the brother of the OP explain these, since he posted it, so to ovoid confusion.
Volume 7, Book 62, Number 173:
Narrated Jabir bin 'Abdullah:
The Prophet said, "If you enter (your town) at night (after coming from a journey), do not enter upon your family till the woman whose husband was absent (from the house) shaves her pubic hair and the woman with unkempt hair, combs her hair" Allah's Apostle further said, "(O Jabir!) Seek to have offspring, seek to have offspring!"
Some of them need explaining, and scholarly work may be required.
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Ibn Abi Ahmed
12-21-2006, 01:24 AM
:sl:
I am not sure what the exact explanation of the Hadith is, but the reason it was quoted in this article was to give an example of what happened to those that disobeyed the Messenger (saws).
I am not sure what the exact explanation of the Hadith is, but the reason it was quoted in this article was to give an example of what happened to those that disobeyed the Messenger (saws).
For example the first one make it seem like if one enter's the house after the night journey one will find your wife with another man.
Astagfirullah.
So that will lead one naturaly to think, that your wife is with sleeping with another man. Do you see the problem :?
For example the first one make it seem like if one enter's the house after the night journey one will find your wife with another man.
Astagfirullah.
So that will lead one naturaly to think, that your wife is with sleeping with another man. Do you see the problem :?
Not neccasarily. It is an islolated incident which happened to the two Sahaba that disobeyed the Messenger. The point of the narration is that, one must not disobey the Messenger because in everything that he commands there is good, and in everything he orders us to leave we should leave. For example in the other narrations, the young man said he does not take Ahadith from Abu Hurayra, and a snake went after him, but we have alot of Ahadith rejectors today, and that particular thing is not happening to them. The point to note is that there is evil in disobeying the Messenger of Allah, and only good in obeying him.
59:7 ...And whatsoever the Messenger (Muhammad
) gives you, take it, and whatsoever he forbids you, abstain (from it)...
I have no problem with what you saying. IT is the way you left the hadith. I also quoted the Bukhari, and this explained it further. It is not that you can't enter the house it is just that she does what is required.
Anyway would merely disobeying the order necessitate a sin inflicted upon another person?
Well there are rulings and such. But that itself is a Fiqhi issue, when to do what the Messenger said, in what context was it said, when does it apply, what are exceptions, etc. And that matter is left to the Scholors. The point of this article was a general warning of disobeying the Messenger and to give examples of what happened to those that disobeyed his command which is not neccasarily the same thing that will happen to another person that disobeys the Messenger in the same aspect.
Well there are rulings and such. But that itself is a Fiqhi issue, when to do what the Messenger said, in what context was it said, when does it apply, what are exceptions, etc. And that matter is left to the Scholors. The point of this article was a general warning of disobeying the Messenger and to give examples of what happened to those that disobeyed his command which is not neccasarily the same thing that will happen to another person that disobeys the Messenger in the same aspect.
Well I am not going to go into it much but the way it is layed out may cause confusion.
It also may cause people to buy a camera and make them rush home.
I provided Bukhari.
Anyway the words attributed to the messenger is this: "Ibn 'Abbas reported that the Messenger of Allah said:
1. "Do not enter upon your women when returning from a journey at night."
further in:
2. As provided in Bukhari.
The incident of the men disobeying the messenger and finding their wifes in bed with another mens cannot be attributed to the lips of the prophet but a seperate incident the narrator heard.
The way I see it the wife was commiting adultry, regardless of who ever was disobeying the prophet or not.
In this case they got caught by their husband.
Anyway what is the ruling of finding you wife in bed with another men such in the case of above?
Well I am not going to go into it much but the way it is layed out may cause confusion.
It also may cause people to buy a camera and make them rush home.
I provided Bukhari.
Anyway the words attributed to the messenger is this: "Ibn 'Abbas reported that the Messenger of Allah said:
1. "Do not enter upon your women when returning from a journey at night."
further in:
2. As provided in Bukhari.
The incident of the men disobeying the messenger and finding their wifes in bed with another mens cannot be attributed to the lips of the prophet but a seperate incident the narrator heard.
The way I see it the wife was commiting adultry, regardless of who ever was disobeying the prophet or not.
In this case they got caught by their husband.
Anyway what is the ruling of finding you wife in bed with another men such in the case of above?
You are missing the point here.
What occured to the two Sahabi was an isolated incident, and was Allah's way of punishing them for disobeying the Prophet. That does not mean, that someone else who disobeys the Prophet in this command of his will get the exact same punisment. They may be punished in another manner. Or they may be forgiven. That is upto Allah.
And there can be exceptions to this if a person is ignorant of the command, or he has forgotten etc.
The point of that narration is to give an example of what happened to two that disobeyed the Messenger. It is not a binding ruling that whoever rushes home by disobeying the Messenger will find his wife adulterating. That is not the case.
Again the purpose of the entire article is a general warning of disobeying the Messenger.
There was no need of even bringing the Hadith from Bukhari because it is not the text of the hadith, nor the ruling which we are concerned with here, it is to give a general warning to those that disobey the Messenger.
What occured to the two Sahabi was an isolated incident, and was Allah's way of punishing them for disobeying the Prophet. That does not mean, that someone else who disobeys the Prophet in this command of his will get the exact same punisment. They may be punished in another manner. Or they may be forgiven. That is upto Allah.
And there can be exceptions to this if a person is ignorant of the command, or he has forgotten etc.
The point of that narration is to give an example of what happened to two that disobeyed the Messenger. It is not a binding ruling that whoever rushes home by disobeying the Messenger will find his wife adulterating. That is not the case.
Again the purpose of the entire article is a general warning of disobeying the Messenger.
There was no need of even bringing the Hadith from Bukhari because it is not the text of the hadith, nor the ruling which we are concerned with here, it is to give a general warning to those that disobey the Messenger.
I brought bukhari because I was checking up on it, and that is the only one I found.
I thought no one bears other person sin. I literated the "my percieved" flaw.
I acknowledge your attempt in using this as admonishing the people who reject hadith. However I realy think it is quite innefective.
It is the intepretation, or the way it is stated that is the problem, at least to me.
How could Allah, punish someone by making his wife "cause" a grave sin ( a sin that holds a grave punishment), even if he did disobey intentionally.
It should be explained that the wife was commiting a grave sin, regardless of them visiting the household or not.
If you going to live it like the way it is it will cause more fitnah than any good brother.
1. It will make some people do is go and visit their wife with a camera.
2. Make them uneasy and cause more doubt.
This send's a big warning to everyone "Do not visit your wife after a night journey because your wife might be commiting fornification "... "if you do not visit them they might be commiting fornification"
I brought bukhari because I was checking up on it, and that is the only one I found.
Ok.
I thought no one bears other person sin. I literated the flaw as I perscieved in using this as admonishing the people who reject hadith. It is the intepretation.
This isn't just for those who reject the Ahadith. If they reject the Ahadith, they will reject this too. This is for us who know something of the Commandments of the Prophet and do not follow it intentionally.
How could Allah, punish someone for if he did in ignorance or by punishig him by making his wife "cause" a grave sin, even if he did disobey intentionally.
You are going too deep into the matter. This wasn't even the concern of the article in the first place.
It should be explained that the wife was commiting a grave sin, regardless of them visiting the household or not.
That point is understood by anyone who reads it. The point of the article was not to warn against adultery.
If you going to live it like the way it is it will cause more fitnah than any good brother.
I dont see how it will cause fitnah when what happened to the Sahabah is an isolated incident. Just like the other incidents. Read my post above.
1. It will make some people do is go and visit their wife with a camera.
The Messenger never said that when you leave your wife alone she will commit adultery.
2. Make them uneasy and cause more doubt.
How will that happen when what happened to the two was an isolated incident? What happened to them is not a definite incident that will happen to others. Just like the other incidents. There are so many Ahadith rejectors today that do not just reject Abu Hurayra r.a. but all the other narrators as well, yet to do we see snakes chasing them?
This send's a big warning to everyone "Do not visit your wife after a night journey because your wife might be commiting fornification "... "if you do not visit them they might be commiting fornification"
It hardly does that, I explained why this incident is quoted above.
I think its best we do not delve into this issue as it is getting Fiqh related and no one here is capable of answering Fiqh issues.
I rather not argue, I do not hold any knowledge to do so. Anway the point was missed by the first poster & me.
Secondly if it is an isolated incident and and will get into fiqh related than how does it help as a warning?
Secondly their is the Bukhari, someone will very well come by it. This very well changes the context.
Anway I will leave it at that, no point in arguing over what I do not have clear knowledge about.
Until than I will ask more question, if need be, on other points of the article.
Secondly if it is an isolated incident and and will get into fiqh related than how does it help as a warning?
The isolated incident is reffering to the punishement (i.e seeing their wives adulterate) they recieved for disobeying the Messenger (which was their exclusive punishment on that occasion). This is the point of this narration - to highlight a punishment that some recieved for directly disobeying the Messenger. Other people's deliberate disobedience of the Messenger may consequently receive different punishments.
It gets Fiqh related when one starts looking for the rulings pertaining to the issue to understand the legal implications of this Hadith.
Secondly their is the Bukhari, someone will very well come by it. This very well changes the context.
It wont change the context of what happened, because their finding men with their wives was a direct consequence of disobeying the Messenger.
When one wishes to understand the legal implications of this Hadith then that is the time one needs to refer to the scholors for explanations of this Hadith and this is exactly where it becomes a matter of Fiqh.
:w:
The isolated incident is reffering to the punishement (i.e seeing their wives adulterate) they recieved for disobeying the Messenger (which was their exclusive punishment on that occasion). This is the point of this narration - to highlight a punishment that some recieved for directly disobeying the Messenger. Other people's deliberate disobedience of the Messenger may consequently receive different punishments.
So you saying the punishment they recieved is finding out their wife commiting Zina? (and not the issue of making someones wife commiting Zina, which the wife did when their husband is not home), which they would not have found out if they have not disobeyed.
How is that a punishment?
Secondly. I rather think that the incident (them finding out) is not the result of the other, thus disobeying resulted in punishment as sort (mentioned).
I think it is missunderstood.
It wont change the context of what happened, because their finding men with their wives was a direct consequence of disobeying the Messenger.
As above
That does not change the fact there wife was commiting Zina. I rather do not think it can be stipulated with any strong affirmative that it was some kind of punishment.
Secondly you stated the hadith:
1 - Ibn 'Abbas reported that the Messenger of Allah said:
"Do not enter upon your women when returning from a journey at night."
Than I stated this which is pertaining to the same matter:
Volume 7, Book 62, Number 173:
Narrated Jabir bin 'Abdullah:
The Prophet said, "If you enter (your town) at night (after coming from a journey), do not enter upon your family till the woman whose husband was absent (from the house) shaves her pubic hair and the woman with unkempt hair, combs her hair" Allah's Apostle further said, "(O Jabir!) Seek to have offspring, seek to have offspring!"
This clearly say's that when one wish to enter their household the women have to comb their hair if it unkept and e.t.c.
So you saying the punishment they recieved is finding out their wife commiting Zina? (and not the issue of making someones wife commiting Zina, which the wife did when their husband is not home), which they would not have found out if they have not disobeyed.
How is that a punishment?
Would you keep your wife after finding out she adulterated?
Secondly. I rather think that the incident (thenm finding out) is not the result of the other, disobeying. thus resulted in punishment as sort.
I think it is missunderstood.
He found out she was with another man because they disobeyed the Prophet and went to their homes.
As above
That does not change the fact there wife was commiting Zina.
I wasn't denying that they were commiting Zina. All I am saying is that, that was not the point of the article.
I rather do not think it can be stipulated with any strong affirmative that it was some kind of punishment.
It was a 'punishment' so to say, that they found their wives with another man. If they had not, she could have later repented and stayed with her husband. But the text does not even say what happened later, so it is pointless to even get into this.
Secondly you stated the hadith:
1 - Ibn 'Abbas reported that the Messenger of Allah said:
"Do not enter upon your women when returning from a journey at night."
Than I stated this which is pertaining to the same matter:
Volume 7, Book 62, Number 173:
Narrated Jabir bin 'Abdullah:
The Prophet said, "If you enter (your town) at night (after coming from a journey), do not enter upon your family till the woman whose husband was absent (from the house) shaves her pubic hair and the woman with unkempt hair, combs her hair" Allah's Apostle further said, "(O Jabir!) Seek to have offspring, seek to have offspring!"
This clearly say's that when one wish to enter their household the women have to comb their hair if it unkept and e.t.c.
Ok? I don't see the point that your arguing. No one is denying that the women were comitting Zina, nor is anyone saying there is no punishment for it. The only point is that the two found out because they disobeyed the Messenger.
I think you are focusing too much on this technical implications, instead of learning the lesson that the article is teaching which is 'do not to disobey the Messenger'. Khair, lets let this issue go for there is no benefit in debating this furthermore.
The lesson is learnt bro, I understand what you are trying to say. It is what is stated.
I think it is the use of punsihment is wrongly being attributed.
Let's see first observation. He narrated:
"the Messenger of Allah returned once with a caravan at night, whereupon two men with him slipped away and secretly went to their families, even though they had heard the Prophet forbidding them from doing so. Subsequently, both of them found a man with his wife. "
This is an incident about two men finding out their wife commiting adultry, after deciding to visit their wife. Nothing more. Not a punishment in itself what so ever. It may be we are reading to much into it.
Now you can't say that you "found your wife commiting adultry because of disobeying the prophet."
Even if the prophet allowed them to go or even ordered them, they would still found their wife commiting adultry. Will you attribute there a punishment because he obeyed the prophet?
I really do not think that attributing a punsihment (them finding out) as somekind of result of disobeying the prophet, in this case.
EDIT:
I apologise for dragging this along away from the point of the article, or any due stress I caused.
Anway, I might be wrong so better to find out yourself.
......Messenger of Allah returned once with a caravan at night, whereupon two men with him slipped away and secretly went to their families, even though they had heard the Prophet forbidding them from doing so
format_quote Originally Posted by Al Madani
:sl:
I am not sure what the exact explanation of the Hadith is, but the reason it was quoted in this article was to give an example of what happened to those that disobeyed the Messenger (saws).
&&
4/5 days back , i read in a book that the Prophet (p) told the companions not to go home at that night...it means it was applicable for that night only , not for all time.
( at least that what i understood ).
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