The
Circumstances for Solāh Jama’
By Sayyid
Sābiq
In the
name of Allāh, the Most Gracious, the Most Merciful;
All the
praise and thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there
is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi
wasallam is His Messenger.
Allāh Says: “Verily,
As-Solāh is enjoined on the believers at fixed hours” (Al-Nisā’, 4:103). But on
certain circumstances a person is given concession to perform the Jama’ (join,
combine) the solāt of Dzuhur and `Asar, and Maghrib and ‘Ishā’ except Solāt
Fajar, at the time of the earlier (Jama’ Taqdim) or later (Jama’ Ta’khir)
solāt, depending on which is convenient to him. Imām Shāfi`ie (rahimahullāh)
prefers the earlier combination of solāt while Imām Hanafi prefers the formal
combination, and both are permissible.
The concession for Solāt
Jama’ notably is much broader, not only limited for a traveler but includes
fear, rain, sickness or other extraordinary or critical circumstances which he
needs it.
1 –
Jama’ the Solāh at`Arafah and Al-Muzdalifah
The scholars are in
agreement that one is to combine the Solāh Dzuhur and ‘Asar during the time of
the Solāh Dzuhur, at ‘Arafah [during the performance of the pilgrimage], and
the Solāh Maghrib and ‘Isha’ during the time of the Solāh ‘Isha’ at Muzdalifah,
following the example of the Allāh’s Messenger (Sallallāhu‘alayhi wasallam).
2 –
Jama’ the Solāh during Traveling
It is permissible to
combine two Solāh: Dzuhur and `Asar and Maghrib and ‘Isha’ during the
time of either one of them while traveling, regardless of whether the person is
actually on the road or has stopped at a place for some time.
Mu‘adz Ibn Jabal
(radiyallāhu`anhu) reported that while the Allāh’s Messenger (Sallallāhu`alayhi
wasallam) was at Tabuk and the sun had passed the meridian, the
Allāh’s Messenger (Sallallāhu`alayhi wasallam) combined
the Solāh Dzuhur and `Asar before he started his journey. If he started
his journey before the sun passed its meridian, he would delay the Solāh Dzuhur until
the time when he stopped for Solāh ‘Asar. He would do likewise for the Solāh
Maghrib. If the sun set before he began his journey, he would combine the Solāh
Maghrib and ‘Isha’ [at that time]. If he began a journey before the sun had
set, he would then combine them at the time of ‘Isha’. This is related by Abu
Dawud and at-Tirmidzi who call it hasan.
Kuraib (radiyallāhu`anhu) reported
that Ibn ‘Abbas (radiyallāhu`anhu) said: “Shall I not inform you of the
Solāh of the Allāh’s Messenger (Sallallāhu`alayhi wasallam) during a journey?”
We said: “Certainly.” Ibn ‘Abbas (radiyallāhu`anhu) said:
“If the
sun passed its meridian while Rasūlullāh (Sallallāhu`alayhi wasallam) stopped,
he would combine the Solāh Dzuhur and ‘Asar before remounting [i.e., moving
on]. If the sun had not passed its meridian while he had stopped [i.e., before
breaking camp], he would travel until the time of Solāh `Asar and then he would
combine Solāh Dzuhur and `Asar. If the sun set while Rasūlullāh (Sallallāhu`alayhi
wasallam) had stopped, he would combine the Solāh Maghrib and ‘Isha’. If
that did not occur while he had stopped, he would ride until the time of ‘Isha’
and then jama’ them.” This is related by Ahmad.
Imām Ash-Shāfi`ie
(rahimahullāh) has something similar in his Musnad, namely that when
the Prophet (Sallallāhu`alayhi wasallam) set out to travel before the sun
passed its meridian, Rasūlullāh (Sallallāhu`alayhi wasallam) delayed the Solāh
Dzuhur and combine it with the Solah ‘Asar during the time of the Solāh ‘Asar
(i.e Jama’ Ta’khir).
Al-Baihaqi (rahimahullāh)
recorded it with a good chain and he says: “To combine the two Solāh
due to traveling is something that is well-known and was practiced by the
companions of the Allāh’s Messenger (Sallallāhu`alayhi wasallam) and those who
followed them.”
Imām Malik (rahimahullāh)
records in ‘Al-Muwatta’ from Mu`adz Ibn Jabal (radiyallāhu ‘anhu): “The
Allāh’s Messenger (Sallallāhu`alayhi wasallam) delayed his Solāh (i.e. Jama’
ta’khir) one day during the battle of Tabuk, he returned and performed Solāh
Dzuhur and `Asar together and then went back. Then Rasūlullāh (Sallallāhu`alayhi
wasallam) returned and said the Solāh Maghrib and ‘Isha’ together and went back
again.” Imām Ash-Shāfi‘ie (rahimahullāh) when commenting on this report,
says: “His statement, ‘then he returned and left again,’ only refers
to a situation where the Allāh’s Messenger (Sallallāhu`alayhi wasallam) was
staying in a certain place [i.e., he was not traveling from one site to
another].”
Ibn Qudāmah (rahimahullāh)
mentions the preceding hadith and said: “Ibn ‘Abdul-Barr said:
‘That hadith is sahih and its chain is confirmed. The people who are familiar
with the life history of the Allāh’s Messenger (Sallallāhu`alayhi wasallam) say
that the Battle of Tabuk took place in the ninth year of the
Hijrah. This hadith is a clear proof and the strongest evidence against those
who claim that one can only jama’ the solāh while one is actually moving from
one site to another as the Allāh’s Messenger (Sallallāhu`alayhi wasallam) was
settled: he was not moving on travel since the Allāh’s Messenger (Sallallāhu`alayhi
wasallam) was staying in his tent and would come out and combine two
solāh and then return to his tent. [Al-Mughni]
Imām Muslim recorded this
hadith in his Sahih and stated: “Allāh’s Messenger (Sallallāhu`alayhi
wasallam) would perform the Solāh Dzuhur and ‘Asar together and the Maghrib and
‘Isha’ together. One must follow this hadith as it is confirmed [to be
authentic] and it is a clear statement on this rule and there is nothing which
contradicts it. The permission to combine the Solāh is a concession for anyone
who is traveling but it is by no means confined to just those times when the
person is actually on the road [i.e., traveling from one place to another]. The
same is the case for shortening the Solāh and for wiping over the socks, but it
is best to delay it.'”
Having the intention is not
a condition for jama’ or qasar the Solāh.
Ibn Taimiyyah (rahimallāh)
holds: “That is the position of the majority of the scholars. When the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) combined the Solāh with his companions
or shortened the Solāh with them, he never ordered any of them to make the
intention for combining or shortening the Solāh. In fact, when he left Medinah
for Makkah, he prayed two raka‘at without combining the Solāh, and then he
prayed the Solāh Dzuhur at ‘Arafah without telling the people that he intended
to perform Solāh the ‘Asar right afterward, next he prayed the ‘Asar with them
and they did not have the intention to combine their Solāh, and in that
combination he prayed the latter Solāh early. When he went from Medinah, he led
the people in the ‘Asar Solāh at Dzul-Hulayfah and he did not order them to
make the intention to shorten the Solāh.”
Concerning offering the two
combined Solāh right after each other, Ibn Taimiyyah said: “The
correct opinion is that it is not a necessary condition to do so under any
circumstances, neither during the time of the first Solāh nor during the time
of the latter Solāh. There is no such limit in the Shari‘ah and doing so would
defeat the purpose of the concession [i.e., permission to jama’ the two
Solāh].”
Imām Ash-Shāfi‘ie
(rahimallāh) said: “It is quite permissible for a person to perform the Maghrib in
his house with the intention of combining the Solāh and then go to the masjid
to perform Solāh ‘Isha’.” A similar statement has been related from Imām Ahmad
(rahimahullāh).
2.1 -
The View of the Scholars Varies In Relations to the Distance
The view of the scholars
varies in relations to the distance, some says viz, 81 km,
85 km and 91km. But according to the view of majority
of scholars, the distance which avails for a traveler is defined as being four
barid or sixteen Farsakh or two
marhalah approximately fifty-six miles or
ninety-one kilometers. The distance in which
the concession of traveling is allowed is that which is customarily
regarded as travelling, which is approximately eighty five kilometers. Whoever
is going to travel this distance or more is allowed to avail him of the
concessions granted to travellers, namely wiping over the socks for three days
and nights, and jama’ and qasar the
Solāh, and not fasting in Ramadhān.
Ibn Qudāmah (rahimahullāh)
said: The view of Abu ‘Abdallāh [i.e.,
Imām Ahmad] is that it is not permissible to qasar the prayers for
a distance not of less than sixteen farsakhs, and a
farsakh is three miles, so the distance is forty-eight miles. Abdullāh
Ibn ‘Abbas (radiyallāhu’anhu) estimated it from ‘Usfan to
Makkah, or from al-Ta’if to Makkah, or from Jeddah to
Makkah. Based on this, the distance at which it is permissible to qasar is
the distance of one day and one night direct travel for that
destination. This is the view of Ibn ‘Abbas and Ibn ‘Umar, and the view
of Malik, al-Layth and Al-Shafi’ie. The equivalent in kilometers is
approximately 91 km. [Al-Mughni]
2.2 –
The Duration and Intention.
If the traveler intends
to stay in a place for more than four days then he is not entitled for the
concession as a traveler. It falls under the same ruling as a resident
according to the majority of fuqaha’. He is entitled for the concession if he
intends to stay for four days or less; he must offer the solāt in full, not in
the Qasar form.
According to Imām Shāfi‘ie (rahimahullāh)
the time limit is four days with previous intentions and eighteen
days without intention. Imām Shāfi‘ie has
inferred from a hadith of Anas Ibn Mālik (radiyallāhu`anhu) as
four days stay on the basis that the Prophet (Sallallāhu 'alayhi wasallam)
stayed in Makkah only three days, i.e 5th, 6th, and 7th of Dzulhijjah during
Farewell Hajj [Recorded by Muslim 1473]. The rest of the days
he has been moving in Mina and ‘Arafat for Hajj ceremonies.
2.3 -
When Compelled to stay or unsure the conclusion of job.
If the traveller who stays
in a place are compelled to stay more days to conclude what he came for, he may
avail himself of the concessions granted to the traveller, even if that is for
a long time. And there is no difference concession between travel by land or by
sea.
[Fatawa Al-Lajnah
Al-Da‘imah (8/99)]
2.4 -
The two situations: Firstly, when he is actually on the road, secondly, when he
has made a stop, i.e., he is not on the road; either he has reached the place
to which he is traveling, or he has made a stop on his journey and stayed there
for a while.
It is permissible for any
traveler to Jama’ the Solāh, whether he has made a
stop or is on the road. But which is better for the traveler to jama’ the Solāt
or to offer each solāh at its proper time?
It is better for the
traveler who has made a stop or reach the destination not to jama’ the
solāt, but if he joins them there is nothing wrong with it, unless he needs to jama’ it
because he is tired and needs to rest, or because it is hard for him to find
water each time, and so on, in which case it is better for him to Jama’
the solāt and avail himself of the concession. But for the traveler
who is on the road, it is better for him to Jama’ Solāt Dzuhur and
‘Asar, and Solāt Maghrib and ‘Ishā’ –
in the way it is convenient for him, either doing it at the earlier solāt or
the time of the later solāt.
[Mawaqeet al-Solāh, p.
26)]
It was recorded in the Sahīhayn: the
Messenger of Allāh (Sallallāhu`alayhi wasallam) when given the choice between
two things but he would choose that which was easier, so long as it was not a
sin, in which case he would be the most careful of people to avoid
it. [Narrated by Muslim, 3560; Muslim, 2327]
The Prophet (Sallallāhu`alayhi
wasallam) did not jama’ the solāh on all his journeys, rather he jama’ it
sometimes and sometimes he did not. Based
on this some scholars are of the view that it is permissible for the traveller
to Jama’ his Solāh unless he is on the road, but if he made a stop it is
permissible for him to Jama’ them. The
Prophet (Sallallāhu`alayhi wasallam) jama’ his solāh during the campaign of
Tabuk when he had made a stop. [Hadith
narrated by Ahmad and Abu Dawud; classified as sahih]
The apparent meaning of
these ahādith is that the Prophet (Sallallāhu`alayhi wasallam) jama’
his solāh when he had made a stop. That
was either to show that it is permissible, for the reason that
there may be there are circumstances which the solah needed to be jama’. The
obvious reason is the need.
But the Prophet (Sallallāhu`alayhi
wasallam) did not jama’ his solāh when he stopped at Mina during the Farewell
Hajj.
Based on this Sunnah, a traveler
who has made a stop need not jama’ the solāt but there is nothing wrong with it
if he does join his solāt or he may needs it. Like in instances he need
to jama’ his solāh, either because he is too tired and
needs to rest, or because it is too hard to find water every time, and so on,
then it is better for him to jama’ it,
and avail himself of the concession.
[Mawaqeet al-Solāh]
Thus, traveller who has
made a stop has the choice: if he wishes he may jama’ the solāh at the
time of the later solāh or at the time of the earlier solāh. It is better for
him to offer each solāh at its proper appointed time, as Rasūlullāh Prophet
(Sallallāhu 'alayhi wasallam) did in Mina. And, it
should be noted that solāh in congregation is essential for a traveller and it
is not permissible for him to jama’ the solāh and observe it alone.
Shaykh Ibn Baaz
(rahimahullah) said:
“The one for whom Allāh
has prescribed qasar of solat, namely the traveller,
it is also permitted to jama’ the solat but the two
concessions do not necessarily go together. He may qasar the solat
without jama’ them, and not to jama’ them is much better if
the traveller has arrived at his destination and is no longer on the road, as
Rasūlullāh (Sallallāhu `alayhi wasallam) did in Mina during the Farewell
Pilgrimage; in Mina, Rasūlullāh (Sallallāhu`alayhi wasallam) qasar
the solat but did not jama’ them. But Rasūlullāh (Sallallāhu`alayhi wasallam)
observed both jama’ and qasar solat during the campaign to Tabūk; which
indicates that this (concession) is prescribed to make things easy when there
is a need (necessity) for it. And Rasūlullāh (Sallallāhu `alayhi wasallam) used
to qasar and jama’ the Solat if he was on the road and was
not staying in the place”
[Majma’ Fatāwa Ibn Bāz,
12/289]
3 –
Jama’ the Solāh during Rain
Al-Athram recorded in his
Sunnan that Abu Salamah Ibn ‘Abdurrahman said: “It is
a Sunnah to combine Solāh Maghrib and ‘Isha’ when it is raining.” Al-Bukhari
records that the Allāh’s Messenger (Sallallāhu`alayhi wasallam) jama’ the Solāh
Maghrib and ‘Isha’ on a rainy night.
A summary of the opinions
of the different schools of fiqh on this point follows:
The Shāfi‘ie School says
that it is allowed for the resident to jama’ the Dzuhur
and ‘Asar or the Maghrib and ‘Ishā’, solāt each pair in
the time of the earlier Solāh only, given that it is
raining when one begins the earlier Solāh and it is expected to
be raining by the time one begins the second solāt.
According to the Māliki School, it is allowed to combine the Maghrib and ‘Isha’ in the masjid at the time of the Maghrib due to rain or expected rain, if there is mud and darkness along the way, or if there is a lot of mud and it prevents the people from wearing their shoes. Nevertheless, he dislikes that the Dzuhur and ‘Asar should be jama’ due to rain.
According to the Hanbali School, it is only allowed to jama’ the Solāh Maghrib and ‘Isha’ in the time of the former or the latter due to snow, ice, mud, severe cold, or rain which soaks the clothes. This concession is allowed only for one who solat with a congregation in the masjid and who comes from a distance over which he could be harmed by the rain. However, for one who solat in a congregation in his house or whose path to the masjid is covered or protected, or for one whose house is right next to the masjid, it is not allowed to jama’ the Solāh.
According to the Māliki School, it is allowed to combine the Maghrib and ‘Isha’ in the masjid at the time of the Maghrib due to rain or expected rain, if there is mud and darkness along the way, or if there is a lot of mud and it prevents the people from wearing their shoes. Nevertheless, he dislikes that the Dzuhur and ‘Asar should be jama’ due to rain.
According to the Hanbali School, it is only allowed to jama’ the Solāh Maghrib and ‘Isha’ in the time of the former or the latter due to snow, ice, mud, severe cold, or rain which soaks the clothes. This concession is allowed only for one who solat with a congregation in the masjid and who comes from a distance over which he could be harmed by the rain. However, for one who solat in a congregation in his house or whose path to the masjid is covered or protected, or for one whose house is right next to the masjid, it is not allowed to jama’ the Solāh.
4 –
Jama’ the Two Solāt Due To Some Illness or Other Excuse
Imām Ahmad, Qadi Hussain,
Al-Khattabi, and Al-Mutawali of the Shāf'i‘ie School are of the opinion: It is
allowed to Jama’ two Solāh, either during the time of the earlier or later
Solāh, due to illness as it is a greater hardship than rain. An-Nawawi
(rahimahullāh) says: “This is a strong opinion based on [sound]
evidence.” Ibn Qudāmah (rahimahullāh) said: “The
illness which permits one to combine the solāt is the one which would otherwise
cause hardship and more weakness [if he prayed each Solāh separately].” [Al-Mughni]
The Hanbali school is the
most accommodating as it allows one to Jama’ the Solāh, at the time of the
early or later Solāh , for one who is ill as well as for the woman
who is breast-feeding and will face hardship in cleaning her
dress for every Solāh, for the woman who is plagued by a prolonged flow
of blood, for the person who cannot control his urine, and for
one who cannot purify himself or herself, and for the one who fears
for his life, property, or family.
Ibn Taimiyyah (rahimallāh)
says: “Among the opinions the most accommodating on this question is that of
the Hanbali school which allows one to Jama’ the Solāh if he is busy – in
critical need since An-Nasā‘ie has related something to that effect from the Allāh’s
Messenger (Sallallāhu`alayhi wasallam) and they also say that the cook and
baker, and so forth, may also Jama’ their Solāh if they fear their wealth
(i.e., their investment or what they are working on) will otherwise be ruined.”
5 –
Jama’ the Solāh Due To Some Critical Need
Imām An-Nawawi
(rahimahullāh) writes in his commentary on Sahih Muslim: “The
majority of the scholars are of the opinion that it is allowed for the
resident to Jama’ the solāh due to some critical need. This is the
statement of Ibn Sireen and Ashhab from the companions of Malik,
and Al-Khattabi records it from Al-Qifal and Imām
Ash-Shāfi‘ie (rahimahullāh) and from Abu Ishaq Al-Maruzi, and
from a number of ashab al-ahādith, and it is the conclusion of Ibn
Al-Munzhir. The position is based by the statement of Ibn ‘Abbas
(radiyallahu‘anhu): “The Allāh’s Messenger (Sallallāhu`alayhi
wasallam) jama’ his Solāt because Rasūlullāh (Sallallāhu`alayhi wasallam) did
not want to put his ummah to hardship and not because of illness or any other
reason.”
The hadith from Ibn ‘Abbas,
mentioned previously, has been recorded by Imām Muslim who states: “The
Messenger of Allāh combined the Dzuhur and ‘Asar and then the Maghrib and
‘Isha’ in Medinah without there being any danger or rain.” Ibn ‘Abbas (radiyallāhu`anhu)
was asked: “What did he desire by that action?” Ibn ‘Abbas (radiyallāhu`anhu) replied:
“He (Rasūlullāh, Sallallāhu ‘alayhi wasallam) did not want any hardship
for his ummah.”
Al-Bukhari and Muslim
(rahimahullāh) recorded from Ibn ‘Abbas (radiyallāhu`anhu) that Rasūlullāh,
Sallallāhu ‘alayhi wasallam) performed solāt seven raka‘at and eight
raka‘at, i.e., the Dzuhur and ‘Asar together and the Maghrib and ‘Isha’
together, in Medinah.
Muslim (rahimahullāh) also
records from ‘Abdullah Ibn Shaqiq that ‘Abdullah Ibn ‘Abbas (radiyallāhu‘anhum) addressed
the people one day after Solāh ‘Asar until well after the sun had set and the
stars began to appear. The people said to him: “The
Solāh, the Solāh.” A man from the Tribe of Taim continuously repeated: “The
Solāh, the Solāh.” Ibn ‘Abbas (radiyallāhu`anhu) said: “Are you teaching me the
Sunnah? May you have no mother?” Then Ibn ‘Abbas said: “I saw
the Messenger of Allāh combine the Dzuhur and ‘Asar and the Maghrib and ‘Isha’.” ‘Abdullah
Ibn Shaqiq commented: “I felt some uneasiness in my heart about what
he had said, so I went to Abu Hurairah (radiyallāhu`anhu) to ask him about that
and he confirmed what Ibn ‘Abbas (radiyallāhu`anhu) had said.”
Ibn Taymiyyah (rahimahullāh)
said: “The reason for Solat Qasar is travel only, and it is not
permitted when one is not traveling. As for Solat Jama’, it
is when one has a critical reason or a need for it, if he needs to, he may
jama’ them when traveling of a short or long distances [a
minimum of 16 Farshahs or 2 marhalah 91 KM: according to Ibn ‘Abbas, Ibn ‘Umar,
Imām Ahmad, Imām Malik, Imān Shafie, Al-Layth], and he could jama’ them when
it is raining and the like, or when he is sick and the like, or
for other reasons. The aim behind this is to spare the ummah from
hardship. The reasons which make it permissible to jama’ the
solat are broader than those which make it permissible to qasar
them.”
The ‘Majmū’ al-Fatawa’
further clarified the circumstances for Solat Jama’: “It is granted
for every traveler, and for the non-traveler if the circumstances is too
difficult for him to offer every solat on time, such as one who is sick, or if
there is rain, or he is involved with some critical work that he cannot leave
or delay in order to perform solat, such as a student taking an exam or a
doctor who is doing surgery and so on.” [Majmū’ al-Fatawa
(22/293)]
Thus the reasons for doing Jama’
Solat are more numerous than Qasar Silat, apart from travelling it includes the
extraordinary circumstances critical which warrant it. As such a person
could jama’ the solat when traveling, or when not
traveling, but because of sickness or istihādah (non-menstrual
vaginal bleeding) or because he fears for himself or his
property, or because of heavy rain and other critical reasons that
warrants the jama’ of the solat, but without qasar it,
as it is only granted for travelers only.
6 – The
Validity of Jama’ Solāh after Their Legal Excuse Ceases To Exist
Ibn Qudāmah (rahimahullāh)
said: “If someone performs both solāh at the time of the earlier Solāh
and then his reason for doing so ceases to exist after he has completed the
Solāh and before the time of the next Solāh begins [i.e., the next Solāh being
the one which he had just prayed during the earlier time], then what he has
done is sufficient for him and he need not repeat the second Solāh at its
proper time. Since he performed the Solāh in a proper manner, he is free from
any extra obligation due to that action. He fulfilled his obligation during a
circumstance in which he had some legal excuse, and his action is not
invalidated by the fact that this excuse no longer exists. This is similar to
the case of a person who performed tayammum, and after he finishes his Solāh,
he finds water.” [Al-Mughni]
7 -
Solāh on a Ship, Train or Plane
A Solāh on a ship, train,
plane, and so on, is valid and there is no dislike for such an act as it makes
life easier for the one performing it. ‘Abdullah Ibn ‘Umar (radiyallāhu`anhu) says: “I
asked the Allāh’s Messenger (Sallallāhu`alayhi wasallam) about Solāh on a ship
and Rasūlullāh, Sallallāhu ‘alayhi wasallam) said: ‘Pray standing
upon them unless you fear that you will be drowned [i.e., the boat might
capsize]’.” This is related by Ad-Daraqutni and by Al-Hakim. The later
grades it sahih according to the criteria of Al-Bukhari and Muslim.
‘Abdullah Ibn Abi
‘Utbah reported: “I accompanied Jabir Ibn ‘Abdullah and Abu Sa‘id Al-Khudri and
Abu Hurairah (radiyallāhu‘anhum) on a boat, and they performed Solāt standing
in a congregation, with one of them as their imām, although they could have
gone ashore [if they had so desired].” This is related by
Sa’id Ibn Mansur.
8 -
Some Supplications for the Traveler
It is preferred for the
traveler to say, upon leaving his house: “In the name of Allāh,
the Exalted! We have trusted in Allāh. There is no power or might, save with
Allāh. O Allāh, I seek refuge in Thee from being misguided and from misguiding
others, or that I stray from your path or cause others to stray from your path,
or that I am wronged or that I do wrong to others, or that I act foolishly or
have someone act foolishly with me.”
Then, the person may say
whatever he wishes of the supplications which have been recorded from the
Allāh’s Messenger (Sallallāhu`alayhi wasallam). Here are some of them:
‘Ali Ibn Rabi‘ah
narrated: “‘Ali (radiyallāhu`anhu) was brought a riding animal. When he put his
foot in the stirrup, he said: ‘In the name of Allāh.’
Then, when he sat on it, he said: ‘Praise is to Allāh. Glory is to the One Who
made this subservient to us for we were not able to make [it subservient] and
it is to our Lord that we will return.' He then praised Allāh three times and
extolled His greatness three times and then said: ‘Glory be to you; there is no
God but Thee. I have wronged my soul, so forgive me. No one forgives sins,
except you.’ Then, he laughed. I said to him: ‘Why do you laugh, commander of
the faithful?’ He replied: ‘I saw the Messenger of Allāh (Sallallāhu`alayhi
wasallam) doing the same and then laughing. I asked him: “What makes you laugh,
O Messenger of Allāh?” Rasūlullāh (Sallallāhu`alayhi wasallam) said:
“The Lord is pleased with His slave who says: ‘O Lord, Forgive me,’ and
He says: ‘My slave knows that no one forgives sins, save Me’.” This
is related by Ahmad and Ibn Hibban, and by al-Hakim who says it is sahih
according to the criteria of Imam Muslim.
Al-‘Azdi reported that Ibn
‘Umar (radiyallāhu`anhu) taught him that the Allāh’s Messenger (Sallallāhu`alayhi
wasallam) would extol Allāh’s greatness three times while seating himself on
his camel for a journey. Then Rasūlullāh (Sallallāhu`alayhi wasallam) would
say: “Glory is to the One who made this subservient to us for we were
not able [to make it subservient]. It is to our Lord that we shall return. O
Allāh, we ask of Thee, in this journey of ours, righteousness and piety and to
(be able to) perform such deeds that are pleasing to you. O Allāh, make this
journey of ours easy for us and make its length short for us. O Allāh,
companion on this journey and the One who looks after our family and property
in our absence. O Allāh, I seek refuge in Thee from the difficulty of traveling
and the unhappiness in what I see and in finding that something harmful has
happened when I return to my property and family.”
When Rasūlullāh (Sallallāhu`alayhi wasallam) would return from his journey he would add: “Returning [are we] repentant, serving and praising our Lord.” This is related by Ahmad and Muslim.
When Rasūlullāh (Sallallāhu`alayhi wasallam) would return from his journey he would add: “Returning [are we] repentant, serving and praising our Lord.” This is related by Ahmad and Muslim.
Ibn ‘Abbas (radiyallāhu`anhu)
reported that when the Allāh’s Messenger (Sallallāhu`alayhi wasallam) desired
to travel, he would say: “O Allāh, You are my companion in my travels
and the One Who looks after my family [while I am gone]. O Allāh, I seek refuge
in you from unworthy travel companions and an unpleasant situation upon my
return. O Allāh, make the distance short for us and the travel easy for us.”When
Rasūlullāh (Sallallāhu`alayhi wasallam) desired to return, he would say: “We are
returning, [while] repenting to Allāh, worshipping our Lord and praising Him.” When
Rasūlullāh (Sallallāhu`alayhi wasallam) would enter upon his family, he would
say: “We are repenting to our Lord. We hope that none of our sins
would remain.” This is related by Ahmad, At-Tabarāni, and al-Bazzār with a
sahih chain.
‘Abdullah Ibn Sarjas (radiyallāhu`anhu)
reported that when the Allāh’s Messenger (Sallallāhu`alayhi wasallam) had to
travel, he would say:“O Allāh, I seek refuge in You from the difficulty of the
journey, and sorrow on return, and disorder after things are set right, from
the cry of the oppressed, and from seeing harm having come to our property and
family.” And when he returned, Allāh’s Messenger (Sallallāhu`alayhi
wasallam) would make a similar supplication, but instead of saying: “from
seeing harm having come to our property and family,” Rasūlullāh (Sallallāhu`alayhi
wasallam) would mention family first and then property. This is related by
Ahmad and Muslim.
‘Abdullah Ibn ‘Umar (radiyallāhu`anhu)
reported that when the Allāh’s Messenger (Sallallāhu`alayhi wasallam) went out
for a battle or a journey, and night came upon him, he would say: “O
Earth, my Lord and your Lord is Allāh. I seek refuge in Allāh from your evil
and the evil of what is on you and the evil of what has been created upon you
and the evil of what walks upon you. I seek refuge in Allāh from lions and
large black snakes, and from snakes and scorpions, and from the evil or all
that inhabit the land, and the evil of a father and what he has fathered.” This
is related by Ahmad and Abu Dawud.
Khawlah bint Hakim
As-Sulimiyah (radiyallāhu`anhu) reported that the Allāh’s Messenger (Sallallāhu`alayhi
wasallam) said: “Whoever stops at a stopping place should say: ‘I seek
refuge by the perfected word of Allāh the Exalted, from the evil of what has
been created,’ then nothing will harm him until he leaves that stopping
place.” This is related by the group, save Al-Bukhari and Abu Dawud.
‘Ata Ibn Abi Marwan
states from his father that Ka‘ab took an oath by the One who opened up the sea
for Moses that Suhaib related to him that whenever the Allāh’s Messenger (Sallallāhu`alayhi
wasallam) saw a city which he wished to enter, he would say: “O
Allāh, Lord of the seven heavens and what they shade, Lord of the seven earths
and what they carry, Lord of the satans and those that they misguide, Lord of
the winds and what they blow away, I ask of You for the good of this city and
the good of its inhabitants and the good of what is in it. I seek refuge in you
from its evil and the evil of its inhabitants and the evil of what is in it.” This
is related by An-Nasā‘ie, Ibn Hibban, and Al-Hakim who calls it sahih.
Ibn ‘Umar (radiyallāhu`anhu)
says: “We would travel with the Allāh’s Messenger (Sallallāhu`alayhi wasallam),
and when he would see the city that he wished to enter, Rasūlullāh (Sallallāhu`alayhi
wasallam) would say: ‘O Allāh, give us blessings from what is in
it,' three times. And, ‘Allāh, give us provisions from its harvest and make us
beloved to its inhabitants and make the pious people of its inhabitants beloved
to us.”This is related by At-Tabarāni in “Al-Awsat” with a good chain.
‘Aishah (radiyallāhu`anha)
says: “Whenever the Allāh’s Messenger (Sallallāhu`alayhi wasallam) came to a
place that he wished to enter he would say: ‘O Allāh, I ask of you of
the good of this place and the good of what you have collected therein. O
Allāh, grant us provisions from its harvest and protect us from its diseases.
Make us beloved to its inhabitants and make the pious people of its inhabitant’s
beloved to us.’ This is related by Ibn As-Sani.
Abu Hurairah (radiyallāhu`anhu)
reported that when the Allāh’s Messenger (Sallallāhu`alayhi wasallam) was on a
journey and daybreak approached he would say: “Let
one listen and witness the praise of Allāh and His good favor toward us. Our
Lord, accompany us and show us favour [as we] seek refuge in Allāh from the
hell-fire.” This is related by Muslim.
And Allāh Almighty Knows
best.
Excerpted from Fiqh-us-Sunnah,
Volume 2: “Jama’ The Two Solāt” by Sayyid Sābiq
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