abubaker
عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
العمر : 73
الدولـة : jordan
 |  موضوع: الدعاء في السفر، والدعاء من المظلوم، ودعاء المسافر، supplication the travel , The supplication of the oppressed, the supplication of the traveller, and the supplication of the parent for his son.'' --etc - رياض الصالحين مترجما للإنجليزية كتاب آداب السفر  الإثنين أغسطس 01, 2016 10:30 pm | |
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7- كتاب آداب السفر
Book Seven: The Book of Etiquette of Traveling
166 - باب استحباب الخروج يوم الخميس أول النهار
Chapter 166
The Desirability of setting on a Journey on Thursday in the Early part of the Day
956 - عن كعب بن مالك رضي الله عنه أن النبي صلى الله عليه و سلم خرج في غزوة تبوك يوم الخميس وكان يحب أن يخرج يوم الخميس . متفق عليه
وفي رواية في الصحيحين : لقلما كان رسول الله صلى الله عليه و سلم يخرج إلا في يوم الخميس
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]
957 - وعن صخر بن وداعة الغامدي الصحابي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ اللهم بارك لأمتي في بكورها ] وكان إذا بعث سرية أو جيشا بعثهم من أول النهار وكان صخر تاجرا وكان يبعث تجارته أول النهار فأثرى وكثر ماله . رواه أبو داود الترمذي وقال حديث حسن
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.
167 - باب استحباب طلب الرفقة وتأميرهم على أنفسهم واحدا يطيعونه
Chapter 167
The Desirability of undertaking a Journey in a Group and appointing a Leader
958 - عن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لو أن الناس يعلمون من الوحدة ما أعلم ما سار راكب بليل وحده ] رواه البخاري
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.
959 - وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنهم قال قال رسول الله صلى الله عليه و سلم : [ الراكب شيطان والراكبان شيطانان والثلاثة ركب ] رواه أبو داود الترمذي والنسائي بأسانيد صحيحة وقال الترمذي حديث حسن
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.
960 - وعن أبي سعيد وأبي هريرة رضي الله عنهما قالا قال رسول الله صلى الله عليه و سلم : [ إذا خرج ثلاثة في سفر فليؤمروا أحدهم ] حديث حسن رواه أبو داود بإسناد حسن
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.
961 - وعن ابن عباس رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ خير الصحابة أربعة وخير السرايا أربعمائة وخير الجيوش أربعة آلاف ولن يغلب اثنا عشر ألفا عن قلة ] رواه أبو داود الترمذي وقال حديث حسن
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.
168 - باب آداب السير والنزول والمبيت والنوم في السفر واستحباب السرى ( 1 ) والرفق بالدواب ومراعاة مصلحتها وأمر من قصر في حقها بالقيام بحقها وجواز الإرداف على الدابة إذا كانت تطيق ذلك.
_________
[ ( 1 ) قال في القاموس : السرى كالهدى : سير عامة الليل ]
Chapter 168
Etiquette of Staying, Riding, Encamping at night and sleeping during the Journey and other matters relating to the Journey
962 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا سافرتم في الخصب فأعطوا الإبل حظها من الأرض وإذا سافرتم في الجدب فأسرعوا عليها السير وبادروا بها نقيها وإذا عرستم فاجتنبوا الطريق فإنها طرق الدواب ومأوى الهوام بالليل ] رواه مسلم
معنى [ أعطوا الإبل حظها من الأرض ] : أي ارفقوا بها في السير لترعى في حال سيرها
وقوله [ نقيها ] هو بكسر النون وإسكان القاف وبالياء المثناة من تحت وهو : المخ . معناه : أسرعوا بها حتى تصلوا المقصد قبل أن يذهب مخها من ضنك السير
و [ التعريس ] : النزول في الليل
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.
963 - وعن أبي قتادة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا كان في سفر فعرس بليل اضطجع على يمينه وإذا عرس قبيل الصبح نصب ذراعه ووضع رأسه على كفه . رواه مسلم
قال العلماء : إنما نصب ذراعه لئلا يستغرق في النوم فتفوت صلاة الصبح عن وقتها أو عن أول وقتها
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.
964 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ عليكم بالدلجة فإن الأرض تطوى بالليل ] رواه أبو داود بإسناد حسن
[ الدلجة ] : السير في الليل
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.
965 - وعن أبي ثعلبة الخشني رضي الله عنه قال كان الناس إذا نزلوا منزلا تفرقوا في الشعاب والأودية فقال رسول الله صلى الله عليه و سلم : [ إن تفرقكم في هذه الشعاب والأودية إنما ذلكم من الشيطان ] فلم ينزلوا بعد ذلك منزلا إلا انضم بعضهم إلى بعض . رواه أبو داود بإسناد حسن
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.
966 - وعن سهل بن عمرو . وقيل : سهل بن الربيع بن عمرو الأنصاري المعروف بابن الحنظلية وهو من أهل بيعة الرضوان رضي الله عنهم قال : مر رسول الله صلى الله عليه و سلم ببعير قد لحق ظهره ببطنه فقال : [ اتقوا الله في هذه البهائم المعجمة فاركبوها صالحة وكلوها صالحة ] رواه أبو داود بإسناد صحيح
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.
967 - وعن أبي جعفر عبد الله بن جعفر رضي الله عنه قال : أردفني رسول الله صلى الله عليه و سلم ذات يوم خلفه وأسر إلي حديثا لا أحدث به أحدا من الناس . وكان أحب ما استتر به رسول الله صلى الله عليه و سلم لحاجته هدف أو حائش نخل . يعني حائط نخل . رواه مسلم هكذا مختصرا
وزاد فيه البرقاني بإسناد مسلم هذا بعد قوله حائش نخل : فدخل حائطا لرجل من الأنصار فإذا فيه جمل فلما رأى رسول الله صلى الله عليه و سلم جرجر وذرفت عيناه . فأتاه النبي صلى الله عليه و سلم فمسح سراته ( أي سنامه ) وذفراه فسكن فقال : [ من رب هذا الجمل لمن هذا الجمل ؟ ] فجاء فتى من الأنصار فقال : هذا لي يا رسول الله . فقال : [ أفلا تتقي الله في هذه البهيمة التي ملكك الله إياها فإنه يشكو إلي أنك تجيعه وتدئبه ] ورواه أبو داود كرواية البرقاني
قوله [ ذفراه ] هو بكسر الذال المعجمة وإسكان الفاء وهو لفظ مفرد مؤنث . قال أهل اللغة : الذفرى الموضع الذي يعرق من البعير خلف الأذن
وقوله [ تدئبه ] : أي تتعبه
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.
968 - وعن أنس رضي الله عنه قال : كنا إذا نزلنا منزلا لا نسبح حتى نحل الرحال . رواه أبو داود بإسناد على شرط مسلم
وقوله [ لا نسبح ] : أي لا نصلي النافلة . ومعناه : أنا مع حرصنا على الصلاة لا نقدمها على حط الرحال وإراحة الدواب
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.
169 - باب إعانة الرفيق
Chapter 169
Helping a Companion
في الباب أحاديث كثيرة تقدمت كحديث :
[ والله في عون العبد ما كان العبد في عون أخيه ] ( انظر الحديث رقم 245 )
وحديث : [ كل معروف صدقة ] ( انظر الحديث رقم 134 ) وأشباههما
969 - وعن أبي سعيد الخدري رضي الله عنه قال : بينما نحن في سفر إذ جاء رجل على راحلة له فجعل يصرف بصره يمينا وشمالا . فقال رسول الله صلى الله عليه و سلم : [ من كان معه فضل ظهر فليعد به على من لا ظهر له ومن كان له فضل زاد فليعد به على من لا زاد له ] فذكر من أصناف المال ما ذكر حتى رأينا أنه لا حق لأحد منا في فضل . رواه مسلم
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.
970 - وعن جابر رضي الله عنه عن رسول الله صلى الله عليه و سلم أنه أراد أن يغزو فقال : [ يا معشر المهاجرين والأنصار إن من إخوانكم قوما ليس لهم مال ولا عشيرة فليضم أحدكم إليه الرجلين والثلاثة فما لأحدنا من ظهر يحمله إلا عقبة كعقبة ] يعني أحدهم قال : فضممت إلي اثنين أو ثلاثة ما لي إلا عقبة كعقبة أحدهم من جملي . رواه أبو داود
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.
971 - وعنه رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يتخلف في المسير فيزجي الضعيف ويردف ويدعو له . رواه أبو داود بإسناد حسن
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.
170 - باب ما يقوله إذا ركب دابته للسفر
Chapter 170
Supplication at the time of Riding
قال الله تعالى ( الزخرف 12 - 14 ) : { وجعل لكم من الفلك والأنعام ما تركبون . لتستووا على ظهوره ثم تذكروا نعمة ربكم إذا استويتم عليه وتقولوا : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون }
Allah, the Exalted, says:
"... 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)
972 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان إذا استوى على بعيره خارجا إلى سفر كبر ثلاثا ثم قال : [ سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في السفر والخليفة في الأهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والأهل والولد ] وإذا رجع قالهن وزاد فيهن : [ آيبون تائبون عابدون لربنا حامدون ] رواه مسلم
معنى [ مقرنين ] : مطيقين
و [ الوعثاء ] بفتح الواو وإسكان العين المهملة وبالثاء المثلثة وبالمد هي : الشدة
و [ الكآبة ] بالمد وهي : تغير النفس من حزن ونحوه
و [ المنقلب ] : المرجع
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 wat-taqwa, 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'il-munqalabi 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.
973 - وعن عبد الله بن سرجس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا سافر يتعوذ من وعثاء السفر وكآبة المنقلب والحور بعد الكون ودعوة المظلوم وسوء المنظر في الأهل والمال . رواه مسلم
هكذا هو في صحيح مسلم : [ الحور بعد الكون ] بالنون وكذا رواه الترمذي والنسائي . قال الترمذي : ويروى [ الكور ] بالراء وكلاهما له وجه
قال العلماء : معناه بالنون والراء جميعا : الرجوع من الاستقامة أو الزيادة إلى النقص
قالوا : ورواية الراء مأخوذة من تكوير العمامة وهو لفها وجمعها ورواية النون من الكون مصدر كان يكون كونا إذا وجد واستقر
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.
974 - وعن علي بن ربيعة قال : شهدت علي بن أبي طالب رضي الله عنه أتي بدابة ليركبها فلما وضع رجله في الركاب قال : بسم الله فلما استوى على ظهرها قال : الحمد لله الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون . ثم قال : الحمد لله ثلاث مرات . ثم قال : الله أكبر ثلاث مرات . ثم قال : سبحانك إني ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت ثم ضحك . فقيل : يا أمير المؤمنين من أي شيء ضحكت ؟ قال : رأيت النبي صلى الله عليه و سلم فعل كما فعلت ثم ضحك فقلت : يا رسول الله من أي شيء ضحكت ؟ قال : [ إن ربك سبحانه يعجب من عبده إذا قال : اغفر لي ذنوبي يعلم أنه لا يغفر الذنوب غيري ] رواه أبو داود الترمذي وقال حديث حسن . وفي بعض النسخ حسن صحيح . وهذا لفظ أبي داود
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.
171 - باب تكبير المسافر إذا صعد الثنايا وشبهها وتسبيحه إذا هبط الأودية ونحوها والنهي عن المبالغة برفع الصوت بالتكبير ونحوه
Chapter 171
Glorification of Allah by a Traveler while Ascending and Descending
975 - عن جابر رضي الله عنه قال : كنا إذا صعدنا كبرنا وإذا نزلنا سبحنا . رواه البخاري
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].
976 - وعن ابن عمر رضي الله عنه قال : كان النبي صلى الله عليه و سلم وجيوشه إذا علوا الثنايا كبروا وإذا هبطوا سبحوا . رواه أبو داود بإسناد صحيح
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).
977 - وعنه رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا قفل من الحج أو العمرة كلما أوفى على ثنية أو فدفد كبر ثلاثا ثم قال : [ 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 ] متفق عليه
وفي رواية لمسلم : إذا قفل من الجيوش أو السرايا أو الحج أو العمرة
قوله [ أوفى ] : أي ارتفع
وقوله [ فدفد ] هو بفتح الفاءين بينهما دال مهملة ساكنة وآخره دال أخرى وهو : الغليظ المرتفع من الأرض
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].
978 - وعن أبي هريرة رضي الله عنه أن رجلا قال : يا رسول الله إني أريد أن أسافر فأوصني ] قال : [ عليك بتقوى الله والتكبير على كل شرف ] فلما ولى الرجل قال : [ اللهم اطو له البعد وهون عليه السفر ] رواه الترمذي وقال حديث حسن
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.
979 - وعن أبي موسى الأشعري رضي الله عنه قال كنا مع النبي صلى الله عليه و سلم في سفر فكنا إذا أشرفنا على واد هللنا وكبرنا وارتفعت أصواتنا . فقال النبي صلى الله عليه و سلم : [ يا أيها الناس أربعوا على أنفسكم فإنكم لا تدعون أصم ولا غائبا إنه معكم إنه سميع قريب ] متفق عليه
[ أربعوا ] : بفتح الباء الموحدة أي : ارفقوا بأنفسكم
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.
172 - باب استحباب الدعاء في السفر
Chapter 172
Desirability of Supplications during the Journey
980 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثلاث دعوات مستجابات لا شك فيهن : دعوة المظلوم ودعوة المسافر ودعوة الوالد على ولده ] رواه أبو داود الترمذي وقال حديث حسن . وليس في رواية أبي داود [ على ولده ]
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.
173 - باب ما يدعو به إذا خاف ناسا أو غيرهم
Chapter 173
Supplication if one Fears (Harm)
981 - عن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا خاف قوما يقول : [ اللهم إنا نجعلك في نحورهم ونعوذ بك من شرورهم ] رواه أبو داود والنسائي بإسناد صحيح
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.
174 - باب ما يقول إذا نزل منزلا
Chapter 174
Supplication on Alighting at a Halt
982 - عن خولة بنت حكيم رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ من نزل منزلا ثم قال : أعوذ بكلمات الله التامات من شر ما خلق لم يضره شيء حتى يرتحل من منزله ذلك ] رواه مسلم
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.''
[Muslim].
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.
983 - وعن ابن عمر رضي الله عنهما قال : كان رسول الله صلى الله عليه و سلم إذا سافر فأقبل الليل قال : [ يا أرض ربي وربك الله أعوذ بالله من شرك وشر ما فيك وشر ما خلق فيك وشر ما يدب عليك وأعوذ بالله من شر أسد وأسود ومن الحية والعقرب ومن ساكن البلد ومن والد وما ولد ] رواه أبو داود
و [ الأسود ] الشخص
قال الخطابي : و [ ساكن البلد ] : هم الجن سكان الأرض . قال : والبلد من الأرض : ما كان مأوى الحيوان وإن لم يكن فيه بناء ومنازل . قال : ويحتمل أن يكون المراد [ بالوالد ] : إبليس [ وما ولد ] الشياطين
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.
175 - باب استحباب تعجيل المسافر الرجوع إلى أهله إذا قضى حاجته
Chapter 175
Desirability of returning Home soon after the Accomplishment of a Task
984 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ السفر قطعة من العذاب : يمنع أحدكم طعامه وشرابه ونومه فإذا قضى أحدكم نهمته من سفره فليعجل إلى أهله ] متفق عليه
[ نهمته ] : مقصوده
984. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Travelling is a torment because it deprives a traveller 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.
176 - باب استحباب القدوم على أهله نهارا وكراهته في الليل لغير حاجة
Chapter 176
Desirability of returning Home by Day
985 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا أطال أحدكم الغيبة فلا يطرقن أهله ليلا ]
وفي رواية : أن رسول الله صلى الله عليه و سلم نهى أن يطرق الرجل أهله ليلا . متفق عليه
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].
986 - وعن أنس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم لا يطرق أهله ليلا وكان يأتيهم غدوة أو عشية . متفق عليه
[ الطروق ] : المجيء في الليل
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.
177 - باب ما يقوله إذا رجع وإذا رأى بلدته
Chapter 177
Supplication at the time of returning Home and on seeing one's Hometown
987 - فيه حديث ابن عمر السابق ( انظر الحديث رقم 974 ) في باب تكبير المسافر إذا صعد الثنايا
وعن أنس رضي الله عنه قال : أقبلنا مع النبي صلى الله عليه و سلم حتى إذا كنا بظهر المدينة قال : [ آيبون تائبون عابدون لربنا حامدون ] فلم يزل يقول ذلك حتى قدمنا المدينة . رواه مسلم
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.
178 - باب استحباب ابتداء القادم بالمسجد الذي في جواره وصلاته فيه ركعتين
Chapter 178
Desirability of Entering the Mosque near one's Home upon returning from a Journey for offering two Rak'ah Prayer
988 - عن كعب بن مالك رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين . متفق عليه
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.
179 - باب تحريم سفر المرأة وحدها
Chapter 179
Prohibiting Woman from Traveling Alone
989 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يحل لامرأة تؤمن بالله واليوم الآخر تسافر مسيرة يوم وليلة إلا مع ذي محرم عليها ] متفق عليه
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.
990 - وعن ابن عباس رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ لا يخلون رجل بامرأة إلا ومعها ذو محرم ولا تسافر المرأة إلا مع ذي محرم ] فقال رجل : يا رسول الله إن امرأتي خرجت حاجة وإني اكتتبت في غزوة كذا وكذا ؟ قال : [ انطلق فحج مع امرأتك ] متفق عليه
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.
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