Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 108 of 190
Riyadh Al-Salehin | Episode (118) | Chapter on the desirability of supplication while traveling
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: The Desirability of Supplication During Travel.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Three supplications are answered, there is no doubt about them:
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The supplication of the oppressed, the supplication of the traveler,
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and the supplication of a parent against their child."
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Recorded by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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A warning against oppression, for its consequences are dire.
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The supplication of the oppressed is answered, even if they are a disbeliever.
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Encouragement for the traveler to supplicate, due to the response they receive.
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Encouragement for parents not to be hasty in supplicating against their children or their wealth.
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Rather, one should supplicate for them for goodness, success, and guidance.
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Chapter: What one should say when fearing a group of people or others.
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On the authority of Abu Musa al-Ash'ari, may Allah be pleased with him:
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That the Messenger of Allah, peace and blessings of Allah be upon him,
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when he feared a group of people, would say:
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"O Allah, we place You in their throats (to ward off their evil),
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and we seek refuge in You from their evils."
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Recorded by Abu Dawud and al-Nasa'i.
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From the benefits of the hadith:
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Protection from enemies and victory over them can only be achieved through the help and support of Allah.
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It is appropriate to seek refuge in Allah from the evil of enemies,
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and not to wish to encounter them.
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If a servant is afflicted, it is their duty to be patient.
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Chapter: What one should say when stopping at a place.
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On the authority of Khawlah bint Hakim, may Allah be pleased with her, who said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"Whoever stops at a place and then says:
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'I seek refuge in the perfect words of Allah from the evil of what He has created,'
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nothing will harm them until they depart from that place."
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Recorded by Muslim.
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From the benefits of the hadith:
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A servant should turn to Allah the Exalted,
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so that He may avert every evil from them during their stay.
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Turning to Allah the Exalted,
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and seeking refuge in His words from every evil,
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is a permissible act.
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This hadith is strong evidence that the speech of Allah the Exalted is not created,
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because it is not permissible to seek refuge in a created thing.
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Whoever says this supplication with certainty,
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no evil will approach them in that place until they depart.
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This is a response from Allah the Exalted to their turning to Him.
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And on the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
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When the Messenger of Allah, peace and blessings of Allah be upon him, traveled and night approached, he would say:
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"O earth, my Lord and your Lord is Allah.
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I seek refuge in Allah from your evil, the evil of what is within you, the evil of what was created within you, and the evil of what crawls upon you.
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I seek refuge in Allah from the evil of lions and black snakes, and from the viper and the scorpion,
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and from the inhabitants of the land, and from the parent and what they begot."
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Recorded by Abu Dawud.
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"The black ones" refers to people.
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Al-Khattabi said: "The inhabitants of the land" are the jinn who dwell on the earth.
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He said: "The land" refers to any part of the earth that serves as a shelter for living creatures, even if there are no buildings or dwellings there.
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He said: It is possible that "the parent" refers to Iblis, and "what they begot" refers to the devils.
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Chapter: The Desirability of a Traveler Hastening to Return to Their Family After Completing Their Need.
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On the authority of Abu Hurayrah, may Allah be pleased with him:
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That the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Travel is a piece of torment;
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it prevents one of you from their food, drink, and sleep.
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So when one of you has fulfilled their purpose from their travel,
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let them hasten to their family."
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Agreed upon.
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"Their purpose" (nuhmatahu):
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Their objective.
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"It prevents one of you from their food, drink, and sleep":
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Meaning, it prevents them from the completeness and enjoyment thereof.
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From the benefits of the hadith:
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The dislike of being away from family without a need.
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The desirability of hastening to return,
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especially for those who fear their family might be neglected in their absence.
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Staying at home provides rest that helps one in their religious and worldly affairs.
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Chapter: The Desirability of Arriving to One's Family During the Day.
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And the dislike of doing so at night without a need.
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On the authority of Jabir, may Allah be pleased with him:
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That the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"If one of you has been away for a long time,
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let them not knock on their family's door at night."
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In another narration:
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That the Messenger of Allah, peace and blessings of Allah be upon him,
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forbade a man from knocking on his family's door at night.
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Agreed upon.
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"Let them not knock" (la yatruqan):
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Meaning, let none of you come to your family at night.
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Everyone who arrives at night is a "tariq" (night-visitor).
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From the benefits of the hadith:
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The dislike of approaching one's wife when she is not prepared,
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so that one does not see something that might cause aversion.
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This is derived from the reasoning provided for the prohibition,
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which is his saying:
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"So that the disheveled woman may comb her hair and the woman whose husband is away may remove her body hair."
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The prohibition against a traveler arriving to their family unexpectedly,
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without prior notification of their arrival.
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The desirability for a woman to adorn herself for her husband and prepare,
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so that affection and love may endure between them.
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A woman should be careful that her husband does not see anything from her that he dislikes.
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Encouragement to avoid situations that cause suspicion regarding a Muslim.
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And on the authority of Anas, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, would not knock on his family's door at night.
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He would come to them in the morning or in the evening. Agreed upon.
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"Al-Turuq" is arriving at night.
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"Al-Ghudwah" is the beginning of the day.
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"Al-'Ashiyyah" is the end of the day.
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From the benefits of the hadith:
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The prohibition against coming to one's family in a state of negligence or unexpectedly,
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especially at night.
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It is recommended for the traveler to return to their family during the day.
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Chapter: What one should say when returning and when seeing their town.
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This includes the aforementioned hadith of Ibn 'Umar,
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in the chapter on the traveler saying "Allahu Akbar" when ascending hills.
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And on the authority of Anas, may Allah be pleased with him, who said:
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We returned with the Prophet, peace and blessings of Allah be upon him,
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until, when we were on the outskirts of Medina, he said:
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"We are returning, repenting, worshipping,
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and to our Lord, we are praising."
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He kept saying that until we arrived in Medina.
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Recorded by Muslim.
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From the benefits of the hadith:
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A Muslim should, upon seeing their town after Allah has brought them back safely,
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thank Him and mention His grace.
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And they should not forget Him upon seeing family and loved ones.
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Returning safely is a grace from Allah the Exalted upon His servants.
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Entering the town while seeking forgiveness for the sins the servant may have committed during their travel,
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so that they may enter their home purified of sins,
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and not cause their family misfortune due to their sins,
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because sins cause punishment.
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Emphasis on consistency in worship and complete submission to Allah the Exalted,
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because He is the One who bestows blessings upon us,
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and He alone is worthy of praise, none other.
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A servant should always recognize Allah in times of ease and hardship.
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And let the servant know that whoever recognizes Allah in times of ease,
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Allah will recognize them in times of hardship.
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Chapter: The Desirability of the Returning Traveler Starting with the Mosque in Their Neighborhood,
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and praying two rak'ahs in it.
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On the authority of Ka'b ibn Malik, may Allah be pleased with him:
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That the Messenger of Allah, peace and blessings of Allah be upon him,
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when he returned from a journey,
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would start with the mosque and pray two rak'ahs in it.
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Agreed upon.
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Chapter: The Prohibition of a Woman Traveling Alone.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"It is not permissible for a woman who believes in Allah and the Last Day
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to travel for the distance of a day and a night
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except with a mahram (unmarriageable kin) accompanying her."
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Agreed upon.
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"Mahram" means someone whom it is not permissible for her to marry.
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From the benefits of the hadith:
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The clear prohibition against a woman traveling without a mahram.
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Various narrations have been reported regarding the definition of the distance.
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In one narration, it is "more than three days."
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In another, "two days."
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In a third, "a journey of a day."
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In one narration, "a journey of a day and a night."
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In one narration, "do not travel for a barid (a specific distance)."
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These narrations differ due to the different questioners
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and the different circumstances.
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There is no contradiction or conflict between them.
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The conclusion is that whatever is considered travel,
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a woman is prohibited from it without a husband or a mahram.
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Some scholars excepted the travel for Hajj,
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but this is a weak exception with no evidence to support it.
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It is not permissible for two women to travel without a husband or a mahram,
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except for one who is fleeing with her religion from the land of disbelief to the land of Islam.
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The mahram is the one who is permitted to look at her and be in seclusion with her,
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and he is the one whom it is permanently forbidden for her to marry,
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due to a permissible reason for her sanctity.
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Among the reprehensible innovations and disgusting acts
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known to some ignorant commoners,
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those who cast aside the law of Islam,
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and those who abandon following the Master of Mankind, upon him be the best of prayers and most perfect peace,
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is the fraternizing of unrelated women and being in seclusion with them.
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And on the authority of Ibn 'Abbas, may Allah be pleased with them both:
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That he heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"No man should be in seclusion with a woman unless there is a mahram with her,
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and a woman should not travel except with a mahram."
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A man said to him:
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"O Messenger of Allah,
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my wife has gone out for Hajj,
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and you have written me down for such-and-such battle."
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He said: "Go and perform Hajj with your wife."
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Agreed upon.
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From the benefits of the hadith:
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A declaration of the prohibition of being in seclusion with an unrelated woman,
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due to the corruption that results from that.
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Seclusion with an unrelated woman is negated by the presence of a mahram or husband.
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If a woman goes out for Hajj while the road is safe, even without a mahram,
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it is obligatory for her mahram or husband to join her,
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and to fulfill his religious duty.
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This is explicit in refuting the exception made by some scholars
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regarding the permissibility of a woman performing Hajj without a mahram,
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even if the road is safe or she is in the company of trustworthy women.
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It is permissible for the leader to grant permission to whomever he wishes
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to stay behind from the battle,
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if there is a benefit that necessitates it.
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Riyadh al-Salihin.