- IN SAHIH BUKHARI
- FROM RIYADH AL SALIHEEN
- FROM BOOK OF MANNERS
IN SAHIH BUKHARI
Sahih Bukhari >
Book 20: Shortening Prayers
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 1. What is said about the shortened prayer and for what period of stay one should offer shortened prayers
2:186 Narrated by Ibn Abbas
The Prophet once stayed for nineteen days and prayed shortened prayers. So when we travel led (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer.
2:187 Narrated by Yahya bin Ishaq
I heard Anas saying, “We travelled with the Prophet from Medina to Mecca and offered two Rakat (for every prayer) till we returned to Medina.” I said, “Did you stay for a while in Mecca?” He replied, “We stayed in Mecca for ten days.”
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 2. The Salat (prayer) at Mina (during Hajj).
2:188 Narrated by ‘Abdullah bin ‘Umar
I offered the prayer with the Prophet, Abu Bakr and ‘Umar at Mina and it was of two Rakat. ‘Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer.
2:188 Narrated by Haritha bin Wahab
The Prophet I led us in the prayer at Mina during the peace period by offering two Rakat.
2:190 Narrated by ‘Abdur Rahman bin Yazid
We offered a four Rakat prayer at Mina behind Ibn ‘Affan . ‘Abdullah bin Masud was informed about it. He said sadly, “Truly to Allah we belong and truly to Him we shall return.” And added, “I prayed two Rakat with Allah’s Apostle at Mina and similarly with Abu Bakr and with ‘Umar (during their caliphates).” He further said, “May I be lucky enough to have two of the four Rakat accepted (by Allah).”
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 3. What is the length of the journey that makes it permissible for one to offer a shortened prayer?
[Ibn Umar and Ibn Abbâs used to shorten the Salât (prayers) in a journey of four Burud i.e. approx. 48 miles.]
2:194 Narrated by Abu Huraira
The Prophet (p.b.u.h) said, “It is not permissible for a woman who believes in Allah and the Last Day to travel for one day and night except with a Mahram.”
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 4. To offer three Rak’at of Maghrib prayer during a journey.
2:197 Narrated by ‘Abdullah bin ‘Umar
“I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the ‘Isha’ prayer whenever he was in a hurry during the journey.” Salim narrated, “Ibn ‘Umar used to do the same whenever he was in a hurry during the journey.” And Salim added, “Ibn ‘Umar used to pray the Maghrib and ‘Isha’ prayers together in Al-Muzdalifa.” Salim said, “Ibn ‘Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiya bint Abi ‘Ubaid. I said to him, ‘The prayer (is due).’ He said, ‘Go on.’ Again I said, ‘The prayer (is due).’ He said, ‘Go on,’ till we covered two or three miles. Then he got down, prayed and said, ‘I saw the Prophet praying in this way, whenever he was in a hurry during the journey.’ ‘Abdullah (bin ‘Umar) added, “Whenever the Prophet was in a hurry, he used to delay the Maghrib prayer and then offer three Rakat (of the Maghrib) and perform Taslim, and after waiting for a short while, Iqama used to be pronounced for the ‘Isha’ prayer when he would offer two Rakat and perform Taslim. He would never offer any optional prayer till the middle of the night (when he used to pray the Tahajjud).”
2:199 Narrated by Jabir bin ‘Abdullah
The Prophet used to offer the Nawafil, while riding, facing a direction other than that of the Qibla.
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 5. To pray the Nawâfil (optional – non-obligatory) prayers while riding a donkey.
2:204 Narrated by Jabir bin ‘Abdullah
We went to receive Anas bin Malik when he returned from Sham and met him at a place called ‘Ain-at-Tamr. I saw him praying riding the donkey, with his face to this direction, i.e. to the left of the Qibla. I said to him, “I have seen you offering the prayer in a direction other than that of the Qibla.” He replied, “If I had not seen Allah’s Apostle doing it, I would not have done it.”
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 6. Whoever did not pray the Nawâfil (optional – non-obligatory) prayers after the (compulsory) Salat (prayer) during the journey.
2:205 Narrated by Hafs bin ‘Asim
Ibn ‘Umar went on a journey and said, “I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: ‘Verily! In Allah’s Apostle you have a good example to follow.’ ” (33.21)
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 7. Whoever offered the Nawafil (optional prayers) but not after or before the compulsory Salat (prayers).
2:207 Narrated by Ibn ‘Umar
I accompanied Allah’s Apostle and he never offered more than two Rakat during the journey. Abu Bakr, ‘Umar and ‘Uthman used to do the same.
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 8. To offer the Maghrib and ‘Ishâ’ prayers together on a journey.
2:209 Narrated by Salim’s father
The Prophet used to offer the Maghrib and Isha’ prayers together whenever he was in a hurry on a journey. Narrated Ibn Abbas: Allah’s Apostle used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’ prayers together. Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the ‘Isha’ prayers together on journeys.
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 9. Whoever cannot offer S’alât (prayer) while sitting can offer Salât (prayer) while lying on his side.
2:218 Narrated by ‘Imran bin Husain
had piles, so I asked the Prophet about the prayer. He said, “Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray Lying on your side.”
Sahih Bukhari > Book 20 : shortening Prayers
Chapter 10. Whoever starts his Salât (prayer) sitting (because of ailment) and then during the Salat (prayer) feels better, can finish the rest while standing.
2:219 Narrated by ‘Aisha
(the mother of the faithful believers) I never saw Allah’s Apostle offering the night prayer while sitting except in his old age and then he used to recite while sitting and whenever he wanted to bow he would get up and recite thirty or forty verses (while standing) and then bow.
2:220 Narrated by ‘Aisha
(the mother of the faithful believers) Allah’s Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the Prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.
FROM RIYADH AL SALIHEEN
Riyadh Al Saliheen >
Book 1 : The Book of Good Manners
Riyadh Al Saliheen > Book 1 : The Book of Good Manners
Chapter 96 Bidding Farewell and Advising on the Eve of Departure for a Journey or other Things
Allah, the Exalted, says:
“And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya`qub (Jacob) (saying), `O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims – Islamic Monotheism).’ Or were you witnesses when death approached Ya`qub (Jacob)? When he said unto his sons, `What will you worship after me?’ They said, `We shall worship your Ilah (God – Allah) the Ilah (God) of your fathers, Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac). One Ilah (God), and to Him we submit (in Islam)’.” (2:132,133)
Hadeeth 712. Yazid bin Haiyan (May Allah be pleased with him) reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him: “O Zaid, you acquired great merits that you saw Messenger of Allah (PBUH), listened to his talk, fought by his side in (different) battles, and offered Salat behind him. You have in fact earned great merits, Zaid! Could you then tell us what you heard from the Messenger of Allah (PBUH)?” He said: “O my cousin! By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (PBUH), so accept what I narrate to you, and what I fail to narrate, do not compel me to narrate that.” He then said: “One day Messenger of Allah (PBUH) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him and delivered the Khutbah and exhorted (us) and said, `Amma Ba`du (now then)! O people, certainly I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I, in response to Allah’s Call, but I am leaving among you two weighty things: the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.‘ He exhorted (us) (to hold fast) to the Book of Allah and then said, `The second are the members of my household, I remind you (of your duties) to the members of my family.”’
Commentary: The Prophet (PBUH) told his Companions with reference to his human nature that he too could not escape death because it was a grim reality. So he left his example to others with regard to making a will before death. The Hadith points out the desirability of giving good counsel to one’s family and friends, exhorting them to observe uprightness and establish Faith, upon parting either for a journey or while one is on deathbed.
Hadeeth 713. Malik bin Al-Huwairith (May Allah be pleased with him) reported: We came to the Messenger of Allah (PBUH) when we were all young men of nearly equal age. We stayed with him for twenty days. He was extremely kind and considerate. He perceived that we missed our families so he asked us about those we left behind, and we informed him. Then he (PBUH) said, “Go back to your families, stay with them, teach them (about Islam) and exhort them to do good. Perform such Salat (prayer) at such a time and such Salat at such a time. When the time for Salat is due, one of you should announce Adhan (call for prayer) and the oldest among you should lead Salat.”[Al-Bukhari and Muslim]
Commentary: This Hadith sheds light on seven points. First, we are informed of certain young men who had left their homes and come to the Prophet (PBUH) in order to receive religious training from him. This shows that a student of knowledge should not hesitate to set forth on a journey in the pursuit of knowledge. Second, a teacher/mentor is supposed to have firsthand information about the affairs and requirements of students and to take measures accordingly. Third, after graduation or the completion of an orientation course in religious studies, the beneficiaries are also required to impart religious knowledge and training to those who lack it. Fourth, they should also tell people to do what is commanded by the Shari`ah (Islamic Law) and to shun what it prohibits. Fifth, an arrangement must be made for a Mu’adhdhin to call people to Salat (prayers). Sixth, in case each one of the congregation is equally qualified to lead the Salat, the one who is most senior in age should perform the duty. The first prerequisite of becoming an Imam is the ability to recite Qur’an well and in the right manner. The second in priority is that person who is well-grounded in the religion – Qur’an and Hadith. In other words, a good Qari (reciter) is most fit to become an Imam and the second choice should be the one who has the mastery of religious knowledge. Seventh, the crux of the matter is that on all occasions and at all places, believers are under obligation to take care to establish congregational prayer after the prayer-call.
Hadeeth 714. `Umar bin Al-Khattab (May Allah be pleased with him) reported: I sought permission of the Prophet (PBUH) to perform `Umrah, and he granted me leave and said, “Brother, do not forget us in your supplications.” I would not exchange these words of his for the whole world.
Another narration is: He (PBUH) said, “Include us, my brother, in your supplications.”[Abu Dawud and At-Tirmidhi]
Commentary: This Hadith is being repeated here to prove that a highly-ranked person in virtue and excellence may ask his inferior to pray for him. Furthermore, it reflects the Prophet’s humility that he asks his followers to pray for him. This Hadith is enough evidence that supplications benefit the living people
Hadeeth 715. Salim bin `Abdullah bin `Umar (May Allah be pleased with them) reported: When a man was to set out on a journey, `Abdullah bin `Umar (May Allah be pleased with them) would say to him: “Draw near so that I may bid farewell to you as Messenger of Allah (PBUH) used to bid farewell to us. (The Messenger of Allah (PBUH) used to say: “`Astaudi`ullaha dinaka, wa amanataka, wa khawatima `amalika’ (I entrust Allah with your Deen, your trust and your last deeds).” [At-Tirmidhi].
Commentary: Herein, we note a provision for uttering benedictory words and praying for a person on the occasion of seeing him off. The benedictory utterances are: “I entrust your Deen, your (religious) trust (i.e., religious obligations) and your last deeds with Allah.”
Hadeeth 716. `Abdullah bin Yazid Al-Khatmi (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) intended to bid farewell to his army he would say: “Astau-di’ullaha dinakaum, wa amanatakum, wa khawatima `amalikum (I entrust Allah with your Deen, your trust and your last deeds).” [Abu Dawud].
Commentary: This Hadith presents the same benediction as stated above. Yet, here its addresses are the plural number of second person, whereas in the previous Hadith it was singular number. The Hadith points out the virtue desirability of the leader to bid farewell to his army before they set out for the battlefield, and to advise them using the Prophet’s words stated above, reminding them to hold fast to their religion for which they have left everything behind to fight for it and to win Allah’s Mercy.
Hadeeth 717. Anas (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: “O Messenger of Allah! I intend to go on a journey, so supplicate for me.” He (PBUH) said, “May Allah grant you the provision of piety.” The man said: “Please supplicate more for me.” He (PBUH) said, “May He forgive your sins!”The man repeated: “Please supplicate more for me.” Messenger of Allah (PBUH) said, “May He facilitate for you the doing of good wherever you are.” [At-Tirmidhi].
Commentary: Spiritually speaking, the most beneficial thing that a traveller can bank upon is a benediction. So, it is desirable for a traveller to visit his fellow Muslim brother to pray for him before he starts his journey.
Riyadh Al Saliheen > Book 1 : The Book of Good Manners
Chapter 98 Excellence of Adopting Different Routes for going and returning on ‘Eid Prayer and various other Occasions
Hadeeth 719. Jabir (May Allah be pleased with him) reported: On the occasion of the `Eid, the Prophet (PBUH) would proceed to the prayer place taking one route and returning from another. [Al-Bukhari and Muslim].
Commentary: The `Ulama’ say that there are many subtle points of wisdom in changing the way. According to Imam An-Nawawi, this causes an increase in the places of worship. Some say that both ways will bear witness on the Day of Reckoning, that he had passed through them in a state of worship. This may also be the object that instead of one way, the needy on two ways should benefit from alms and charity.
Hadeeth 720. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) used to go by way of Ash-Shajarah and return by way of Al-Mu`arras. He would also enter Makkah through the Higher Pass and would leave it through the Lower Pass. [Al-Bukhari and Muslim].
Commentary: It was the habit of Messenger of Allah (PBUH) that while going to Makkah from Al-Madinah, he would adopt the route of a shallow ravine and his return route being always a deep ravine. Ash-Shajarah is a well-known place. He would pass through it and reach Dhul-Hulaifah and spend a night there. Yet, he would proceed to Al-Madinah through Al-Mu`arras, a name given to Dhul-Hulaifah Masjid (mosque) which is six-mile away from Al-Madinah. Again this is to be concluded that while returning to our destination from any place, we should choose a different route because this was exactly the habit of the Prophet (PBUH).
Riyadh Al Saliheen >
Book 7: The Book of Etiquette of Traveling
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 166: The Desirability of setting on a Journey on Thursday in the Early part of the Day
Hadith 956: Ka`b bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) set out on Thursday for the expedition of Tabuk. He liked to set out on a journey on Thursdays. [Al-Bukhari and Muslim]
Hadith 957: Sakhr bin Wada`ah Al-Ghamidi (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “O Allah! Bless my people in the early part of the day (morning). Whenever he dispatched a detachment or an army-unit, he would dispatch it at the beginning of the day (soon after dawn). The narrator, Sakhr (May Allah be pleased with him) was a merchant, and he used to send off his merchandise at the beginning of the day. So, his trade flourished and he made a good fortune. [At-Tirmidhi and Abu Dawud].
Commentary: The two Ahadith mentioned above point out the desirability to set off on a journey, business trip, Jihad or anything like that.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 167: The Desirability of undertaking a Journey in a Group and appointing a Leader
Hadith 958: Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Were people to know of what I know about the dangers of travelling alone, no rider would travel alone at night.”[Al-Bukhari].
Commentary: Lonely travelling, whatever its form, is inadvisable at night and can cause many inconveniences. These inconveniences include deprivation of performing congregational prayers, feelings of loneliness and isolation and facing unexpected situations and damages. But the real reasons behind this prohibition, only Allah knows.
Hadith 959: `Amr bin Shu`aib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “A single rider is (accompanied with) Satan and two riders are (accompanied with) two Satans. Three riders form a group.”
[At-Tirmidhi and Abu Dawud].
Commentary: The Hadith tells us that at least three travelling companions are preferable, because if they are only two, one may drop due to some emergency and the other will remain alone. One or two riders (travellers) have been described in the Hadith as “accompanied with Satan” and this means that they can hardly escape the devil. However, in case of three, they will remain immune from satanic insinuations.
Hadith 960: Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “When three persons set out on a journey, they should appoint one of them as their leader.”[Abu Dawud].
Commentary: Choosing anyone as leader means that a journey should be undertaken under his guidance and instructions. This has many benefits. The person to be appointed as a leader over a group of travellers, should fulfill certain important conditions, including the fact that he should be the most knowledgeable in religious matters and travelling conditions.
Hadith 961: Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, “The best number of companions is four; the best detachment is four hundred and the best army is four thousand; and twelve thousand men will not be defeated as a result of smallness of number.”[At-Tirmidhi and Abu Dawud].
Commentary: An army of twelve thousand soldiers, if endowed with strong faith and resolve, is enough to face even an army of large size. It cannot be defeated merely on the basis of number. Some other factors accounting for its defeat may not be ruled out, but it will not be overpowered for its small number.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 168: Etiquette of Staying, Riding, Encamping at night and sleeping during the Journey and other matters relating to the Journey
Hadith 962: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “When you travel through green and lush land, give the camels their due from the ground, and when you travel through a dry and barren land, make them walk quickly lest their strength falters. When you encamp at night, keep away from the roads, for beasts pass there and they are the resort of insects at night.”[Muslim].
Commentary: The Prophet (PBUH) commanded us to take care of the animal’s food. If grass or fodder will not be available on the way, we should make our animal run faster so as to reach our destination before it is exhausted. There is another instruction for us. In case we happen to stop at night for rest, we should camp away from roads. This will ensure our safety as well as save others from inconvenience.
Hadith 963: Abu Qatadah (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) encamped at night during a journey, he would lie down on his right side, and when he stayed a little before dawn, he would raise his forearm and place his head on the palm of his hand. [Muslim].
Commentary: This Hadith tells us that we should be fully regardful of the performance of prayer, particularly during a journey. We must make sure we perform prayer at the right time.
Hadith 964: Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Keep to travelling by night because the earth is folded (traversed more easily) during the night.”[Abu Dawud].
Commentary: According to this Hadith, we should preferably travel at night, particularly late at night. After having slept in the first part of night, one feels invigorated and fresh enough to restart one’s journey.
Hadith 965: Abu Tha`labah Al-Khushani (May Allah be pleased with him) reported: Whenever the people encamped during the journey, they would disperse in the mountain passes and valleys. (When) the Messenger of Allah (PBUH) noticed this, he said, “Your act of scattering in the mountain passes and valleys is from Satan.” Afterwards the Companions kept close together whenever they encamped. [Abu Dawud].
Commentary: This Hadith teaches us not to encamp during a journey but in the company of others in order to create an atmosphere of intimacy and cooperation.
Hadith 966: Sahl bin `Amr known as Ibn Al-Hanzaliyyah reported: The Messenger of Allah (PBUH) happened to pass by a camel whose belly was sticking to its back (because of hunger), whereupon he said, “Fear Allah in respect of these dumb (animals). Ride them while they are fit, and slaughter them and eat their meat when they are fit.”[Abu Dawud].
Commentary: This Hadith lays emphasis on taking care of animals. Because if they are hungry or you overload them, they will not be able to speak out their suffering to you in human language. You are, therefore, supposed to take care of their food and other requirements by yourself. In case you fail in your duty to them, Allah will take you to task. Moreover, eating the flesh of sick and lean animals is unhygienic and can endanger health. Whereas, the flesh of a healthy and robust animal gives energy and strength to human body.
Hadith 967: Abu Ja`far `Abdullah bin Ja`far (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) made me ride behind him one day and confided something to me which I shall never disclose to anyone. (`Abdullah added:) He ((PBUH) preferred to screen himself from others when responding to the call of nature, either behind a wall or the trunk of a date-palm. [Muslim]. Al-Barqani added: The Messenger of Allah (PBUH) entered an orchid belonging to an Ansari and saw there a camel. When it saw him, it began to groan and its eyes shed tears. The Messenger of Allah (PBUH) approached it and patted it on the hump and the base of its head until it quieted down. Then he (PBUH) asked, “Who is the owner of this camel? To whom does it belong?” An Ansari youth stepped forward and said: “It is mine O Messenger of Allah!” He said, “Do you not fear Allah in respect of this beast which Allah has placed in your possession? This camel is complaining to me that you starve it and put it to toil.”[Abu Dawud].
Commentary: The Prophet (PBUH) must have divulged to the Companion something confidential for which he promised secrecy. Otherwise, anything concerning the Shari`ah should not be concealed. Second, if an animal has the capacity to carry two men, the rider can let another person sit behind him. Third, to give scanty food to an animal and to get the maximum out of it amounts to injustice. Islam disapproves this act. Animals should be fed to their fill and the amount of work to be done by them must also be not beyond their capacity. In this Hadith, there is a mention of the Prophet’s miracle that a camel recognized him. He heard the camel’s complaint and also understood it.
Hadith 968: Anas (May Allah be pleased with him) reported: When we encamped, we would not offer (voluntary) prayers until we had unsaddled our beasts. [Abu Dawud].
Commentary: It was the usual practice of the Companions that whenever they halted at some place to take rest during their journey, they would first of all unload their animals to give them comfort and relaxation. Then, they would perform voluntary Salat. This Hadith also throws light on the excellence of voluntary Salat in a journey.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 169: Helping a Companion
Hadith 969: Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: While we were travelling with the Messenger of Allah (PBUH), a rider came and began to stare on the right and on the left. The Messenger of Allah (PBUH) said, “He who has an extra mount should hand it over to one who has none, and he who possesses surplus provision, should give it to him who is without provision.” He named various kinds of possessions until we began to think (realize) that none of us had any right to anything surplus. [Muslim]
Commentary: Nowadays, there is a great fanfare of money-lending institutions such as cooperative societies, the financing companies and insurance companies which are apparently helpful in resolving the financial crises of people. But all are rooted in interest system which is rejected outright by Islam for its exploitative nature. These so-called cooperative institutions are indeed like blood-sucking leeches which ruin man. Islam, on the contrary, has given us a positive, simple and man-orientated formula of mutual cooperation. It teaches us that what can be spared should be given to those who need it. This obviates the chances of hoarding as well as the concentration of wealth in a few hands. No doubt, it is a moral instruction. But if Muslims, called as a single body, develop a true sense and awareness of it, wonderful results can accrue from it on a large social scale. What is more, the sublimity of man’s Faith and moral behaviour stands on it. One who is indifferent to the perfection of Faith and morality may set it aside. But a man who rates Faith above everything can hardly afford to avoid putting this moral advice into practice.
Hadith 970: Jabir (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) made up his mind to go in an expedition, he would say to us, “O Muhajirin and the Ansar! There are among you such people who have no property and no kinsfolk. Let everyone of you take along with him two or three men. None of us had a spare animal we took rides by turn.” So, I took two or three men with me and I rode my camel by turn equally with them. [Abu Dawud].
Commentary: Firstly, this Hadith describes the Companions’ condition in the early phase of Islam. Everybody participating in Jihad did not have an animal and so was the condition in respect of weapons and food. But in spite of all that, the Companions’ zeal for Jihad was great. Secondly, it presents the picture of mutual cooperation which the Companions extended to one another. From all these considerations, emerges their distinctive place in history.
Hadith 971: Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to lag behind while travelling and urge the weak to walk quickly. He used to take up someone behind him and make supplication for him. [Abu Dawud].
Commentary: This Hadith tells us that the leader of a group (or Amir) should, during a journey, remain in the rear instead of the vanguard so that he may prop up the weak people and provide succour to the resourceless ones. Furthermore, he is presumed to pray for such people as the blessing of his prayer is likely to make up their deficiencies.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 170: Supplication at the time of Riding
“… and has appointed for you ships and cattle on which you ride. In order that you may mount on their backs, and then may remember the Favour of your Rubb when you mount thereon, and say: `Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Rubb we indeed are to return!”’ (43:12-14)
Hadith 972: Ibn `Umar (May Allah be pleased with them) reported: Whenever the Messenger of Allah (PBUH) mounted his camel for setting out on a journey, he would recite: “Allahu Akbar (Allah is Greatest),” thrice. Then he (PBUH) would supplicate: “Subhanal-ladhi sakh-khara lana hadha, wa ma kunna lahu muqrinin, wa inna ila Rabbina lamunqalibun. Allahumma inna nas’aluka fi safarina hadh al-birra wattaqwa, wa minal-`amali ma tarda. Allahumma hawwin `alaina safarana hadha, watwi `anna bu`dahu. Allahumma Antas-Sahibu fissafari, wal-Khalifatu fil-ahli. Allahumma inni a`udhu bika min wa`ta’is-safari, wa kaabatil-manzari,wa su’ilmunqalabi fil-mali wal-ahli wal-waladi (Far removed from imperfection is the One Who has made this subservient to us, for we have no power to subjugate it, and certainly to our Rubb shall we return. O Allah, we ask You during this journey of ours for righteousness, piety and such deeds as are pleasing to You. O Allah, make easy for us this journey of ours and make the distance short for us. O Allah, You are our Companion during the journey and the Guardian of the family and the property in our absence. O Allah, I seek refuge in You from the hardships of travelling, unhappiness connected with ghastly scenes and evil turns in property and family).” When he returned, he recited this supplication making addition of these words: “Ayibuna, ta’ibuna, `abiduna, li-Rabbina hamidun (We are those who return; those who repent; those who worship and those who praise our Rubb).”[Muslim].
Commentary: This is a very comprehensive prayer. Man is not safe from dangers during a journey and in his absence, safety of his household may worry him, too. In this prayer, Allah is entreated to ensure the safety of the two in most effective words. And none can harm that person who comes under the Watch and Protection of Allah. This prayer should be recited upon starting on a journey as well as returning from it.
Hadith 973: `Abdullah bin Sarjis (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) proceeded on a journey, he would seek refuge in Allah from the hardships of the journey, and against deviation after guidance, and against the supplication of the oppressed, and occurrences of unpleasant events in the family and property. He would say: “Allahumma inni a`udhu bika min wa`tha’is-safari, wa kaabatil-munqalabi, wal-hauri ba`dal-kauni, wa da`watil-mazlumi, wa su’il-manzari fil-ahli wal-mal.”[Muslim].
Commentary: The Prophet (PBUH) sought Divine refuge against the supplication of the oppressed because Allah immediately responds to it. It is, therefore, imperative that if a man has wronged anybody, he should recompense his wrongdoing before embarking on a journey because the malediction of the wronged may invoke Divine wrath exposing the wrongdoer to a risky and troublesome journey.
Hadith 974: `Ali bin Rabi`ah reported: In my presence, a beast was brought to `Ali bin Abu Talib (May Allah be pleased with him) for riding. When he put his foot in the stirrup, he said: “Bismillah (With the Name of Allah).” When he had settled himself on its back he recited: “Al-hamdu lillahil-ladhi sakh-khara lana hadha, wa ma kunna lahu muqrinin, wa inna ila Rabbina lamunqalibun. (All praise belongs to Allah Who has made this subservient to us, for we had not the strength to overpower it; and to our Rubb shall we return).” He then recited thrice: “Alhamdu lillah (Praise be to Allah),” and then three times: “Allahu Abkar (Allah is Greatest).” Then he said: “Subhanaka inni zalamtu nafsi faghfir li, innahu la yaghfirudh-dhunuba illa Anta (You are far removed from imperfection I have wronged myself, so forgive me, because none but You can forgive sins).” Then he smiled. It was asked: “Why have you smiled, O Amir Al-Mu’minin (Leader of the Believers)?” He replied: “I saw the Messenger of Allah (PBUH) doing as I have done. I (i.e., Ali) asked him (the Messenger of Allah (PBUH)) the reason for smiling. He (PBUH) said, `Your Rubb, Glorious is He, is pleased when His slave seeks His forgiveness. He (the slave) has firm faith that none except Allah Alone can forgive sins)’.” [Abu Dawud and At-Tirmidhi].
Commentary: After putting his foot into the stirrup, the rider should say: “Bismillah (With the Name of Allah).” When he sits firm on the animal, he should recite the prayers mentioned in this Hadith and utter the Glorification and Magnification of Allah – “Al-hamdu lillah (Praise be to Allah)” and “Allahu Akbar (Allah is Greatest).” Moreover, this Hadith sheds light on the tremendous and matchless fervour of the Companions to follow the Prophet (PBUH). This Du`a is not restricted to riding an animal, but includes all means of transportation, such as the plane, the train and the car.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 171: Glorification of Allah by a Traveler while Ascending and Descending
Hadith 975: Jabir (May Allah be pleased with him) reported: When we ascended (a height) we would proclaim: “Allahu Akbar (Allah is Greatest),” and when we descended (from the height) we would proclaim: “Subhan Allah (Allah is free from imperfection).”'[Al-Bukhari].
Hadith 976: Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (PBUH) and his army ascended a height, they would proclaim: “Allahu Akbar (Allah is Greatest),” and when they climbed down, they would proclaim: “Subhan Allah (Allah is free from imperfection).”[Abu Dawud].
Commentary: While climbing up some height, superiority complex may creep into man’s head. He should, therefore, pronounce Divine greatness saying that Allah is the Greatest of all, the Most High, and all creatures are low and humble and subordinate to Him. On climbing down we should say: “Subhan Allah (Allah is free from imperfection).
Hadith 977: Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (PBUH) returned from Hajj or `Umrah and ascended a height or hill, he would recite thrice: “Allahu Akbar (Allah is Greatest).” Then he would say, “La ilaha ill-allahu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay’in Qadeer. Ayibuna ta’ibuna `abiduna li-Rabbina hamidun. Sadaq-Allahu wa`dahu, wa nasara `abdahu, wa hazamal-ahzaba wahdahu [None has the right to be worshipped but Allah, Who has no partner, to Whom the sovereignty belongs, to Whom all praise is due, and Who is Able to do all things. We are those who return (in safety), feel penitence, worship Allah, prostrate before our Rubb and praise Him. Allah has fulfilled His Promise, helped His slave (i.e., Muhammad (PBUH)) and He Alone vanquished the Clans].”[Al-Bukhari and Muslim].
Hadith 978: Abu Hurairah (May Allah be pleased with him) reported: A man said: “O Messenger of Allah (PBUH), I intend to set out on a journey, so counsel me.” He (PBUH) said, “Fear Allah, and ascending towards the raised ground, you should recite: “Allahu Akbar (Allah is Greatest).” When the man turned away, he (PBUH) said, “O Allah! Shorten the distance for him and make the journey easy for him.”[At-Tirmidhi].
Commentary: Prior to setting out on a journey, a believer may ask pious people to supplicate for him. They, are required to pray sincerely for his safety, advise him, among other things, on religious matters not to be forgetful of the obedience and remembrance of Allah during the journey.
Hadith 979: Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: We accompanied the Prophet (PBUH) in a journey, and when we climbed up a height, we proclaimed aloud: “La ilaha illallah (There is no true god except Allah)” and “Allahu Akbar (Allah is Greatest).” The Prophet (PBUH) admonished us saying, “O people, take it easy. He Whom you are calling is not deaf or absent. He is with you (i.e., by His Knowledge), He is Hearing and He is Near.”[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that in the pronouncement of the fundamental testification of Islam: “La ilaha illallah (there is no true god except Allah)” (Tahlil) – and His Magnification: “Allahu Akbar (Allah is Greatest)” (Takbir) – the voices of the Companions became a bit louder during a journey. The Prophet (PBUH) disapproved of it and commanded them not to put themselves to hardship by remembering Allah in a loud voice, and directed to do that calmly in a dignified, low voice.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 172: Desirability of Supplications during the Journey
Hadith 980: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Three supplications are answered without doubt. The supplication of the oppressed, the supplication of the traveller, and the supplication of the parent for his son.”[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith mentions two dimensions of supplications. First, the supplication of an oppressed person will be in favour of the one who will come to his help and redress his complaint, whereas the oppressor will be hit by his supplication. Second, Allah also answers the father’s supplication for his disobedient and impudent son; and the mother’s supplication is even more effective than that of the father’s because, as compared to him, she has more rights over them. Man should, therefore, restrain himself from disobeying parents, so that he may escape in both cases the supplication which is not rejected by Allah.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 173: Supplication if one Fears (Harm)
Hadith 981: Abu Musa Al-Ashari (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH), feared mischief from a people, he would supplicate: “Allahumma inna naj`aluka fi nuhurihim, wa na`udhu bika min shururihim (O Allah! We ask You to face them, and seek Your Protection against their evil.” [Abu Dawud and An-Nasa’i].
Commentary: Allah’s Help, we are told, is a protection against all perils. Through this prayer we seek His Help with the conviction that the deceptions and designs of the infidels will turn back upon them.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 174: Supplication on Alighting at a Halt
Hadith 982: Khaulah bint Hakim (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying, “Whosoever alights somewhere and says: `A`udhu bikalimat-illahit-tammati min sharri ma khalaqa (I seek refuge with the Perfect Words of Allah from the evil of what He has created),’ nothing will harm him until he leaves that place.”
Commentary: Wherever and whenever we stay, be it at night or in the day time, for a short or long duration, we should recite this supplication.
Hadith 983: Ibn `Umar (May Allah be pleased with them) reported: Whenever the Messenger of Allah (PBUH) set out on a journey, he would say by nightfall: “Ya ardu, Rabbi wa Rabbuk-illahu, a`udhu billahi min sharriki wa sharri ma fiki, wa sharri ma khuliqa fiki, wa sharri ma yadibbu `alaiki; a`udhu billahi min sharri asadin wa aswadin, wa minal-hayyati wal-`aqrabi, wa min sakinil-baladi, wa min walidin wa ma walad [O land, my Rubb and your Rubb is Allah, I seek refuge in Him from your evils, the evils of what you contain, the evils of what has been created in you, and the evils of what walks upon you. I seek refuge in Allah from lions, black serpents, scorpions and from the inhabitants of the place, and from the parent (i.e., Satan) and his offspring who inhabit a settlement (i.e., helpers from amongst the devils)].” [Abu Dawud].
Commentary: This prayer teaches us to seek Allah’s Protection against all animals and poisonous insects of the earth. Among earth dwellers are also included jinn. In the dark of night one may encounter harm from all such creatures. We are recommended to recite this prayer more at night, than during the day because harm is more likely to take place at night; and whoever recites this prayer with the firm belief that Allah will protect him against all the evils mentioned in the Hadith, Allah will surely protect him.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 175: Desirability of returning Home soon after the Accomplishment of a Task
Hadith 984: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah PBUH) said, “Travelling is a torment because it deprives a traveler of his food, drink and sleep. So, when one of you has accomplished his purpose of journey, let him return home quickly.”[Al-Bukhari and Muslim].
Commentary: Travel has been called a tribulation for two reasons. First, man misses his family, relatives and friends. Second, he also suffers its hardships and strains. He should, therefore, return home when the object of the journey is achieved.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 176: Desirability of returning Home by Day
Hadith 985: Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When one of you stays away (from his family) for a long period of time, let him not surprise his family by night.”In another narration, Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited us from coming back to our family at night. [Al-Bukhari and Muslim].
Hadith 986: Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) would not come (back) to his family by night. He used to come in the morning or in the evening (before dark). [Al-Bukhari and Muslim].
Commentary: When someone returns from a journey at night, he should better avoid joining his family. But this undesirable act in the sight of the Shari`ah is operative only in the case he arrives home without informing his family. By family, here is meant wife. However, there is nothing wrong with coming home with prior notification. Yet, if such a contact is not feasible, one’s arrival at home at night will be considered as undesirable. But one can do so if necessity so demands.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 177: Supplication at the time of returning Home and on seeing one’s Hometown
Hadith 987: Anas (May Allah be pleased with him) reported: We returned with the Prophet (PBUH) from a journey; and when we entered the suburbs of Al-Madinah, he (PBUH) said: “Ayibuna, ta’ibuna, `abiduna, li-Rabbina hamidun (We are returning in safety, turning to our Rubb, worshipping Him and praising Him).” He (PBUH) continued repeating these words till we entered Al-Madinah. [Muslim].
Commentary: When one returns from a journey and sees his town’s highlights, he should start reciting the invocation mentioned in this Hadith till he enters the city. These words express gratitude to Allah for safe return to one’s hometown; they also express repentance, obedience and determination to worship Allah.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 178: Desirability of Entering the Mosque near one’s Home upon returning from a Journey for offering two Rak’ah Prayer
Hadith 988: Ka`b bin Malik (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) returned from a journey, he would proceed straight to the mosque and perform two Rak`ah of (optional) prayer. [Al-Bukhari and Muslim].
Commentary: The performance of two Rak`ah of optional prayer is an expression of gratitude to Allah for the safe return. Naturally, one feels happy on such an occasion.
Riyadh Al Saliheen > Book 7 : The Book of Etiquette of Travelling
Chapter 179: Prohibiting Woman from Traveling Alone
Hadith 989: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day and night unless she is accompanied by a Mahram (husband or any other relative to whom she is prohibited to marry).”[Al-Bukhari and Muslim].
Commentary: This Hadith offers four points. First, it mentions a twenty-four-hour journey. `Ulama’, therefore, say that the time limit matters little and the real point is the length of distance to be called journey. A woman is not allowed to travel unless she is accompanied by her husband or a Mahram.
Second, Hajj is obligatory on her provided she has no financial problem. If a woman has no husband or Mahram, Hajj is not obligatory on her. Neither can she go for Hajj with a group of women, whether for Hajj or any other purpose.
Third, the term Mahram, apart from husband, applies to all of her male siblingss whom she cannot marry; these include the father, the son, the brother, the nephew, the son-in-law and the foster-father. She cannot travel with anybody but with any of these.
Fourth, when she goes out, she should wear a Jilbab (an outer gown) dress so that no part of her body should be visible. Moreover, perfume must not be used by her, wearing perfume in public by women is tantamount to fornication, nor should the jingling of her ornaments be audible to others.
Hadith 990: Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, “No man must not be alone with a woman except in the presence of her (Mahram). No woman should travel except in company of a (Mahram).” A man said: “O Messenger of Allah! I have been enrolled for such and such expedition, and my wife left for Hajj.” He (PBUH) said to him, “Go and perform Hajj with your wife.”[Al-Bukhari and Muslim].
Commentary: This Hadih proves that under no circumstance woman may travel alone. The Shari`ah strictly bans a meeting of this kind between two opposite sexes. Even if nothing objectionable happens, a mischievous person may exploit this situation and talk about them slanderously. Families disregardful of Hijab provide instances of illicit relationship between a man and a woman related to each other.
FROM BOOK OF MANNERS
Book Of Manners >
Book 13 The Manners Of Traveling
Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Travel is a portion of punishment: it prevents one of you from his food, his drink, and his sleep. So when one fulfills his need (the purpose for which he set out on a journey), then let him hasten back to his family.” [Muslim, 1927]
Book of Mannners > Book 13 : The Manners Of Travelling
The Manners Of Traveling:
Book of Mannners > Book 13 : The Manners Of Travelling
1) Bidding Farewell To Friends And Family
When one is about to set out on a journey or trip, it is recommended for him to bid farewell to his wife, relatives, and Muslim brothers. Ibn ‘Abdul-Barr said, “When one of you is about to leave for a journey, then let him bid farewell to his brothers, for indeed, Allah places Barakah (blessings) in their supplications.” In regard to this issue, there is a Sunnah practice that has almost been abandoned, so few are they who apply it. It is to say the supplication that is mentioned in this Hadeeth: Quz’ah said, “Ibn ‘Umar (R.A) said to me, `Come and let me bid farewell to you in the same manner that the Messenger of Allah (Pbuh) bade farewell to me: I place your religion, your faithfulness, and the ends of your deeds in the trust of Allah.”‘ [Ahmad, 4510] In order to revive this Sunnah, we should bid farewell with the same words, and we should teach others to do the same.
Abu Hurairah (R.A) said, “Wanting to travel, a man went to the Messenger of Allah (Pbuh) and said, ‘0 Messenger of Allah, instruct me.’ He (Pbuh) said, “I instruct you to fear Allah ‘Azza Wa-Jall (Possessor of Might and Majesty) and to make Takbeer (i.e., say, ‘Allahuakbar,’ Allah is the Greatest) upon every high land [that you come across].”
When the man left, the Prophet (Pbuh) said, “0 Allah, fold and gather the earth for him, and make his journey easy for him. “‘
Book of Mannners > Book 13 : The Manners Of Travelling
2) It is Disliked To Travel Alone
‘Abdullah Ibn ‘Umar (R.A) reported that the Prophet A said, “Were people to know what I know about [a person] being alone, [no] rider would travel alone during the nighttime.” [Ahmad, 4734]
The Prophet (Pbuh) did not openly detail the harms that result when a person travels by himself; rather, he (Pbuh) simply pointed out that, were people to know those harms, they would not travel as individuals but rather as groups – of three or more. By not disclosing the harms – for unknown dangers are sometimes more feared than known ones – and by pointing out that one would not travel alone were he to know the dangers associated with doing so, the Prophets was able to add stress and emphasis to his warning.
The prohibition encompasses travel both during the day and during the night; the nighttime was singled out in the Hadeeth because that is when evil occurs most often. Also, even though the Hadeeth mentioned ‘rider,’ the prohibition also applies to a person who travels by foot; perhaps the Prophet (Pbuh) mentioned ‘rider’ simply because most people who travel ride (a mount in those times, cars during these times) as opposed to walk. And Allah (Swt) knows best.
Regarding the issue of traveling alone, there is also the Hadeeth of ‘Abdullah Ibn ‘Amr Ibn Al-‘Aas (R.A). He (R.A) reported that the Messenger of Allah (Pbuh) said, “A rider (who is alone) is Shaitaan (a devil); two riders are two devils; three are a convoy.” [Ahmad, 6709]
Al-Khattaabee explained this Hadeeth, saying that traveling alone throughout the earth is an action that is from Ash-Shaitaan (the Devil), who invites people to travel alone; the same goes for people who travel in pairs of two; but when a travel party is made up of three travelers, it becomes a convoy and a group of companions. If a person travels alone and then dies during his journey, no one is there (especially in the past, when people traveled through the desert, but it can even happen now) to wash him, prepare his corpse, and bury him; nor is there anyone to whom he can mention his will or give a message to convey to his loved ones; nor does he have anyone who can help him carry things during his journey. On the other hand, when three people make up a travel party, they help one another, distribute duties, perform prayer in congregation, and work to protect one another.
Book of Mannners > Book 13 : The Manners Of Travelling
3) If A Travel Party Is Made Up Of Three Or More People, It Is Recommended For Them To Appoint One Of Them To Be Their Ameer (Leader)
Islam invites people to unite and not to become divided; this, for certain, applies on a societal level, but also to something as small as a three-people traveling party. Abu Sa’eed Al-Khudree (R.A) reported that the Messenger of Allah (Pbuh) said, “When three people go out on a journey, then let them appoint one of them to be their Ameer (leader).” [Abu Daawood, 2608]
A journey physically brings together fellow travelers, and just like people that are brought together in a society need an Ameer to lead them and work for their mutual benefit, fellow travelers also need an Ameer for the same reasons. That Ameer or leader must work for their benefit, and the people under him must follow him, as long as he does not order them to disobey Allah (Swt). If each member of the travel party does what is required of him, they will be united and they will fulfill the purpose of their journey without any mutual rancor or bitterness developing in their hearts.
Book of Mannners > Book 13 : The Manners Of Travelling
4) The Prohibition Of Taking A Dog Or A Bell On A Journey
Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “The angels do not accompany a company in which there is a dog or a bell (a bell that is usually hung around the neck or body of an animal, so that it makes a ringing noise as the animal moves).” [Muslim, 2113]
Abu Hurairah (R.A) related another narration that clarifies the prohibition of bells; in it, the Messenger of Allah (Pbuh) said, “Bells are the pipes of the Devil.” i[Muslim, 2114]
Scholars disagree about why angels don’t accompany a group that has a dog among them; some scholars say that angels stay away because a dog is impure; others say that, because it is prohibited to have a dog – except for one that helps with livestock and hunting – a person who keeps a dog is punished by having angels stay aloof from his company. And Allah (Swt) knows best.
Book of Mannners > Book 13 : The Manners Of Travelling
5) It Is Prohibited For A Woman To Travel Without A Mahram
The Shariah forbids a woman to travel without a Mahram – a rough definition of Mahram being any man whom she may be alone with, such as her husband, and men whom she may never marry, such as her father, son, brother, etc. If a woman does travel without a Mahram, she becomes a source of Fitnah (trial and temptation) for the men she comes across during her travels. The Ahadeeth that establish this ruling are at once authentic and clear in their import, leaving no room for interpretation. Here are some of those Ahadeeth: Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “It is not permissible for a woman who believes in Allah and the Last Day to travel the distance of a day and night, if she does not have a Mahram with her.” Muslim related it thus: “It is not permissible for a Muslim woman to travel the distance of a night unless she has a man who is Dhu Hurmah (i.e., who is a Mahram of hers) with her. ” [Muslim, 1339]
In another Hadeeth, Ibn ‘Abbaas (R.A) reported that he heard the Prophet (Pbuh) say, “Let no man be in seclusion with a woman (i.e., if he is not her Mahram), and let no woman travel without a Mahram.”
A man then stood and said, “0 Messenger of Allah, I have been enlisted for such and such battle, and my woman has left to perform Hall.” The Prophet (Pbuh) said, “Go and perform Hajj with your woman (i.e., wife).” [Ahmad, 1935]
In this last Hadeeth, we see how serious the prohibition is of a woman traveling the distance of a day and night with a Mahram -her father, brother, husband, son, etc. The Prophet (Pbuh) deemed it more important for the man to be with his wife who had left to perform Hall than to participate with his fellow Muslims in a battle for which he had already been enlisted. An-Nawawee said, “This Hadeeth establishes the principle that, when two matters conflict with one another, one should give precedence to the more important matter. Since the man could either perform Hajj or go out to battle, but not both (since both Hajj and the battle were taking place at the same time), the Prophet (Pbuh) informed him that, in his situation, Hajj was the more important of the two matters. Someone could have taken his place in battle, as opposed to Hajj, where he was needed as a Mahram to accompany his wife.” exigencies of present-day life, a woman often has no choice but to travel alone. They argue that a woman is not in any danger when she travels with fellow passengers on a plane or train, for example. One of them might say, “Why is it wrong for my wife to travel alone, when I send her off at the airport, making sure she gets on the plane, and her brother receives her in the other country?”
The Answer To That Argument: First, we must understand that the Fitnah (trial and temptation) of women is from the greatest of Fitnahs that any Nation has been tested with – a Fitnah that the Prophet (Pbuh) warned us about in his saying: “Verily, the world is sweet, fresh, and green (here the Prophet is perhaps likening the world to the beauty of greenery and vegetation or to the quickness with which the beauty of vegetation fades away and dies). And indeed, Allah has made you to succeed previous generations, and then sees how you act (either with obedience to Him or disobedience); so beware of this world and beware of women, for the first Fitnah (test, trial, temptation) of Banu Israel (The Children of Israel) was in women.” [Muslim, 2742]
Therefore, if a woman is left alone to travel without a Mahram, and if she is made to work side by side with men, taking on positions of leadership among men, then we have a clear warning sign that we will be afflicted with the same Fitnah that Banu Israel was afflicted with – and we seek refuge with Allah (Swt).
Second, we must face up to two very real facts: women are weak and, because they need men to protect them and take care of their affairs, they are easily drawn to men; the other very real fact is that many men have weak Eemaan (faith) in their hearts and have almost no religious deterrent in their hearts to hold them back from doing evil. When we seriously consider these two facts, the dangers and trials associated with women traveling alone should become very clear to us. Sure, a woman who travels on a plane is not alone, for she is with other passengers, but those passengers are all strangers to her. Her being alone, other men being alone, and her need to talk to them to help her, for example – all open up possibilities of evil. The reality is that many people have diseases in their hearts, and even more people have eyes that wander and imaginations that tag along. Given these temptations and evils, a woman who travels alone has no Mahram to protect her or to keep her in check (which is also a form of protecting her).
Now let us consider this argument: “Why is it wrong for my wife to travel alone, when I send her off at the airport, making sure she gets on the plane, and her brother receives her in the other country?” The man who says this does not know for sure whether, due to mechanical problems, the plane will land elsewhere and whether the passengers will be forced to stay there for a number of hours, a day, or even longer. In that case, where is a woman’s Mahram, whom she needs to take care of her and to protect her life as well as her soul from Fitnah? Finding herself alone in such circumstances, a woman is easy prey to temptation.
Book of Mannners > Book 13 : The Manners Of Travelling
6) It Is Recommended To Travel On Thursday, At The Beginning Of The Day
It is from the Prophet’s guidance that he loved to depart for his travels on Thursdays, at the beginning of the day. Ka’ab Ibn Maalik (R.A) said, “The Prophet (Pbuh) departed for the Battle of Tabook on Thursday, and he (Pbuh) loved to leave [for a journey or trip] on Thursday.” Ahmad related it thus: “When the Prophet (Pbuh) wanted to travel, he would rarely leave on any day other than Thursday.” [Ahmad, 15354] In another Hadeeth, Sakhr Al-Ghaamidee (R.A) related that the Prophet (Pbuh) said, “0 Allah, bless my Nation in its earliness.”
The narration continues: “And when he (the Prophet (Pbuh)) would send a company (a group of people for a specific mission) or an army, he would send them at the beginning of the day. And Sakhr (R.A) was a businessman; he (R.A) would send his merchandise at the beginning of the day, and he then became rich and his wealth became abundant.” [Abu Daawood, 2606]
Question: What is the ruling for traveling on Friday?
Answer: According to the Mazhab (perhaps here meaning, according to the Mazhab of Imam Ahmad), if one must need travel on Friday, he may not travel after midday; so if he is still in his home city when midday comes to pass, he must perform the Jumu’ah prayer before he departs. It would perhaps be better if it were said: after the call to Jumu’ah prayer is made, as opposed to after noontime, for Allah (Swt) commanded Muslims to go to Jumu’ah and to leave off trade after the call for Jumu’ah prayer is made: “0 you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salat (prayer)] and leave off business.” (Qur’an 62:9)
Nonetheless, the proponents of the first view say that, upon the entering of noontime, Jumu’ah prayer becomes compulsory, and the time for Jumu’ah prayer sets in, which is why one should not depart for a journey after noontime on Friday.
Book of Mannners > Book 13 : The Manners Of Travelling
7) Supplications That Are Related To Travel
Sunnah compilations abound with invocations that a traveler should say, beginning with when he places his leg on his mount (or means of conveyance, such as a car) to the moment he returns home from his travels. Here are some of those invocations:
a) The supplication for mounting any means of conveyance: ‘Alee Ibn Rabee’ah said, “I saw ‘Alee (R.A) once when a mount was brought for him to climb on. When he (R.A) placed his foot on the stirrup, he (R.A) said, ‘Bismillah (In the name of Allah).’ When he (R.A) was upright on its back, he (R.A) said, ‘Alhamdulillah (All praise is to Allah).’ He (R.A) then said: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!” (Qur’an 43:13,14)’
He (R.A) then said, ‘Alhamdulillah (All praise is to Allah),’ three times, after which he (R.A) said, ‘ Allahuakbar (Allah is the Greatest),’ three times. And then he (R.A) said, ‘How perfect You are, 0 Allah, verily I have wronged my soul, so forgive me, for surely none can forgive sins except You.’ Next, he (R.A) laughed. It was then said to him, ‘0 Leader of the Believers, what are you laughing about?’ He (R.A) said, ‘I saw the Prophet (Pbuh) do as I [just] did, after which he laughed. I then asked him: 0 Messenger of Allah, what are you laughing about? He (Pbuh) said: “Verily, your Lord finds wonder at His slave when he says, forgive me my sins; He knows that, verily, ‘none forgives sins other than Me (i.e., other than Allah).” [Abu Daawood, 2602]
b) The Supplication for going on a trip and for returning from a trip: Ibn ‘Umar (R.A) related that when the Prophet would be upright on his riding camel, leaving for a journey, he (Pbuh) would say, “Allahuakbar (Allah is the Greatest),” three times. He (Pbuh) would then say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!”. (Qur’an 43: 13,14)
“O Allah, we ask You for Birr and Taqwaa (When these terms are combined, birr refers to doing those actions which have been commanded, and Taqwaa refers to avoiding those actions which have been prohibited) in this journey of ours, and we ask You for deeds which please You. 0 Allah, facilitate our journey and let us cover its distance quickly. 0 Allah, You are the Companion on the journey and the Successor (A successor is one who succeeds another due to the latter’s absence or death. Allah succeeds us and guards those whom we leave behind when we die or are absent) over the family. 0 Allah, I take refuge with You from the difficulties of travel, from having a change of hearts and being in a bad predicament, and I take refuge in You from an ill-fated outcome with respect to wealth and family.” Upon returning, he would say the same supplication with the following addition: “We return, repent, worship and praise our Lord.” [Muslim, 1342]
Ibn ‘Umar (R.A) reported in another narration that when the Messenger of Allah (Pbuh) would be returning from battle, from Hall, or from ‘Umrah, he (Pbuh) would say, ‘ Allahuakbar’ three times upon every high ground he came across. He (Pbuh) would then say, “None has the right to be worshipped except Allah, alone, without partner. To Him belongs all sovereignty and praise, and He is over all things omnipotent. We return, repent, worship, and praise our Lord. Allah fulfilled His promise, aided His servant, and single-handedly defeated the allies.” [Al-Baghawee, 1351]
c) What to say when one crosses the highness of a mountain pass or the lowness of a valley: At the end of the previous Hadeeth, ‘Ibn ‘Umar (R.A) said, “When the Prophet (Pbuh) and his army would rise up on mountain passes, they would say, ‘Allahuakbar (Allah is the Greatest),’ and when they would descend, they would Sabbihoo (glorify Allah (Swt) by saying, Subhaanallah,’ How perfect Allah is!). And the prayer was made in the same way (i.e., a worshipper glorifies Allah when descending for bowing and prostration and he says, Allahuakbar,’ when he is rising, for instance, from prostra¬tion).” [Abu Daawood, 2599]
d) The supplication for entering a village or something similar: Ibn Al-Qayyim said, “When the Prophet (Pbuh) would overlook a village, intending to enter it, he (Pbuh) would say,
“0 Allah, Lord of the seven heavens and all that they envelop, Lord of the seven earths and all that they carry, Lord of the devils and all whom they misguide, Lord of the winds and all whom they whisk away. I ask You for the goodness of this village, the goodness of its inhabitants and for all the goodness found within it, and I take refuge with You from the evil of this village, the evil of its inhabitants and from all the evil found within it.”
e) What the traveler should say at the time of Ash-Sahr (the end of the night just before dawn): Abu Hurairah (R.A) reported that when the Prophet (Pbuh) would be on a journey and when it was the time of As-Sahr, he (Pbuh) would say, “May a witness be witness to our praise of Allah for His favors and bounties upon us. Our Lord, protect us, show favor on us and deliver us from every evil. I take refuge in Allah from the Fire. “[Muslim, 2718]
Related Issue: A traveler should take advantage of the time he has during his journey, by supplicating for himself, for his parents, for his family, and for all those whom he loves. He should supplicate with persistence and humility, for the traveler’s supplications are answered. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Three supplications are answered; there is no doubt about them: the supplication of the father, the supplication of the traveler, and the supplication of the one who was wronged.” [Ahmad, 7458]
Book of Mannners > Book 13 : The Manners Of Travelling
8) Voluntary prayers During Travel
A Sunnah practice that has practically been abandoned – which is all the more reason why we should apply it and revive it – is for the traveler to perform voluntary prayers and the Witr prayer on his riding animal or what is equivalent – in the seat of a plane, train, car, etc. The Prophet (Pbuh) would perform Witr and voluntary prayers while he was seated on his mount.
While a traveler prays voluntary prayers on his mount, he does not have to face the Qiblah – because of the obvious difficulty of doing so as the animal, or train, or plane, is moving – though it is best if he faces the Qiblah at least when he begins the prayer with At-Takbeer (with saying ‘Allahuakbar,’ Allah is the Greatest). Ibn ‘Umar (R.A) said, “The Messenger of Allah (Pbuh) used to pray during travel on his riding camel, [facing] whichever direction it was heading towards. He would make a gesture with his head [instead of making the regular movements], [and he would pray in this manner] the night prayer except for the compulsory prayers. And he would [also] perform the Witr prayer on his riding camel. [Abu Daawood, 1224] Therefore, it is recommended for a traveler to perform the Witr prayer as well as voluntary prayers on the means of conveyance he is using, for in doing so, he is following the Sunnah of the Prophet (Pbuh).
Question: If a traveler has no other choice, is it permissible for him to perform obligatory prayers in a plane, car, or train? Or should he delay his prayer until he reaches a place where he will be able to pray? And if the answer to the first question is yes, does he have to face the Qiblah?
Answer: The Permanent Council (Of Scholars In Saudi Arabia) gave the following answer to a similar question:
If a traveler is riding a car, train, plane, or four-legged animal; if by getting off to pray, he fears for his safety; and if he knows that, by delaying his prayer until he reaches his destination, the time for prayer will end, he may perform prayer in the best manner he is able to perform it – even if this means performing it in a seated position and using gestures of the head to replace the regular movements of prayer. This ruling is based on the general implications of the following verses:
“Allah burdens not a person beyond his scope.” (Qur’an 2:286)
“So keep your duty to Allah and fear Him as much as you can.” (Qur’an 64:16)
“And He has not laid upon you in religion any hardship.” (Qur’an 22:78)
Next, the question arises whether he has to face the Qiblah throughout the prayer or just in the beginning; or whether he may just face whichever direction the means of conveyance is heading towards. Again, the answer to this question depends on his ability in a given situation. If he is able to face the Qiblah throughout the prayer, then that is what he must do, for facing the Qiblah is one of the requisites of a valid obligatory prayer, regardless of whether one is a resident or a traveler. And if he is not able to face the Qiblah throughout the prayer, then he must fear Allah as much as he is able to by facing the Qiblah as much as he can, a ruling that is based on the above-mentioned proofs.
Book of Mannners > Book 13 : The Manners Of Travelling
9) What The Traveler Should Say When He Stops Somewhere For A While
Whether it is to eat, sleep, or go to the washroom, the traveler often needs to stop and get down from his mount. In open terrain, far away from any city, there are predatory animals, pests, and devils. It is therefore from Allah’s favors that He ift has legislated for us, upon the tongue of His Prophet (Pbuh) a supplication we can say to protect us – by the will of Allah (Swt) – from the evil of all created beings. Khaulah Bint Hakeem As-Salmiyyah (R.A) reported that she heard the Messenger of Allah say, “Whoever descends at a place and then says, ‘I take refuge in Allah’s perfect words from the evil that He has created,’ nothing will harm him until he departs from that place.”[Ahmad, 26079]
We should learn a number of lessons from this Hadeeth: First, the supplication may be said when one stops anywhere or enters any place; it is not limited to the traveler who descends from his mount. Second, Allah’s Speech is one of His Attributes and is not something that is created; it is impossible that one should seek refuge with a created being, and upon this view is the group of Ahlus-Sunnah. Third, a person who says this supplication upon stopping somewhere is protected with the protection of Allah (Swt), so that nothing will harm him until he leaves. Al-Qurtubee said, “This narration is authentic and true; we know it is true based on the [authenticity of the] proof and on experience. Verily, since I heard this narration, I applied it and nothing harmed me until I abandoned it. A scorpion once bit me at nighttime…and upon reflection, I realized that I had forgotten to seek refuge [with Allah], using those words.”
Book of Mannners > Book 13 : The Manners Of Travelling
10) It Is Recommended For Fellow Travelers To Gather Together When They Eat Stop Somewhere
In unity Allah (Swt) has placed strength, honor, protection, and blessings, and in disunity He (Swt) has placed weakness, subjugation at the hands of one’s enemies, and a removal of blessings. So if people are traveling together, they should gather in the place they stop at to spend the night, and they should also eat together; in doing so, they will achieve many blessings.
Abu Tha’labah Al-Khushanee (R.A) said, “When people would stop at a place, they would scatter in mountain passes and valleys, and so the Messenger of Allah (Pbuh) said, “Verily, that you separate in these mountain passes and valleys is from the Shaitaan (the Devil).’ Thereafter, they would never stop at a place except that they would attach themselves to one another (stay close to one another), to the degree that it was said: if a Thaub (garment or cloth) were to be spread over them, it would cover all of them.” [Abu Daawood, 2628]
Blessings and an increase [in provision] – these result when people eat together. Wahshee Ibn Harb related from his father, who related from his father, that the Companions of the Messenger of Allah (Pbuh) said, “0 Messenger of Allah, verily, we eat but do not become filled.” He (Pbuh) said, “Then perhaps you separate from one another [when you eat].”
They said, “Yes.” He (Pbuh) said, “Then gather together upon your food and mention Allah’s name over it: jas a result] you will be blessed in it (in your food).” [Abu Daawood, 3746]
Related Issue: When people travel in a group, At-Tanaahud is recommended. At-Tanaahud is for each person from the group to give a certain amount of money to one of them, and that person is responsible for spending on all them; this way, they always eat together.
Imam Ahmad was once asked, “Which is more liked by you: for a man to eat in solitude or for him to eat with his companions?” He said, “For him to eat with his companions…” He then praised the practice of At-Tanaahud, saying, “When Al-Hasan (R.A) would travel, he would place his wealth along with their wealth (i.e., the wealth of his travel companions), and he would add an amount similar to that which he already gave – i.e., in secret.”
Book of Mannners > Book 13 : The Manners Of Travelling
11) Sleeping During Travel
In open terrain, the traveler might find it necessary to sleep and rest from the toils of travel. In all matters, the Shariah instructs people to do what is beneficial to them for the short-term and long-term; regarding the issue in question, the Shariah instructs the traveler about where he should sleep, so that vermin and predatory animals do not harm him. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “When you travel on fertile land (land on which there is an abundance of grass), then give camels their share of the ground; and if you travel on dry, barren land (or during a dry spell), then travel quickly on them (so as to work on the strength they already have and to safely arrive at the destination or at least to fertile land). And when you stop, at the end of the night to sleep or rest, then avoid the road, for at nighttime, it becomes the pathway of animals and the resting place of harmful vermin.” [Muslim, 1926]
An-Nawawee said, “This is one of the manners of traveling and stopping that the Prophet (Pbuh) guided us to. Harmful vermin and the beasts of the earth move about at nighttime on roads, because of the smoothness of roads and because they (the beasts and vermin) pick up any food that may have fallen down on the road…So if a person rests late at night on the road, something might pass by and harm him, which is why he should avoid resting on the road during that time.”
Related Issue: Because he is away from home, traveling to strange places and experiencing fatigue – the natural concomi¬tant of travel – the traveler will most likely find that his sleep schedule becomes disturbed. It is therefore imperative for him to take the necessary steps to make sure he wakes up for Fajr prayer. These days, it has become easy to take those steps – many means are readily available during a journey; for example, one can buy an alarm clock or ask for a wake-up call at the hotel he is staying at. Even with these means readily available, many of us don’t wake up for Fajr prayer; and even though he did not have the same means at his disposal, the Prophet 0; still made sure that he and his Companions (R.A) would always wake up for Fajr prayer. Abu Hurairah (R.A) said, “When the Messenger of Allah (Pbuh) was returning from the Battle of Khaibar, he continued to proceed home during the night until he became overcome by sleepiness. Then, he (Pbuh) stopped for the night and said to Bilal (R.A), “Stay alert for us during the night (to stand guard and to wake the others for prayer).” [Muslim, 680]
In another narration, Jubair Ibn Mut’im (R.A) said, “During one of his travels, the Messenger of Allah (Pbuh) said, ‘Who will stand guard for us tonight, so that we do not sleep in and miss the morning prayer (Fajr).’ Bilal (R.A) said, ‘I [will stand guard]…” [Ahmad, 16304]
And in yet another Hadeeth, Qataadah (R.A) said, “When the Prophet (Pbuh) would be on a journey and when he (Pbuh) would stop for the night, he i* would lie down on his right side. And if he would stop just before the morning, he would keep his elbow erect, while he would place (rest) his head on his hand (so that he would not miss prayer by entering into a state of deep sleep).” [Ahmad, 22126]
Book of Mannners > Book 13 : The Manners Of Travelling
12) After Having Fulfilled The Goal Of His Journey, The Traveler Should Not Linger, But Should Instead Return Home Quickly
As soon as a traveler completes the mission of his journey, it is recommended for him to hurry home and not stay longer than necessary. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Travel is a share of torment: it prevents one of you from his food, his drink, and his sleep; so when he (one of you) fulfills his need, then let him hasten back to his family.” [Muslim, 1927]
In explaining this Hadeeth, Ibn Hajr said, “The Hadeeth implies that it is disliked for one to travel away from his family unless there is a need to do so. Furthermore, if one does travel, it is recommended for him to hurry home [as soon as he fulfills the purpose of his journey], especially if his family has no one to spend on them during his absence. By being a resident as opposed to a traveler, one gains the rest and comfort he needs to achieve betterment for this life and the Hereafter. Also, the resident has more strength for worship and is able to join his brothers in congregational prayer.”
Book of Mannners > Book 13 : The Manners Of Travelling
13) It Is Disliked For A Traveler To Arrive Home To His Family During The Night
Jaabir Ibn ‘Abdullah (R.A) said, “The Prophet (Pbuh) forbade a man from returning suddenly (without warning) to his family during the night.” Muslim’s narration is related with this wording from the Prophet (Pbuh) “When one of you arrives [from a journey] during the night, then he should not go suddenly to his family (without warning), so that the woman whose husband was absent can remove the hair that surrounds her private parts and comb her disheveled hair.” The following narration is also found with Muslim: “The Messenger of Allah (Pbuh) prohibited that a man should return suddenly (without warning) to his family during the night, being suspicious of their treachery or searching out for their mistakes.” [Muslim, 715]
From these narrations, it is clear that a man should not return upon a sudden to his family, so that he does not see something from them – especially from his wife – that he dislikes. An-Nawawee said, “If a person has been away on a journey for a long time, it is disliked for him to return suddenly to his wife during the night. But if a man has left for only a short while and is expected to return during the night, then there is no harm in him returning during the night. This meaning is understood from the wording of one of the narrations: “If a man is absent for a long time.” Similarly, if a man is part of a large convoy or a returning army or some similar large group, if it is known that they are all arriving, and if his wife knows that he is returning with them, he may return home at any time, since the reason behind the prohibition is no longer present in his case. The point is that a woman should be given time to prepare [and fix up her appearance], and that is achieved when she already knows that her husband is arriving.” In today’s times, a husband may return during the night and still avoid violating the prohibition by first calling his wife by telephone, informing her of his impending return.
Book of Mannners > Book 13 : The Manners Of Travelling
14) When A Traveler Returns To His City, It Is Recommended For Him To Perform Two Units Of prayer In The Masjid
Upon returning from a journey, the first thing the Prophet (Pbuh) would hasten to do was perform two units of prayer in the Masjid. Ka’ab Ibn Maalik (R.A) said, “When the Prophet (Pbuh) would return from a journey during the morning, he (Pbuh) would enter the Masjid and perform two units of prayer before sitting down.” [Muslim, 2769] This is yet another Sunnah that has practically been abandoned. 0 Allah, help us to follow the Sunnah of Your Prophet (Pbuh) both outwardly and inwardly. And success lies with Allah (Swt).
Related Issue: The saying of Ka’ab (R.A) That the Prophet (Pbuh) was on arrival to the city before noon…” Implies that a passenger arriving at forbidden times of prayer is not permitted to perform two units of prayer. However, this is not the case. Ibn Hajar said on the authority of An-Nawawi: This Salat is meant for those arriving from travel and not “Greeting the Masjid” though it serve the same purpose.
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Book 16: The Manners Of Walking And Riding
Book of Mannners > Book 16 : The Manners Of Walking And Riding
5) The Owner Of A Riding Animal Is Most Deserving Of Sitting In The Front
Whoever owns something is more deserving of it than others, a principle that applies in this issue to riding animals as well as to cars or any other means of conveyance. Therefore, the owner of a camel, horse, or car is more worthy of sitting in the front than anyone else; and no one may sit in the front unless the owner’s permission is first obtained. Buraidah (R.A) said, “Once, while the Messenger of Allah (Pbuh) was walking, a man came, and he had a donkey with him. He said, ‘0 Messenger of Allah, ride,’ and the man moved to the back, [making room for the Prophet (Pbuh) to sit on the front of the donkey]. The Messenger of Allah (Pbuh) said, ‘No, you have a greater right than I do to the front of your mount, unless you make it mine (by giving it as a gift).’
The man said, ‘Then I have made it yours,’ and the Prophet (Pbuh) then mounted [the animal].” [At-Tirmidhee, 2773]
Book of Mannners > Book 16 : The Manners Of Walking And Riding
6) Two Riders May Sit On The Same Riding Animal, As Long As Doing So Is Not Burdensome For The Animal
Two or even three people may sit on the same riding animal if it can bear their weight. The Prophet (Pbuh) had certain Companions (R.A) sit behind him on his mount – such as Mu’aadh [Muslim, 30] Usaamah,[Muslim, 1280] and Al-Fadl (R.A)[Muslim, 1334]. It is also related that he (Pbuh) had ‘Abdullah Ibn Ja’far (R.A) and AI-Hasan (R.A) or Al-Husain (R.A) sit together behind him.
Book of Mannners > Book 16 : The Manners Of Walking And Riding
7) It Is Disliked To Use Riding Animals As Pulpits (Upon Which The Rider Delivers A Sermon Or Lecture)
Abu Hurairah (R.A) said, “Beware of taking the backs of your riding animals as pulpits, for verily, Allah made them subservient to you only so that you can reach a land that you would not otherwise have reached except after undertaking much strain and toil upon yourselves. And Allah has made the earth for you, so carry out your needs on it (and not on your mounts; i.e., do not conduct, for instance, business transactions while you are seated on your mounts, for by staying constantly on your riding animal, you are burdening it).” [Abu Daawood, 2567] Al-Qaaree said, “This is not in conflict with the fact that the Prophet (Pbuh) stayed on his riding animal during the Farewell Pilgrimage, for he (Pbuh) did so for a benefit that [lasted for a short period of time and that] did not repeat itself consistently (therefore, his action did not constitute a burden on the animal).” And Ibn Al-Qayyim said, “As for the Prophet (Pbuh) sitting on his riding animal during the Farewell Pilgrimage and for his Khutbah [during the pilgrimage], that does not fall under his prohibition, for he (Pbuh) did that as an exception, for a general benefit, during a short period of time, as opposed to staying on a mount [to conduct business affairs or to deliver sermons] always. His sitting on his mount for that purpose did not cause his mount to become tired, which is not the case when one habitually sits on one’s mount for no good reason…The Prophet (Pbuh) sat on his mount while he delivered his sermon for a purpose so that others could hear him, and so that he could teach them what they needed to know about Islam and the rites of Hajj. This entailed a general benefit for everyone present, and it did not require a long period of time; [hence, no undue burden was placed on the riding animal].”
Related Issue: Regarding this issue, a car does not take the same ruling as a riding animal. Since a car does not become tired or weak when occupants sit in it for long while, one may remain seated in it for a long time while he is having a conversation with others. Yet, he must not do so in such a way as to bother or annoy others – for example, by blocking the way and bothering others with loud voices. It is Haram to inflict harm upon Muslims in any way, for Allah (Swt) says: “And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.” (Qur’an 33:58)
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Book 17: The Manners Of The Pathway
Allah (Swt) said: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) That is purer for them. Verily, Allah is All-Aware of what they do.” (Qur’an 24:30)
Abu Sa’eed Al-Khudree (R.A) related that the Messenger of Allah (Pbuh) said, “Beware of sitting on pathways.”
Some of his Companions (R.A) said, “We are driven by necessity, for they are nothing other than our places of gathering, where we speak to one another.” He (Pbuh) said, “So if you are insistent upon taking them as your places of gathering, then give the pathway its due right.”
They asked, “And what is the right of the pathway?” He (Pbuh) said, “To lower the gaze, refrain from harming [others], returning greetings of peace, ordering to what is good, and forbidding what is evil. “[Bukhaaree, 2465]
Book of Mannners > Book 17 : The Manners Of The Pathway
The Manners Of The Pathway
Book of Mannners > Book 17 : The Manners Of The Pathway
1) It Is Compulsory To Fulfill The Rights Of The Pathway
In the above-mentioned Hadeeth, the Prophet (Pbuh) enumerated the rights of the pathway; however, we must understand that what he mentioned are just some of the rights of the pathway, and not all of them, for in other narrations the Prophet (Pbuh) mentioned other rights as well. Let us now discuss each right individually:
a) Lowering The Gaze: This order is intended equally for men and women. To allow one’s gaze to remain fixated on a Haram (forbidden) object leads to nothing but pain and agony in one’s heart. One might feel that, by staring at an object of beauty, one is relaxing his soul and allowing happiness to enter into his heart, but nothing is further from the truth. The most tormented of all is a person who is addicted to looking at forbidden objects. Ibn Taymiyyah said, ” When one looks on purpose (e.g., a man looking at a stranger woman), an attachment will form in his heart, and that will bring nothing but torment and misery. If that attachment increases to the point that one falls in love, the punishment and torment will only increase, regardless of whether one’s love is requited or not. If one’s love remains unrequited, then one will continue to remain in a state of sadness, misery, and depression. And one who has his love requited is also in a state of great pain, always fearing that he will be parted from the object of his love, always trying to please that object, and always striving to satisfy that object’s needs and wants. All of this began with a look. Had he averted his gaze, his soul and heart would both be in a state of peace and calmness.”
The Shariah, of course takes into consideration what people do inadvertently, for it orders a man who unintentionally looks at a stranger woman to then immediately avert his gaze instead of prolonging the look. Jareer Ibn ‘Abdullah (R.A) said, “I asked the Messenger of Allah (Pbuh) about the sudden glance, and he ordered me to avert my gaze.” [Muslim, 2159] “Sudden glance” refers to when one unintentionally looks at a stranger woman. There is no sin upon a person when that happens, but one must then immediately avert his gaze. If he immediately averts his gaze, then there is no sin upon him. But if he persists in looking, he sins, a ruling that is clearly indicated by the preceding Hadeeth.
b) Refraining From Harming Others: ‘Abdullah Ibn ‘Amr (R.A) reported that the Prophet (Pbuh) said, “A Muslim is he from whose tongue and hand other Muslims are safe…”[Muslim, 40]
This is a typically epigrammatic saying of the Prophet (Pbuh) for though it contains a few words, it encompasses many meanings. A person can harm others with his tongue in many ways, by cursing them, attacking their honor, backbiting them, slandering them, or mocking them. Similarly, a person can harm others with his hand in more ways than just punching or striking them; one may use his hand to write abusive words or slander, one may use it to concoct poison, one may use it to kill another person with a gun, and so on. One of the beautiful teachings of this religion is that, when a person refrains from harming others, he is giving charity to his own self. Abu Dharr (R.A) reported that he asked the Prophet (Pbuh)” Which deed is best?” He (Pbuh) said, “Eemaan (faith, belief) in Allah and Jihad in His path.”
Abu Dharr (R.A) asked, ” Which Ar-Riqaab (referring to the freeing of slaves by purchasing them from their owners) is best?” He (Pbuh) said, “The most expensive of them in price and those that are most precious to their people (i.e., to their owners).”
Abu Dharr (R.A) said, “And if I do not do so (i.e., if I do not free slaves, then what is next best?).” The Prophet (Pbuh) said, “Help a workman or make something for a person who has no trade.”
He (R.A) asked, “And if I do not do that?” He (Pbuh) said, “Leave people alone from [your] evil, for indeed, that is charity which you give to your own self”
Muslim related it with this wording, “Hold back your evil from people, for verily, that is charity from your own self to your own self.” [Muslim, 84]
c) Returning Greetings Of Peace: This right is compulsory for the pathway and for all situations. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “A Muslim has five compulsory rights over his brother: returning greetings of peace, saying, ‘Yarhamukallah (may Allah have mercy on you)’ to a person who sneezes (i.e., a person who sneezes and then says, ‘Alhamdulillah,’ all praise is to Allah), accepting an invitation, visiting the sick, and following funerals.”
Many people are remiss in this regard; you will find that they greet people they know, while they ignore those they do not know, a practice that is in clear violation of the Prophet’s Sunnah.
d) Ordering others to what is good and forbidding them from what is evil
The application of these matters is what makes our Nation the best Nation: “You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad (Pbuh)” and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof (i.e., Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief, and all that Islam has forbidden), and you believe in Allah.” (Qur’an 3:110)
Ibn Katheer said, “Umar Ibn Al-Khattaab said, ‘ Whomsoever it pleases to be from that Nation, then let him fulfill its [membership] condition which Allah stipulated.”‘ By not ordering to what is good and forbidding what is evil, one resembles more than anything else the People of the Book, those whom Allah (Swt) it reproached in His saying: “They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief etc.) which they com-mitted.” (Qur’an 5:79)
And when a society is bereft of those who order to what is good and forbid what is evil, then punishment for them is looming in the horizon. Imam Ahmad related the following in his Musnad: “Abu Bakr (R.A) stood, praised and extolled Allah ‘ Azza Wa-jall (The Possessor of Might and Majesty), after which he (R.A) said, ‘0 people, you indeed read this verse, “0 you who believe! Take care of your ownselves, [do righteous deeds, fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and that Islam has forbidden)] no hurt can come to you from those who are in error.” (Qur’an 5:105),
yet you indeed apply (and understand) it in the wrong way. Verily, I heard the Messenger of Allah (Pbuh) say, ‘Indeed, when people see evil but do not change it, the time draws near when Allah will encompass them with punishment.” [Muslim, 1/198]
There are many obvious benefits of ordering to good and forbidding evil: society is saved from destruction, evil and its people are quelled, goodness pervades, and so on. It is very important to understand that the duty of ordering to good and forbidding evil does not rest solely on the shoulders of a government agency or a specific group of people; instead, it is compulsory upon every member of society to order to good and forbid evil, each according to his ability. The most famous Hadeeth related about this matter is general in its wording and is intended for every Muslim, for it does not specify any single person or group of people. Abu Sa’eed Al-Khudree (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “Whosoever from you sees evil, then let him change it with his hand; and if he is not able to, then with his tongue; and if he is not able to, then with his heart, and that (i.e., hating evil with one’s heart without changing it with one’s hand or tongue) is the weakest [level] of Al-Eemaan (faith, belief).” [Muslim, 49]
In regard to this issue, there are a number of points that one needs to keep in mind:
First, three levels are mentioned in the Hadeeth, and one must not move to the next level unless he is not able to apply the preceding level; for example, a person should not remove evil with his tongue if he is able to remove it with his hand.
Second, a person of authority should always resort to the highest level of removing evil. The head of a household, for example, deserves obedience in his home. He must, therefore, remove evil with his hand, and, at least under normal circumstances, he has no excuse to do otherwise.
Third, before removing something that is evil, one should ascertain for certain that it is in fact evil; furthermore, one should make sure that differences of opinion are not justified in a given matter before he proceeds to reproach someone for something he did. Many people err in this regard; they hastily warn people not to do a certain deed when many scholars, who have proofs to back up their view, hold that that deed is permissible.
Fourth, a person who removes evil must understand the principle of ‘harms versus benefits,’ a principle which states that a person should not proceed to change evil if the harms that result outweigh the benefits; one follows this principle in order to block the door to evil and corruption.
Fifth, if one is not able to remove evil with his hand and tongue, he must at the very least hate that evil from the depths of his heart, and if possible, the effects of that hatred should, when he passes by the evil, appear on the expression of his face.
e) Guiding A Person Who Is Lost: One of the rights of the pathway (or road) is to guide a person who is asking for directions, regardless of whether he is blind or lost. In a Hadeeth related by Abu Hurairah (R.A) a group of people asked the Prophet, about the right of the pathway. He (Pbuh) said, “And to give directions.” [Abu Daawood, 4815]
And in another Hadeeth related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “Giving road directions is charity.” [Bukhaaree, 2891]
Book of Mannners > Book 17 : The Manners Of The Pathway
2) Removing Anything That Is Harmful From The Road Or Pathway
This is one of the recommended manners of the pathway or road; in fact, to remove something harmful from the pathway is one of the branches of Eemaan (faith, belief). The Prophet (Pbuh) said, “Eemaan (faith, belief) is slightly (the Arabic word “Bid— is used here and it refers to a number from three to nine) more than seventy branches, or slightly more than sixty branches. The best of those branches is the saying, ‘Laailaha Illallah (None has the right to be worshipped but Allah),’ and the lowest of them is to remove something harmful from the pathway. And Al-Hayaa (modesty) is one of the branches of Eemaan (faith, belief). ” [Ahmad, 8707]
It is an act of charity to remove something harmful from the pathway, and because he performed this deed, a man was made to enter Paradise. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Every joint on the bodies of people has Sadaqah (charity) upon it…and to remove something harmful from the road is charity. “[Muslim, 1009]
Abu Hurairah (R.A) also reported that the Messenger of Allah (Pbuh) said, “As a man was walking on the pathway (or road), he found a thorn branch on the pathway, and so he moved it away (from the pathway]. Allah was pleased with his deed, accepted it from him, and forgave him this sing…”
And in Abu Daawood’s narration, the Messenger of Allah (Pbuh) said, “A man who never did any the road. Either it was from a tree, so that he cut it and cast it [aside], or it was placed down (i.e., it was not still connected to a tree, so he did not have to cut it off), and he removed it. Allah was pleased with him, accepted his deed, and admitted him into Paradise.’ [Muslim, 1914]
Book of Mannners > Book 17 : The Manners Of The Pathway
3) It Is Forbidden To Relieve Oneself In Pathways Or Shades That Are Frequented By People
The Messenger of Allah (Pbuh) gave a stern warning about either urinating or defecating in pathways or shades that are used by people, for they are places that are meant for the benefit of everyone. The individual, therefore, should not be so selfish and unconcerned about the welfare of others as to spoil the pathways people walk on and the shades in which people sit. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Beware of Al-La’aanain.” His Companions (R.A) asked, “And what are Al-La’aanaan, 0 Messenger of Allah?” He (Pbuh) said, “He who relieves himself in the pathways of people or in their shades. ‘ [Ahmad, 8636]
Al-La’aanaan comes from the word, Al-La’an, which means ‘curse.’ Therefore, “Beware of Al-La’aanain” means: beware of those two matters that bring upon a person the curses of others, for when a person relieves himself in the above-mentioned places, others who frequent those places will curse him as a result, even if they do not know him.
Book of Mannners > Book 17 : The Manners Of The Pathway
4) Men Are More Deserving Of The Middle Of The Pathway Than Are Women
Both in small and great matters, the Shariah consists of rules and laws that prevent the occurrence of Fitnah (trial and temptation). In keeping with that methodology, the Prophet (Pbuh) legislated that women should walk on the sides of pathways, while men should walk in the middle, so that men and women do not end up mixing with one another. This legislation is meant to prevent a great deal of Fitnah (trial and temptation); it is sad to say, however, that you will hardly find a place today that applies it. Abu Asyad Al-Ansaaree (R.A) reported that, when the Messenger of Allah (Pbuh) was once leaving the Masjid and saw men and women mixing in the road, he (Pbuh) said to the women,”Move back; for indeed, it is not for you to stay in the middle of the road; adhere to the edges of the road.”
Abu Asyad (R.A) said, ” So a woman would then stick to the wall, to the degree that her garment would get stuck on the wall; that is how close she would adhere to it.” [Abu Daawood, 5272] By walking along the edges of the road, especially when the road is crowded, a woman shows a sense of modesty and caution, which are both suitable qualities for women; she also avoids crowding the street, but more importantly she avoids placing herself and others in a situation that might lead to Fitnah. We must remember that the first Fitnah for the Children of Israel was in women, and it was that Fitnah which was the cause of their destruction.
Book of Mannners > Book 17 : The Manners Of The Pathway
5) Helping A Man Climb His Mount And Raising His Things Up To Him
One of the manners of the road is that, if one sees a man trying with difficulty to get onto his mount, he should help him up; or if one sees that the rider has a lot of things to carry, he should help him carry them. These days, one often has opportunity to help the elderly in this regard; for example, when they are trying to climb the stairs of a bus, or when they are carrying heavy luggage to or from the trunk of their car. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Every joint has Sadagah (charity) upon it. Every day wherein one helps a man with his mount, by raising him upon it or by lifting up his things to him – [this is all] Sadagah (charity)…” [Muslim, 1009]
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