travel
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Fasting while Travelling (Ahadith 1657 - 1664)

Bismillah.
Volume 3, Book 31, Number 162:
Narrated Ibn Abi Aufa (radiallaahu `anhu):
We were in the company of Allah's Apostle (sallallaahu `alayhi wasallam) on a journey. He said to a man, "Get down and mix Sawiq (powdered barley) with water for me." The man said, "The sun (has not set yet), O Allah's Apostle (sallallaahu `alayhi wasallam)." The Prophet (sallallaahu `alayhi wasallam) again said to him, "Get down and mix Sawiq with water for me." The man again said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! The sun!" The Prophet (sallallaahu `alayhi wasallam) said to him (for the third time) "Get down and mix Sawiq with water for me." The man dismounted and mixed Sawiq with water for him. The Prophet (sallallaahu `alayhi wasallam) drank it and then beckoned with his hand (towards the East) and said, "When you see the night falling from this side, then a fasting person should break his fast."
Volume 3, Book 31, Number 163:
Narrated 'Aisha (radiallaahu `anhaa):
Hamza bin 'Amr Al-Aslami (radiallaahu `anhu) said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! I fast continuously."
Volume 3, Book 31, Number 164:
Narrated 'Aisha (radiallaahu `anhaa):
(the wife of the Prophet (sallallaahu `alayhi wasallam)) Hamza bin 'Amr Al-Aslami (radiallaahu `anhu) asked the Prophet (sallallaahu `alayhi wasallam), "Should I fast while traveling?" The Prophet (sallallaahu `alayhi wasallam) replied, "You may fast if you wish, and you may not fast if you wish."
Volume 3, Book 31, Number 165:
Narrated Ibn 'Abbas (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) set out for Mecca in Ramadan and he fasted, and when he reached Al-Kadid, he broke his fast and the people (with him) broke their fast too. (Abu 'Abdullah said, "Al-Kadid is a land covered with water between Usfan and Qudaid.")
Volume 3, Book 31, Number 166:
Narrated Abu Ad-Darda (radiallaahu `anhu):
We set out with Allah's Apostle (sallallaahu `alayhi wasallam) on one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head because of the severity of heat. None of us was fasting except the Prophet (sallallaahu `alayhi wasallam) and Ibn Rawaha (radiallaahu `anhu).
Volume 3, Book 31, Number 167:
Narrated Jabir bin 'Abdullah (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) was on a journey and saw a crowd of people, and a man was being shaded (by them). He asked, "What is the matter?" They said, "He (the man) is fasting." The Prophet (sallallaahu `alayhi wasallam) said, "It is not righteousness that you fast on a journey."
Volume 3, Book 31, Number 168:
Narrated Anas bin Malik (radiallaahu `anhu):
We used to travel with the Prophet (sallallaahu `alayhi wasallam) and neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
Volume 3, Book 31, Number 169:
Narrated Tawus:
Ibn 'Abbas (radiallaahu `anhu) said, "Allah's Apostle (sallallaahu `alayhi wasallam) set out from Medina to Mecca and he fasted till he reached 'Usfan, where he asked for water and raised his hand to let the people see him, and then broke the fast, and did not fast after that till he reached Mecca, and that happened in Ramadan." Ibn 'Abbas (radiallaahu `anhu) used to say, "Allah's Apostle (sallallaahu `alayhi wasallam) (sometimes) fasted and (sometimes) did not fast during the journeys so whoever wished to fast could fast, and whoever wished not to fast, could do so."
Lessons from the above narrations:
  1. It is permissible to fast while travelling.
  2. If fasting is a burden while travelling, it's better to avoid it because it's not righteousness.
  3. Whether a person fasts while travelling or does not, they should not be criticized. It's their own personal choice.
  4. If the fasts of Ramadan are missed due to travelling, they have to be made up later. This will be discussed in future posts as well inshaAllah.

Giving Preference to Others (Ahadith 1580 - 1581)

Bismillah.
Volume 3, Book 29, Number 85:
Narrated Ibn 'Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "A woman should not travel except with a Dhu-Mahram (her husband or a man with whom that woman cannot marry at all according to the Islamic Jurisprudence), and no man may visit her except in the presence of a Dhu-Mahram." A man got up and said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! I intend to go to such and such an army and my wife wants to perform Hajj." The Prophet (sallallaahu `alayhi wasallam) said (to him), "Go along with her (to Hajj)."
Volume 3, Book 29, Number 86:
Narrated Ibn 'Abbas (radiallaahu `anhu):
When the Prophet (sallallaahu `alayhi wasallam) returned after performing his Hajj, he asked Um Sinan Al-Ansari (radiallaahu `anhaa), "What did forbid you to perform Hajj?" She replied, "Father of so-and-so (i.e. her husband) had two camels and he performed Hajj on one of them, and the second is used for the irrigation of our land." The Prophet (sallallaahu `alayhi wasallam) said (to her), "Perform 'Umra in the month of Ramadan, (as it is equivalent to Hajj or Hajj with me (in reward)."
1. The ruling on a woman travelling alone can be read upon here.
2. I repeat this statement to emphasize on it: "no man may visit her except in the presence of a Dhu-Mahram". PLEASE follow this advice. Visiting can be physical and virtual (online/phone etc.), if you know what I mean..
3. Sometimes one must give preference to their spouse's needs instead of their own. In the above (top) narration, Prophet (sallallaahu `alayhi wasallam) asked the husband to (forget about going with the army and) take his wife to Hajj. Aww. :P
And in the second narration, the wife herself stayed back and sacrificed so her husband could perform Hajj easily.. Prophet (sallallaahu `alayhi wasallam) consoled her advising her to perform `Umrah in Ramadan so she wouldn't miss out on the reward.

Combining Prayers in Haste (Hadith No. 1555)


Bismillah.
Volume 3, Book 27, Number 32:
Narrated Zaid bin Aslam from his father:
I was with Ibn 'Umar (radiallaahu `anhu) on the way to Mecca, and he got the news that Safiya bint Abu Ubaid was seriously ill. So, he hastened his pace, and when the twilight disappeared, he dismounted and offered the Maghrib and 'Isha' prayers together. Then he said, "I saw that whenever the Prophet (sallallaahu `alayhi wasallam) had to hasten when traveling, he would delay the Maghrib prayer and join them together (i.e. offer the Maghrib and the Isha prayers together)."
We know that prayers are shortened during travel only. But what about combining prayers? Does a person have to be travelling in order to combine two prayers, or is it allowed otherwise as well? Here's a general answer from IslamQA:
It is not permissible for a Muslim man or woman to delay an obligatory prayer beyond the proper time, rather every accountable Muslim man and woman is obliged to perform the prayers on time as much as they can.
Work is not an excuse for delaying prayer, neither is impurity on clothes or clothes being dirty. None of these are acceptable excuses.
 People should be excused from work at prayer times; at the time of prayer a worker has to wash the impurity from his clothes, or change into clean clothes. As for regular dirt (as opposed to impurities), this does not prevent one from praying in those clothes, so long as that dirt is not impure and does not have an offensive smell that would bother other worshippers. But if the dirt or its smell will bother others, then he has to wash it before praying, or change into clean clothes so that he can pray in congregation.
 It is permissible for those who have legitimate shar’i excuses, such as those who are sick or are travelling, to combine Zuhr and ‘Asr at the time of either of them, and to combine Maghrib and ‘Isha’ at the time of either of them.
 This was narrated in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him). It is also permissible to join prayers when there is heavy rain or mud, which cause difficulty for people.
P.S. given below is a 'general knowledge' question for you.. Test yourself.
[polldaddy poll=3810049]

Travelling is Torture (Hadith No. 1554)


Bismillah.
Volume 3, Book 27, Number 31:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Traveling is a kind of torture as it prevents one from eating, drinking and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
It's a coincidence that I'm travelling at the moment, and I love such coincidences. Moreover, these words of the Prophet (sallallaahu `alayhi wasallam) resonate with my current situation. (LOL!)
No matter how comfortable your travelling is, it's always tiring. One way or the other, your food and sleep get disturbed. And Alhamdulillah for Islam, we're given relaxations in prayer and fasting during travel. It makes it so much easier, and I'm sure you'll agree with me.
Side note: I'm travelling with my family in order to visit relatives and get some other stuff done. We planned the time of our return this morning only. And when I read this Hadith a while ago, I sort of streamlined my intention. You see, I could just return to my hometown because I need to return, or I could return to my hometown thinking I'm obeying the Prophet (sallallaahu `alayhi wasallam). His words:
So, when one's needs are fulfilled, one should return quickly to one's family.
Difference is, the former gets me relief from torture, but I get relief and reward for the latter inshaAllah. And I, for one, am extremely greedy (for reward). ;)

His Love for Madinah (Ahadith 1551 - 1552)


Bismillah.
If you get separated from someone or something you love, you want to get back to it as soon as you can, right?
Volume 3, Book 27, Number 28:
Narrated Humaid:
Anas (radiallaahu `anhu) said, "Whenever Allah's Apostle (sallallaahu `alayhi wasallam) returned from a journey, he, on seeing the high places of Medina, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
Narrated Humaid that the Prophet (sallallaahu `alayhi wasallam) used to make it proceed faster out of his love for Medina.
Volume 3, Book 27, Number 29:
Narrated Anas (radiallaahu `anhu):
As above, but mentioned "the walls of Medina" instead of "the high places of Medina. Al-Harith bin Umar agrees with Anas (radiallaahu `anhu).
Prophet (sallallaahu `alayhi wasallam) loved his city Madinah. It's obvious that he would want to get back to it quickly after returning from a long journey. Isn't it cute? :)
May Allah instill its love in our hearts as well. <3

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.

Of Allah's Mercy.. (Ahadith 923 - 924)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 21, Number 224:
Narrated Jundab:
The Prophet became sick and did not get up (for Tahajjud prayer) for a night or two.

Volume 2, Book 21, Number 225:
Narrated Jundab bin 'Abdullah :
Gabriel did not come to the Prophet (for some time) and so one of the Quraish women said, "His Satan has deserted him." So came the Divine Revelation: "By the forenoon And by the night When it is still! Your Lord (O Muhammad) has neither Forsaken you Nor hated you." (93.1-3)

Tahajjud was, as we all know, compulsory for the Prophet (SAW). He used to offer it every night. But when he became sick, he did not (maybe could not) get up for it. He was a human. So are we. It happens sometimes that we miss out on our regular, habitual deeds due to sickness or traveling or any other exceptional situation. But look at the immense mercy of Allah. He still rewards us for those missed out deeds. :)

Prophet (SAW) said:

 إِذَا مَرِضَ الْعَبْدُ أَوْ سَافَرَ، كُتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا

When a slave falls ill or travels, then he will get reward similar to that he gets for good deeds practiced at home when in good health. [Bukhari]
Worry not!
Wassalam.

Sunnah Prayers While Traveling - Yes or No? (Ahadith 904 - 905)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 20, Number 205:
Narrated 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)

Volume 2, Book 20, Number 206:
Narrated 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.

It was the practice of the Prophet (peace and blessings of Allaah be upon him) when travelling to pray the obligatory prayers only, and it was not narrated that he used to pray the regular Sunnah prayers either before or after the fard prayers. 

It was narrated that ‘Aasim ibn ‘Umar ibn al-Khattaab said: “I accompanied Ibn ‘Umar on the way to Makkah. He led us in praying two rak’ahs of Zuhr prayer, then he left and we left with him until he came to where his luggage was. He sat down and we sat with him, then he looked towards the place where we had prayed, and he saw some people standing and he asked, ‘What are these people doing?’ I said, ‘They are praying voluntary prayers.’ He said, ‘If I wanted to pray (naafil or Sunnah prayers) after the fard prayer I would have completed my prayer (i.e., not shortened it).’ O son of my brother, I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst travelling and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied Abu Bakr and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Umar and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Uthmaan and he did not add anything to these two rak’ahs until Allaah took him (in death). And Allaah says (interpretation of the meaning): 
‘Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow’
[al-Ahzaab 33:21].”

But an exception is made from the above in the case of the regular Sunnah prayer of Fajr, which is to be performed when travelling just as it is performed when one is not travelling. Ibn al-Qayyim said: 
“It was the practice of the Prophet (peace and blessings of Allaah be upon him) when travelling to pray only the obligatory prayers, and it was not narrated that he used to pray the regular Sunnah prayers either before or after the fard prayers, apart from Witr and the Sunnah of Fajr, which he never omitted whether he was travelling or not.” 
Zaad al-Ma’aad, 1/473 

And he said: 
“His adherence to praying the Sunnah of Fajr was stronger than with all other naafil prayers, so he did not omit it or Witr whether he was travelling or not. When he was travelling he would still pray the Sunnah of Fajr and Witr and adhere to that more than all other naafil prayers. It is not narrated that he prayed any other regular Sunnah prayer when he was travelling.” 
Zaad al-Ma’aad, 1/315

Read this post for further details.

The point is that it is prescribed to omit the regular Sunnah prayers for those who are travelling, and to limit it to the two Sunnah rak’ahs of Fajr. It is also prescribed for the traveller to continue to pray Salaat al-Witr, qiyaam al-layl, Duha and prayers done for specific reasons, and naafil prayers in general. From this you may understand that what some people say, that part of the Sunnah whilst travelling is not to pray Sunnah, is wrong. Apart from the fact that this does not make sense, it also goes against the saheeh Sunnah narrated from the Prophet (peace and blessings of Allaah be upon him). The correct view is that not praying Sunnah whilst travelling refers to the regular Sunnah prayers that are done before and after Zuhr, and after Maghrib and ‘Isha’. And Allaah knows best.
Wassalam.

Prayer on a Ride (Ahadith 897 - 903)


Assalamu`alaykum,
Bismillah.
Volume 2, Book 20, Number 198:
Narrated 'Abdullah bin 'Amir from his father who said:
I saw the Prophet (p.b.u.h) offering the prayer on his mount (Rahila) whatever direction it took.
Related post here.

Volume 2, Book 20, Number 199:
Narrated Jabir bin 'Abdullah,
The Prophet used to offer the Nawafil, while riding, facing a direction other than that of the Qibla.

Volume 2, Book 20, Number 200:
Narrated Nafi:
Ibn 'Umar (while on a journey) used to offer the prayer and the Witr on his mount (Rahila). He said that the Prophet used to do so.

Volume 2, Book 20, Number 201:
Narrated 'Abdullah bin Dinar:
On traveling, 'Abdullah bin 'Umar used to offer the prayer on his Mount by signs whatever direction it took. 'Abdullah said that the Prophet used to do so.

Volume 2, Book 20, Number 202:
Narrated 'Amir bin Rabi'a,
I saw the Prophet on his Mount praying Nawafil by nodding his head, whatever direction he faced, but Allah's Apostle never did the same in offering the compulsory prayers. Narrated Salim: At night'Abdullah bin 'Umar used to offer the prayer on the back of his animal during the journey and never cared about the direction he faced. Ibn 'Umar said, "Allah's Apostle used to offer the optional prayer on the back of his Mount facing any direction and also used to pray the Witr on it but never offered the compulsory prayer on it."

Volume 2, Book 20, Number 203:
Narrated Jabir bin 'Abdullah
The Prophet used to pray (the Nawafil) on his Mount facing east and whenever he wanted to offer the compulsory prayer, he used to dismount and face the Qibla.

Volume 2, Book 20, Number 204:
Narrated Anas bin Sirin:
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."

Praying in cars, planes, trains or other means of conveyance, where one cannot face the qiblah or pray standing, is not permissible in the case of obligatory prayers unless two conditions are met: 
1 – There should be the fear that the time for the obligatory prayer will end before reaching your destination. But if you will reach your destination before the time for prayer is over, you should wait until you get there to pray. 
2 – It should not be possible to get off and pray on the ground. If it is possible to do so then you must do that. 
If these two conditions are met, then it is permissible to pray in the vehicle. The evidence for it being permissible to pray in this case is the general meaning of the verses in which Allaah says (interpretation of the meaning): 
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286] 
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16] 
“and [Allaah] has not laid upon you in religion any hardship”
[al-Hajj 22:78] 

With regard to supererogatory (naafil) prayers, the matter is more relaxed; it is permissible for the Muslim to pray in the vehicles mentioned no matter what direction they are facing, even if he could get down on the ground at some times, because the Prophet (peace and blessings of Allaah be upon him) used to pray naafil prayers on his mount no matter what direction it was facing. Jaabir narrated that the Prophet (peace and blessings of Allaah be upon him) “used to pray voluntary prayers when he was riding without facing the qiblah.” (Narrated by al-Bukhaari, 1094). But it is better to face the qiblah when starting to pray a naafil prayer, if that is possible when travelling.
[Taken from IslamQA]

Detailed answers here and here.
Wassalam.

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