journey
Showing posts with label journey. Show all posts

Returning Home after Travel (Ahadith 1548 - 1550)


Bismillah.
Volume 3, Book 27, Number 25:
Narrated Ibn Umar (radiallaahu `anhu):
Whenever Allah's Apostle (sallallaahu `alayhi wasallam) left for Mecca, he used to pray in the mosque of Ash-Shajra, and when he returned (to Medina), he used to pray in the middle of the valley of Dhul-Hulaifa and used to pass the night there till morning.
Volume 3, Book 27, Number 26:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) never returned to his family from a journey at night.
Volume 3, Book 27, Number 27:
Narrated Jabir (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) forbade going to one's family at night (on arrival from a journey).
It's Sunnah to return home after travel during the day. There can be various reasons why Prophet (sallallaahu `alayhi wasallam) chose to do so. I'll mention what I understand of them..
  • Prophet (sallallaahu `alayhi wasallam) never showed up at his home unannounced. He would always inform the wife(/ves) about his arrival so they could ready themselves for him, and not be caught unawares.
  • People usually sleep at night. Or at least they used to! Prophet (sallallaahu `alayhi wasallam) wouldn't like to disturb his wives at night, troubling them to stay up, get ready and receive him, and serve him food etc. He was very considerate, you see.

Loving Children (Hadith No. 1547)


Bismillah.
Volume 3, Book 27, Number 24:
Narrated Ibn Abbas (radiallaahu `anhu):
When the Prophet (sallallaahu `alayhi wasallam) arrived at Mecca, some boys of the tribe of Bani 'Abdul Muttalib went to receive him, and the Prophet (sallallaahu `alayhi wasallam) made one of them ride in front of him and the other behind him.
  1. Prophet (sallallaahu `alayhi wasallam) was accessible, even to children. A person of such noble status and rank would typically expect grand reception on his arrival, but the greatest man who ever lived got received by kids! And apparently he loved it.
  2. I wonder what would have happened in between the reception and riding together.. Would he have hugged them, kissed them, or made conversation with them? What would he have talked about with them? Maybe something they were interested in..? He would've probably listened to their stories throughout the way. Children are usually chatterboxes, unable to stop talking once they start. :)
  3. He made them ride with him - one in front of him, and one behind him. The gesture shows nothing but love and compassion. I feel envious (rashk, not hasad!) of those kids who got the chance to be so close to the Prophet (sallallaahu `alayhi wasallam) in their lives. How special would they have felt about themselves when the Prophet would smile at them and talk to them, giving them his attention. True celebrity!
Here's a booklet called "Prophet Muhammad صلی اللہ علیہ وسلم: A Mercy for Children". It talks about the way Prophet (sallallaahu `alayhi wasallam) used to treat children, and how he was a mercy for them as well. Nicely compiled mashaAllah. Do check it out!

Du`a - Returning Home (Hadith No. 1546)


Bismillah.
Did you know? There's a du`a that Prophet (sallallaahu `alayhi wasallam) used to make every time he would return to his hometown after a journey - be it a battle, or Hajj, or `Umrah etc.
Volume 3, Book 27, Number 23:
Narrated 'Abdullah bin 'Umar (radiallaahu `anhu):
Whenever Allah's Apostle (sallallaahu `alayhi wasallam) returned from a Ghazwa, Hajj or 'Umra, he used to say Takbir thrice at every elevation of the ground and then would say, "None has the right to be worshipped but Allah; He is One and has no partner. All the kingdoms is for Him, and all the praises are for Him, and He is Omnipotent. We are returning with repentance, worshiping, prostrating, and praising our Lord. He has kept up His promise and made His slave victorious, and He Alone defeated all the clans of (non-believers)."
Here's the du`a in Arabic. Must memorize it!

لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير آيبون تائبون عابدون ساجدون لربنا حامدون صدق الله وعده ونصر عبده وهزم الأحزاب وحده

Transliteration: "Laa 'ilaaha 'illallaahu wahdahu laa shareeka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa 'alaa kutti shay 'in Qadeer, 'aa'iboona, taa'iboona, 'aabidoona, lirabbinaa haamidoona, sadaqallaahu wa'dahu, wa nasara 'abdahu, wa hazamal-'ahzaaba wahdahu."

Fasting on Eid + 3 (Hadith No. 987)


Bismillah.

This is the last Hadith from Kitaab-ut-Tahajjud [Book of Night Prayer].

Volume 2, Book 21, Number 288:
Narrated Qaza'a Maula (freed slave of Ziyad):
I heard Abu Saeed Al-Khudri narrating four things from the Prophet and I appreciated them very much. He said, conveying the words of the Prophet:
(1) "A woman should not go on a two-day journey except with her husband or a Dhi-Mahram.
(2) No fasting is permissible on two days: 'Id-ul-Fitr and 'Id-ul-Adha.
(3) No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after the 'Asr prayer till the sun sets.
(4) Do not prepare yourself for a journey except to three Mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque."

1. Travelling of a Woman:

The saheeh Sunnah indicates that it is not permissible for a woman to travel except with a mahram. This travelling is not defined by a specific distance, as is the case with shortening the prayers or breaking the fast, rather everything that is called travelling, whether it is long or short, is not permitted for a woman unless she has a mahram with her. 
Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram.” 
The fuqaha’ are unanimously agreed that it is haraam for a woman to travel without a mahram, except in a few exceptional cases, such as travelling for the obligatory Hajj, for which some of them have permitted a women to travel with trustworthy companions. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They did not differ concerning the fact that a woman may not travel for anything but the obligatory Hajj except with a husband or mahram, except a kaafir woman who becomes Muslim in daar al-harb or a female captive who escapes. Others added: or a woman who becomes separated from her group and is found by a trustworthy man, in which case it is permissible for him to accompany her until he brings her back to her group. End quote from Fath al-Baari (4/76). 
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, explaining that travel in this case is not defined by a specific distance: 
Everything that is called travelling, it is forbidden for a woman to do without her husband or a mahram, whether it is three days, two days or one day, or anything else, because of the hadeeth of Ibn ‘Abbaas, according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” This includes everything that is called travel. And Allaah knows best.
End quote. 
And it says in Fataawa al-Lajnah al-Daa’imah (17/339): It is haraam for a woman to travel without a mahram in all cases, whether the journey is long or short. End quote. 
Based on this, if going from your city to this place is regarded as travelling according to the people’s customs, then it is not permissible for you to go there without a mahram. If it is not regarded as travelling according to custom then there is nothing wrong with you going there without a mahram. 
The fact that the route is filled with cities, schools and farms does not alter this ruling.
[Taken from IslamQA]
We hear and we obey. :)

2. Fasting on Eid

Yes, it's prohibited. Check out this link to find out more about the categories of fasts: obligatory, encouraged, disliked, forbidden and permissible.

3. Forbidden to Pray

he definition of times when voluntary prayer is forbidden varies from one country to another, and from one season to another. Hence we cannot explain what these times are by the clock for all lands and in all seasons. But we will explain the general principles which will make it easy for every Muslim to work out when these times are. Hence we say that the times when prayer is forbidden are three: 
  1. From when dawn breaks until approximately a quarter of an hour after the sun has risen. You can find out the time of sunrise from the timetables that are available in all countries.
  2. Approximately a quarter of an hour before the time for Zuhr prayer begins, until the time for Zuhr begins.
  3. After you have prayed ‘Asr – even if it is an hour after the time for it began – until the disk of the sun has set completely. So the beginning of the time when prayer is forbidden is when one has prayed ‘Asr, not the beginning of the time for ‘Asr prayer, because the Muslim may offer ‘Asr prayer some time after the time for it begins. In that case the Muslim may offer voluntary prayers so long as he has not yet prayed ‘Asr, even if the time for ‘Asr has begun. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/429): We do not know of any difference of opinion concerning that among those who say that prayer is not allowed after ‘Asr. End quote. 
The evidence for these times is mentioned in several ahaadeeth, among the clearest and most comprehensive of which is the lengthy hadeeth which was narrated by Imam Muslim in his Saheeh (832) from ‘Amr ibn ‘Abasah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said to him: “Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (i.e., noon). Then refrain from praying, for at that time Hell is stoked up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.” 
We should point out that what is forbidden is prayer that is purely voluntary at these times. As for prayers for which there is a reason, such as “greeting the mosque” (tahiyyat al-masjid) or the two rak’ahs after wudoo’ or the two rak'ahs after tawaaf and so on, they may be offered at any time according to the more correct of the two scholarly opinions.

[Taken from IslamQA]

4. The 3 Special Mosques

Read this post.
Wassalam.

The Best Mosques (Ahadith 980 - 981)


Bismillah.
There are only three special mosques on this Earth. Period.

Volume 2, Book 21, Number 281:
Narrated Quza'a:
I heard Abu Saeed saying four words. He said, "I heard the Prophet (saying the following narrative)." He (Abu Saeed) had participated in twelve holy battles with the Prophet.
Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)."

Making special visits to other mosques is not allowed. This doesn't mean we can't visit any other mosques. But setting out on a journey only to visit a mosque (other than these 3) is wrong.

Travelling to another country/city just to pay a visit to a mosque = wrong.
Travelling to another city/country for work/leisure, and visiting mosques = right.
Intention is different, you see. Intention matters.

Volume 2, Book 21, Number 282:
Narrated Abu Huraira
Allah's Apostle said, "One prayer in my Mosque is better than one thousand prayers in any other mosque excepting Al-Masjid-Al-Haram."

The best of all mosques is al-Masjid al-Haraam (The Sacred Mosque in Makkah), then al-Masjid al-Nabawi (the Prophet’s Mosque in Madeenah), then al-Masjid al-Aqsa.
Masjid al-Haram
Masjid an-Nabwi
Masjid al-Aqsa
Prayer in Masjid al-Haram: reward multiplied by 100,000.
Prayer in Masjid an-Nabwi: reward multiplied by 1,000.
Prayer in Masjid al-Aqsa: reward multiplied by 250.
The multiplication of reward for prayer in al-Masjid al-Haraam is proven in the report narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
One prayer in al-Masjid al-Aqsa is equivalent to two hundred and fifty prayers offered elsewhere. 
It was narrated that Abu Dharr (may Allaah be pleased with him) said: We were discussing when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him), which is better, the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) or Bayt al-Maqdis (Jerusalem). The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
One prayer in my mosque is better than four prayers offered there (in Bayt al-Maqdis), and what a good place of prayer it is. Soon there will come a time when, if a man has a piece of land the size of a horse’s rope from which he can see Bayt al-Maqdis, that will be better for him than the whole world.
Narrated by al-Haakim, 4/509; he classed it as saheeh and al-Dhahabi and al-Albaani agreed with him, as it says in al-Silsilah al-Saheehah, at the end of the discussion on hadeeth no. 2902. 
One prayer offered in the Prophet’s Mosque is equivalent to one thousand prayers (offered elsewhere), so one prayer offered in al-Masjid al-Aqsa is equivalent to two hundred and fifty prayers.
Wassalam.

Witr - While Traveling (Ahadith 811 - 812)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 16, Number 811:
Narrated Said bin Yasar:
I was going to Mecca in the company of 'Abdullah bin 'Umar and when I apprehended the approaching dawn, I dismounted and offered the Witr prayer and then joined him. 'Abdullah bin 'Umar said, "Where have you been?" I replied, "I apprehended the approaching dawn so I dismounted and prayed the Witr prayer." 'Abdullah said, "Isn't it sufficient for you to follow the good example of Allah's Apostle?" I replied, "Yes, by Allah." He said, "Allah's Apostle used to pray Witr on the back of the camel (while on a journey)."

Volume 2, Book 16, Number 812:
Narrated Ibn 'Umar:
The Prophet used to offer (Nawafil) prayers on his Rahila (mount) facing its direction by signals, but not the compulsory prayer. He also used to pray Witr on his (mount) Rahila.

1. Prophet (SAW) used to pray witr while traveling. Meaning, even while you're shortening the prayers in your travel, you still pray the witr prayer.
The majority of scholars (jumhoor ul-'ulmeaa') assert that salaat ul-witr (witr prayer) is a sunnah mu'akkada (confirmed sunnah that the Prophet peace be upon him, practiced consistently), and that it is not obligatory. This is based on the hadith (saying) regarding the bedouin who once came to the Prophet asking about Islam, the Prophet answered, "Five prayers within one day-and-night." The bedouin asked, "Am I obliged to other than those?" The Prophet replied, "Unless you volunteer of your own." (al-hadith muttafaqun alaih.)
Some scholars have said that qiyaam ul-layl (prayer at the heart of night) and salaat ul-witr are the best of the voluntary prayers (al-nawaafil). Therefore, one should consistently practice them and not neglect them. The Prophet did not neglect the prayers during night nor two rak'ah before al-fajr neither in residence nor in travel (as related in al-sunnah al-sahihah).
[IslamQA]
L.O.V.E this picture! <3
2. He (SAW) used to pray witr on the mount (camel). Meaning, you need not get off your car in order to pray witr.
Ibn 'Umar (may Allaah be pleased with him) said:
"The Prophet (peace and blessings of Allaah be upon him) used to pray voluntary (nafl) prayers when riding on his camel, no matter what direction it was facing, when he came from Makkah to Madeenah." Then Ibn 'Umar recited this aayah (interpretation of the meaning): "And to Allaah belong the east and the west, so wherever you turn yourselves or your faces, there is the Face of Allaah (and He is High above, over His Throne)…" [al-Baqarah 2:115]
Ibn 'Umar said: "It was concerning this that this aayah was revealed." (Reported by al-Tirmidhi, 2883; he said, this is a saheeh hasan hadeeth)
Further:
And it (facing qiblah direction) does not apply to one who is praying a naafil prayer or witr prayer whilst riding on a riding-animal etc., but it is.. mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.
*The awkward moment when you can't seem to make your keyboard type English from left to right* :/
Wassalam. 

Subscribe to: Posts (Atom)

Disqus Shortname

designcart