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Be in This World As a Traveler

On the authority of Abdullah ibn Umar (ra), who said:

The Messenger of Allah (saw) took me by the shoulder and said,

“Be in this world as though you were a stranger or a wayfarer.”

And Ibn Umar (ra) used to say,

“In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening. Take [advantage of] your health before times of sickness, and [take advantage of] your life before your death.”

عَنْ ابْن عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: أَخَذَ رَسُولُ اللَّهِ صلى الله عليه و سلم بِمَنْكِبِي، وَقَالَ:

"كُنْ فِي الدُّنْيَا كَأَنَّك غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ".

وَكَانَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا يَقُولُ:

إذَا أَمْسَيْتَ فَلَا تَنْتَظِرْ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلَا تَنْتَظِرْ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِك لِمَرَضِك، وَمِنْ حَيَاتِك لِمَوْتِك. [رَوَاهُ الْبُخَارِيُّ].

Commentary Summary

Commentary coming soon.

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Be in this life as if you were a stranger or a traveller on a path

Taken from Jami’ al-U’lum wal-Hikam [With the authentication of Salim al-Hilali. Hadeeth #40: Ibn Umar (Radhiallahu ‘Anhum) said: «Allaah’s Messenger (Sallallahu ‘Alaihi Wa Sallam) took me by my shoulder and said: “Be in this life as if you were a stranger or a traveller on a path.” Ibn Umar used to say,“If you reach the evening then do not expect to reach the morning, and if you reach the morning then do not expect to reach the evening. Take from your health before your sickness, and from your life before your death."» [Reported by al-Bukhari]  

This hadith is the foundation for limiting one’s hope in this life. So a believer must not take this life as a homeland or permanent residence, his heart being tranquil and resting assured within it. Rather, he must be in it as if he were on a journey, preparing himself to depart. The advice of the Prophets and their followers confirmed this. Allah said, narrating upon a believer at the time of Fir’awn that he said: "O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever." [Ghafir 40: 39]

{يَا قَوْمِ إِنَّمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ}

Transliteration: Ya qawmi innama hathihi alhayatu a l ddunya mataAAun wainna alakhirata hiya daru alqarar i Ali ibn Abi Talib used to say, “Certainly this life has begun travelling away, and the hereafter has begun travelling forward, and each has its children. So be from the children of the hereafter, and don’t be from the children of this life. For indeed today there is action with no account, and tomorrow there will be account with no action.” Umar ibn Abdul Azeez said in his khutbah,“This life is not your permanent abode. Allaah has prescribed for it to come to an end and He has prescribed for its people to depart from it. How often has a thriving population been ruined for something insignificant, and how often has a joyful resident been made to depart for something insignificant. So prepare well, may Allaah have mercy on you, for the journey with the best of what you have of preparations, and take provisions, for the best of provisions is Taqwa.” So if this life is not a permanent residence nor homeland for the believer, then the situation of the believer in it must be either one of two conditions: Either as if he were a stranger residing in a strange land with his main concern being to take provisions for his return to his real homeland; or as if he were a traveller, in no way residing in it, rather his every night and day is spent going to his land of residence. For this, the Prophet (Sallallahu ‘Alaihi Wa Sallam) advised Ibn Umar to be in this life in one of these two conditions: The first condition: That the believer abandons himself as if he were a stranger in this life, appearing to be a resident, yet really in a strange land. So his heart is not attached to this strange land. Rather, his heart is attached to his homeland that he is returning to. He is only staying in this life to fulfill his objective – preparing for the return to his homeland. Al-Fudhayl ibn Iyyad said: “A believer in this life is worried and sad. His worry is the objective of preparing himself. So whoever’s condition in this life is such, then he has no concern other than taking provisions from what will benefit him during the return to his homeland. So he does not compete with the people of the land, among whom he is merely a stranger, in what they consider honorable. And he does not become worried if he seems insignificant among them.” Al-Hasan (al-Basri) said: “The believer is like a stranger. He does not become worried due to being insignificant in it (this life), and he does not compete for honor in it. His condition is one and the people are in another condition. Whenever Allah created Adam (‘Alayhis Salaam), He made him and his wife reside in Paradise. Then he was put out of it, yet was promised to return to it, he and the righteous ones among his offspring. So the believer is always longing for his first homeland…” The second condition: That the believer lowers himself in this life as if he were a traveller, in no way residing in it. He is only moving along in one of the points of his journey until he finishes his journey to its end, which is death. Whoever’s condition in this life is such, then his main concern is obtaining the provision for the journey. He is not concerned with an Abundance of the enjoyment of this life. For this reason, the Prophet (Sallallahu ‘Alaihi Wa Sallam) advised a group of his Companions for their main concern in this life to be like the provision of a traveller. One of the Salaf wrote to one of his brothers: “Oh my brother, it appears to you as if you are a resident. However, you are really only persistently travelling, and you are moving rapidly. Death is heading towards you, and this life is passing behind you. What has passed of your life will not return to you (to rectify it) on the Day of Taghabun (The Day of Resurrection).” Al-Fudhayl ibn Iyyad said to a man, “How many (years) have come upon you?“ He replied, “Sixty years.” He said, “Therefore, for sixty years you have been going to your Lord and you are about to reach (Him).” So the man said, “To Allaah we belong and to Him we are returning!” So al-Fudhayl asked, “Do you know the meaning of that (statement)? You are saying, ‘I belong to Allaah as a servant and I am going to return to Him.’ So whoever knows that he belongs to Allaah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question.” The man asked, “So what should I do?” He said, “It is easy.” The man again asked, “What is it?” al-Fudhayl said, “Do good in what remains, then what has passed shall be forgiven. Yet, if you do evil in what remains, then you will be taken to account for what has passed as well as for what remains.” Some of the wise people said, “Whoever made the days and nights his riding animal, then they will take him (to his destination) even if he doesn’t move.” al-Awzaa’i wrote to one of his brothers, “As to what follows: You have been encompassed from every side. Know that you are moving forward with each day and night. So beware of Allaah and of the standing between His hands. And your final promise will be with Him. Was-Salam.” As for the advice of Ibn Umar, then it is based upon this Hadeeth that he himself has narrated. It (his advice) includes an end to prolonged hope. And that if a person happens to reach the evening, then he should not wait for, or expect to reach the morning. And if he happens to reach the morning, then he should not wait for, or expect to reach the evening. Rather, he should assume that his end will reach him before that. With this same meaning, more than one of the scholars have explained the concept of having Zuhd in this life. Al-Marwathi said: It was said to Abu Abdullah – meaning Ahmad (ibn Hanbal), “What is the meaning of having Zuhd in this life?“ He said, “Not prolonging hope too much – He who says when he wakes up, ‘I will not reach the evening.’” He said, “And Sufyaan (ath-Thawri) said likewise.” It was then said to Abu Abdullah, “With what do we seek help in not prolonging our hope?” He replied, “We don’t know. It is only by Tawfiq (Success exclusively granted by Allaah).” As for his (Ibn Umar’s) statement: “Take from your health before your sickness, and from your life before your death.” Meaning: Take advantage of being able to do righteous deeds with what remains of your health before sickness prevents you from them, and from your life before death prevents you from them. And in another narration: “..For surely, oh servant of Allah, you don’t even know what your own name will be tomorrow.” Meaning: Perhaps tomorrow you will be among the dead, not the living. The meaning of this advice has been reported from the Prophet (Sallallahu ‘Alaihi Wa Sallam) from a different perspective. It is reported that Ibn Abbas narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said: «There are two blessing which many people are deprived of: health and free time.» [Reported by: Bukhari]  

And in the Mustadrak of al-Hakim, it is reported that Ibn Abbas narrated that the Messenger of Allaah (Sallallahu ‘Alaihi Wa Sallam) said to a man while advising him: «Take advantage of five things before five other things: from your youth before your old age, your health before your sickness, your richness before your poverty, your free time before you become occupied, and from your life before your death.» [Authenticated by: Al-Albani]  

The meaning of this is that all of these things hinder the performance of deeds. Some of them personally preoccupy the person such as his poverty, richness, sickness, his old age, or his death. Others are more general such as the establishment of the Last Hour, the appearance of the Dajjal, and o ther disturbing trials as is mentioned in the Hadeeth: «Take the initiative to do deeds, before trials come like a piece of a dark night (unexpectedly. » [Reported by Muslim, no. 118]  

After the appearance of some of these more general events, no deeds will be of any benefit as Allah said: “The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith.” [Al-An'am 6: 158]

{ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرً } الأنعام: 158

Transliteration: yawma yatee baAAdu ayati rabbika la yanfaAAu nafsan eemanuha lam takun amanat min qablu aw kasabat fee eemaniha khayran In the two Saheehs (al-Bukhari and Muslim), Abu Hurayrah narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said: «The Hour will not be established until the sun rises from the west. So when it rises and the people see it, they will all believe. That is when the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith.»  

And in Saheeh Muslim, the Prophet (Sallallahu ‘Alaihi Wa Sallam) said: «There are three events that if they occur, the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith: the rising of the sun from the west, the Dajjal, and the Beast from the earth.» [ Reported by Muslim, no. 158.]  

Also in Sahîh Muslim, the Prophet (Sallallahu ‘Alaihi Wa Sallam) said: «Whoever repents before the sun rises from the west, Allaah will accept his repentance.» [Reported by Muslim, no. 2703.]  

Abu Musa narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said: «Allah extends his hand during the night to accept the repentance of the sinner of the day, and He extends his hand during the day to accept the repentance of the sinner of the night, until the sun rises from the west.» [Reported by Muslim, no. 2759 ]  

So the believer must take the initiative in performing righteous deeds before he is overtaken by the decree and prevented from doing them either by sickness or death, or by some of these signs reaching him after which no deed will be accepted. Abu Hazim said,“The merchandise of the hereafter is in little demand. It is about to be spent with no one obtaining it except a few, not many.” So when a person is prevented from deeds, nothing remains for him except regret and sorrow. He will wish to return to the previous situation in which he was be able to perform deeds, yet wishing at that time will not benefit him in anything. Allah, the Most High says: “And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not! Lest a person should say: ‘Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked [at the truth!' i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Qur'aan, and Muhammad and at the faithful believers, etc.] Or (lest) he should say: ‘If only Allah had guided me, I should indeed have been among the Muttaqûn (pious and righteous people)’. Or (lest) he should say when he sees the torment: ‘If only I had another chance (to return to the world) then I should indeed be among the Muhsinûn (good-doers).’” [Az-Zumar 39: 54-58]  

Transliteration: Waaneeboo ila rabbikum waaslimoo lahu min qabli an yatiyakumu alAAathabu thumma la tunsaroon a (54) Wa i ttabiAAoo ahsana ma onzila ilaykum min rabbikum min qabli an yatiyakumu alAAathabu baghtatan waantum la tashAAuroon a (55) An taqoola nafsun ya hasrata AAala ma farrattu fee janbi Allahi wain kuntu lamina a l ssakhireen a (56) Aw taqoola law anna Allaha hadanee lakuntu mina almuttaqeen a (57) Aw taqoola heena tara alAAathaba law anna lee karratan faakoona mina almuhsineen a And He says: “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, so that I may do good in that which I have left behind!’ No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” [Al-Mu'minûn 23: 99-100]  

Transliteration: Hatta itha jaa ahadahumu almawtu qala rabbi irjiAAoon i (99) LaAAallee aAAmalu salihan feema taraktu kalla innaha kalimatun huwa qailuha wamin waraihim barzakhun ila a yawmi yubAAathoon And He, the Mighty and Majestic, says: “And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakat) of my wealth, and be among the righteous.’ [i.e. perform Hajj (pilgrimage to Makkah)] And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.” [Al-Munafiqoon: 10-11]  

Transliteration: Waanfiqoo min ma razaqnakum min qabli an yatiya ahadakumu almawtu fayaqoola rabbi lawla akhkhartanee ila ajalin qareebin faassaddaqa waakun mina a l ssaliheen a (10) Walan yuakhkhira Allahu nafsan itha jaa ajaluha wa A llahu khabeerun bima taAAmaloon a So since the matter is like this, it is incumbent upon the believer to take advantage of what remains from his life. In explanation of this, it is said: “the remainder of the believer’s life is priceless.” Sa’id ibn Jubayr said, “Each day the believer lives, is a treasure.” Translators Note: A large amount of Arabic poetry, due to the difficulty in translating it adequately, has been omitted.

• Followers of Followers
• Source: wathakker.info
• Tags: # death # life # stranger # passer by

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Hadith Commentary

"I hear a hadith being said by someone and I would give it my full attention and concentration as if I'm hearing it for the first time, when in fact, I have heard that hadith before that person's mother gave birth to him"

Hadith 40. Be as a stranger or a wayfarer

On the authority of Abdullah ibn Umar (RadhiyAllahu ‘anhuma), who said: The Messenger of Allah (SallaAllahu ‘alayhi wasallam) took me by the shoulder and said,

“Be in this world as though you were a stranger or a wayfarer.”

And Ibn Umar (RahiyAllahu ‘anhuma) used to say, “In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening. Take [advantage of] your health before times of sickness, and [take advantage of] your life before your death.”

[Reported by Bukhari]

Brief Commentary

• This is a very important hadith as it governs how we should be in this life and how we should look at it. This life is a trial, and this hadith reinforces and guides a person in how to deal with the trials of this life
• Ibn Rajab said, “And this hadith is a foundation in having short hopes of this life, for the believer should not take this life as a home for him that he feels tranquil in. Rather, he should be in it like he is about to leave, preparing himself for his departure, and the advice of the Messengers (‘alayhim assalam) and their followers are all in unison with this idea”
• We see in this hadith how the prophet (SallaAllahu ‘alayhi wasallam) used to nurture his followers and not just teach them academically
• Ibn Umar (RadhiyAllahu ‘anhuma) was young, yet he remembered exactly how the prophet (SallaAllahu ‘alayhi wasallam) relayed the hadith to him, and this is a testament to the teaching style of the prophet (SallaAllahu ‘alayhi wasallam)
• Dunya (life) is derived from the word دنو , which is to be close/very lowly
• This is something that the prophets (‘alayhim assalam) used to teach their people. The prophet (SallaAllahu ‘alayhi wasallam) said, “What is the dunya for me. An example of me and the dunya is that of a traveller who naps under the shade of a tree, then departs and leaves it” [Reported by Ahmad and Al-Tirmidhi]
• Ibn Rajab said, “And if the dunya to a believer is not a place of abode, nor a home, then a believer should be with regards to the dunya, in one of two states. Either he is like a stranger living in a land strange to him ,and his main aim is to gather what he requires to return to his home, or like that of a traveller who does not stay in one place; his night and day is spent in travelling towards his homeland”
• His main concern will be on focusing his efforts in getting to his homeland, Jannah
• Is not content with residency in this life because it is not his home. This doesn’t mean he should be sad, but a believer’s apparent sadness (due to hereafter matters) is in fact his happiness. We are content with the decree of Allah, but are not content with staying in this dunya
• Does not compete with others in worldly matters
• Is not grieved over worldly matters, even loss of loved ones. Being sad due to losing someone you love is fine, but it shouldn’t affect our worship
• Nurtures strong love and yearning for the hereafter, which is done by learning about it. This also decreases love for the dunya, so we should use this remedy when we feel attached to the dunya
• Ibn Rajab said, “When Allah created Adam (‘alayhi assalam), he placed him and his wife in Jannah. Then, they were taken down from Jannah, and promised to return to it along with the righteous from their offspring. Hence a believer is always longing and yearning to return to his first (and original) home”
• A wayfarer is more not at home than a stranger
• Scholars say the “or” here means but i.e. a wayfarer is a higher position than a stranger
• A stranger is a settler, so may buy things to settle, but a wayfarer only buys what is necessary to maintain himself
• A wayfarer is more concerned with taking the wrong path or getting lost, even if they were on the right path, so is more alert
• The statement of Ibn Umar (RadhiyAllahu ‘anhuma) is his explanation and understanding of the hadith
• The statement does not contradict high aspirations. It is saying we should not expect to live long, but we should plan for it, just in case we do live longer. Scholars say this is an example/definition of asceticism
• Being ill acts as a barrier between us and doing good deeds so we need to take advantage of our health
•  The prophet (SallaAllahu ‘alayhi wasallam) said, “Two blessings people are aggrieved by them, Health and free time” [Reported by Bukhari]
• The thing that deceives people is free time. Productive people usually don’t have a lot of free time, whilst unproductive people have a lot of free time which then causes them to procrastinate. Hence a believer should always try and keep himself busy so that he can also be productive
• The best way to deal with the trials of the dunya is with knowledge and righteous deeds

Benefits and Action points:

• Understand the reality of this life and that it is very lowly
• Do not seek to be a stranger, but it comes naturally to whoever is following teachings of the Quran and Sunnah correctly
• Living as if you will die tomorrow and having high aspirations are not contradictory, but are two different things. A believer should live as if he will die tomorrow but plan as if he will live for long
• Look at the ill people around you and take heed from their illness and focus on doing more good while you are still healthy
• Understand that your true home is Jannah and you are now here on a trip towards Jannah so ensure you follow the right path so you can reach your goal, and do not waste your time taking with you unnecessary items that will only slow you down and push you further away from home

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18 thoughts on “ hadith 40. be as a stranger or a wayfarer ”.

Cool سبحنلله

There is one thing that has been drilled into our heads and we are too stubborn to question: Live as if you would die tomorrow but plan as if you would live long.

How does that make any sense? Why would we want to “plan” for a long time. Our plans do not matter. Allah’s plan is what matters. We have to surrender to His plan instead of going crazy constantly planning ahead and then finding out that something entirely different is happening. What a miserable way to live, constantly planning about the worldly life.

I believe it is the translation inefficiency. I grew up with the translation as “act” or “work” as if you gonna life forever. Waallahulam

Is this Authentic? I am writing a book and would like to know is it Sahiih.

This hadith is found in Sahih Bukhari so is authentic

is this Sahiih, Authenic?

Asalamo 3laykom

I personally find this to be a beautiful hadith, one of my favorites, I think the commentary above is accurately detailing the meaning of this hadith, and overall I find this page to be an amazing read that every Muslim and non-Muslim should ponder over as there can be great benefit in its reflection.

I would like to provide a brief comment and/or response to the first comment by “QuestionThings”. This hadith and interpretation deserve a response to your question so that others who come across this page have an alternative view.

My initial observation is that your first sentence is generalizing in nature and would recommend avoiding this when being critical of any literature (re: “There is one thing that has been drilled into our heads and we are too stubborn to question”) My initial response is “Who’s heads?” and “Who is too stubborn?” Muslims? All 2 billion of us? Do you really believe that all Muslims heads are being drilled into? That kind of sounds like the antithesis of Islam in nature.

That being said, your comment is in regards to the following statement:

“Live as if you would die tomorrow but plan as if you would live long.”

Your questioning is fair, as we should always try to understand more, and while I fully disagree with the explanation you provided in your disagreement, I will do my best inshAllah to provide a different perspective on how to approach this statement, which I hope creates some clarity to you or any other reader who comes across your comment b’izn’Illah.

The first half of the statement, “live as if you would die tomorrow” simply means live your life in a righteous manner (aligned with the 5 pillars, the Quran and the Sunnah). Do not delay or put off a good deed as you may not be given the chance or time to do it tomorrow (later on). Our death may come at anytime so do your best every day.

The second half of the statement, “but plan as if you would live long” beautifully compliments the first half. I can be interpreted in numerous ways in my opinion. Depending on the mindset of the reader, a different interpretation may be required. That is the beauty of how it compliments the first half. For example, if you have been enlightened by this hadith, perhaps you are now afflicted with sadness due to the realization or thought process which says “What is the point of doing anything if I’m leaving soon”. “plan” addresses this concern because although we are here temporarily, we must still use what Allah has provided us (ie: good health) to ensure we do not fast forward our own deterioration. Yes Allah plans, and he is the best of all planners, but we should still take care of ourselves, eat well, exercise, pay bills, not end up homeless, help others, etc.

This statement is an interpreation of the hadith itself “Be in this world as though you were a stranger or a wayfarer.”. The page above lists the details of its meaning, so if you are still unclear on what it means, try reading the points on the page again and inshAllah you will find peace in it, as I have.

I would like to provide a brief comment and/or response to the first comment by “QuestionThings”. This hadith and interpretation deserve a response to your question so that others who come across this page have an alternative view.

My initial observation is that your first sentence is generalizing in nature and would recommend avoiding this when being critical of any literature (re: “There is one thing that has been drilled into our heads and we are too stubborn to question”) My initial response is “Who’s heads?” and “Who is too stubborn?” Muslims? All 2 billion of us? Do you really believe that all Muslims heads are being drilled into? That kind of sounds like the antithesis of Islam in nature.

“Live as if you would die tomorrow but plan as if you would live long.”

Your questioning is fair, as we should always try to understand more, and while I fully disagree with the explanation you provided in your disagreement, I will do my best inshAllah to provide a different perspective on how to approach this statement, which I hope creates some clarity to you or any other reader who comes across your comment b’izn’Illah.

The first half of the statement, “live as if you would die tomorrow” simply means live your life in a righteous manner (aligned with the 5 pillars, the Quran and the Sunnah). Do not delay or put off a good deed as you may not be given the chance or time to do it tomorrow (later on). Our death may come at anytime so do your best every day.

The second half of the statement, “but plan as if you would live long” beautifully compliments the first half. I can be interpreted in numerous ways in my opinion. Depending on the mindset of the reader, a different interpretation may be required. That is the beauty of how it compliments the first half. For example, if you have been enlightened by this hadith, perhaps you are now afflicted with sadness due to the realization or thought process which says “What is the point of doing anything if I’m leaving soon”. “plan” addresses this concern because although we are here temporarily, we must still use what Allah has provided us (ie: good health) to ensure we do not fast forward our own deterioration. Yes Allah plans, and he is the best of all planners, but we should still take care of ourselves, eat well, exercise, pay bills, not end up homeless, help others, etc.

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AssalamoAlaikum Whose commentary is this? I would like the reference for Ibn Rajab’s words as I need to use it somewhere. JazakAllahu khair!

Walaikum assalam, Ibn Rajab’s words are all taken from his commentary on جامع العلوم والحكم for which a translation has been published, titled, “The compendium of knowledge and wisdom”.

JazakAllahu Khayr. Alhamdulillah

Alhamdulillah

Allahumma Baarik.

May Allah grant you, your team and family Jannah without reckoning. Aameen

what are the differences between a stranger and a wayfarer?

Jazak Allah Khayr

Jazakumullahu khairan 🙏🏽 for sharing.

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A Journey of Success: Sunnahs of Travel

• October 24, 2019

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The beautiful way of life of our beloved Prophet Muhammad ﷺ–through everything he had done, said or admitted–is considered a Sunnah. By following the sunnahs, we can make the conscious choices of leading a more fruitful life of intention, success and rewards.

Upon travel, Prophet Muhammad ﷺ had simple habits he performed to make his journey more beneficial and connected to Allah swt. Here is a compilation of Hadith pertaining to travelling, which you can instill in your life to make it your vacation more meaningful and spiritually uplifting, inshallah.

Sunnahs of Travels:

• The neighbour before the house;
• The travelling companion before journey;
• Learned (aalim);
• Well-mannered (of good character);
• Soft natured;
• Stick for scratching the back;
• Reward of Sadaqah;
• Reward of Nafl fast;

As-taudi ‘ullaha Deenaka Wa Amaanataka Wa Khawaatiima ‘Amalika“I hand over to Allah your deen, your trustworthiness and your end result.” (Abu Dawud 2:266)

And he (the traveller) should reply with the follwing du’a:As-taudi ‘ukumul-laahal-ladhi La Tudii’u Wa Da’i ‘uhu“I entrust (hand) you to that Allah whose trust is not lost (ie, Who does not lose his trust) (SK 2:267)

Also read the following Du’a:

Allahumma Antas-saabihu Fis-safari Wal Khaleefatu Fil Ahli Allahumma Inna A’udhubika Minad-dubnati Fis-safari Wal Ka’bati Fil Munqalabi Allahhummaqbid Lana Arda Wa Hawwin ‘Alainas-safara “O Allah! You are my companion in my journey and (after me) my guardian of my family” “O Allah! I seek your protection from difficulty in the journey and an evil return” “O Allah! Shorten the earth (distance) for us and make the journey easy” (SK 2:261)

Thereafter one should read the following du’a: Subhanalladhi Sakharalana Haadhaa Wamaa Kunaa Lahu Muqrineen Wa Inna Ila Rabbinaa Lamunqaliboon “Purity belongs to Allah, who has subjected this conveyance for us and we were not capable of controlling it and, surely, to our Sustainer we are to return” (SK 2:269)

Thereafter one should read the following Istaghfar: Subhanaka Inni Zalamtu Nafsil Faghfirli Innahuu Laa Yaghfirudh-dhunaba Illa Anta

“Purity belongs to You. Surely I have wronged myself so forgive me. Indeed none forgives sins besides You.” (Mishkat 2:268)

Thereafter, read the following dua: Allahummar-zuqnaa Janaahaa Wa Habbibnaa Ilaa Ahlihaa Wa Habbib Saalihi Ahlihaa Ilainaa “O Allah! Bless us with its fruits and create our love in the hearts of its inhabitants and love for their pious in our hearts” (Majma ‘uz-Zawdid 2:279)

• Prophet Muhammad ﷺ would not leave out the 2 Rakats after Maghrib Salah and the 2 Rakats before the Fard of Fajr Salah, whether at home or on a journey (SK 2:219)

More To Explore

A Journey of Success: Sunnahs of Travel The beautiful way of life of our beloved Prophet Muhammad ﷺ–through everything he had done, said or admitted–is

8 Essential Duas for Travel

Asalamualaikum

There was a time when I would travel one destination to another without giving it much thought..

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Read all Ahadith in the book of prayer - travellers by sahih al muslim

(1571) the travelers’ prayer and shortening it.

A'isha, the wife of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ), reported: The prayer was prescribed as two rak'ahs, two rak'ahs both in journey and at the place of residence. The prayer while travelling remained as it was (originally prescribed), but an addition was made in the prayer (observed) at the place of residence.

sahih al muslim 2: Chapter 7, Hadith 1571

(1572) the travelers’ prayer and shortening it.

A'isha, the wife of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ), said Allah prescribed the prayer as two rak'ahs, then it was completed (to four rak'ahs) at the place of residence, but was retained in the same position in journey as it was first made obligatory.

sahih al muslim 2: Chapter 7, Hadith 1572

(1573) the travelers’ prayer and shortening it.

A'isha reported: The prayer was prescribed as consisting of two rak'ahs, the prayer in travelling remained the same, but the prayer at the place of residence was completed. (Zuhri said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he replied that she interpreted the matter herself as 'Uthman did.)

sahih al muslim 2: Chapter 7, Hadith 1573

(1574) the travelers’ prayer and shortening it.

Yahya b. Umayya said: I told 'Umar b. al-Khattab that Allah had said: You may shorten the prayer only if you fear that those who are unbelievers may afflict you (Qur'an, iv. 101), whereas the people are now safe. He replied: I wondered about it in the same way as you wonder about it, so I asked the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) about it and he said: It is an act of charity which Allah has done to you, so accept His charity.

sahih al muslim 2: Chapter 7, Hadith 1574

(1575) the travelers’ prayer and shortening it.

Ya'la b. Umayya reported: I said to 'Umar b. al-Khattab, and the rest of the hadlth is the same.

sahih al muslim 2: Chapter 7, Hadith 1575

(1576) the travelers’ prayer and shortening it.

Ibn 'Abbas reported: Allah has prescribed the prayer through the word of your Prophet ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as four rak'ahs when resident, two when travelling, and one when danger is present.

sahih al muslim 2: Chapter 7, Hadith 1576

(1577) the travelers’ prayer and shortening it.

Ibn 'Abbas reported: Allah has prescribed the prayer by the tongue of your Apostle ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as two rak'ahs for the traveller, four for the resident, and one in danger.

sahih al muslim 2: Chapter 7, Hadith 1577

(1578) the travelers’ prayer and shortening it.

Musa b. Salama Hudhali said: I asked Ibn 'Abbas: How should I say prayer when I am in Mecca, and when I do not pray along with the Imam? He said: Two rak'ahs (of prayer) is the Sunnah of Abu'l-Qasim ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ).

sahih al muslim 2: Chapter 7, Hadith 1578

(1579) the travelers’ prayer and shortening it.

A hadith like this has been narrated by Abu Qatada with the same chain of transmitters.

sahih al muslim 2: Chapter 7, Hadith 1579

(1580) the travelers’ prayer and shortening it.

Hafs b. 'Asim said: I accompanied Ibn 'Umar on the road to Mecca and he led us in two rak'ahs at the noon prayer, then he went forward and we too went along with him to a place where he alighted, and he sat and we sat along with him, and he cast a glance to the side where he said prayer and he saw people standing and asked: What are they doing? I said: They are engaged in glorifying Allah, offering Sunnah prayer. He said: If I had done so I would have perfected my prayer; O my nephew! I accompanied the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) on a journey, and he made no addittion to two rak'ahs, till Allah called him. I accompanied Abu Bakr and he made no addition to two rak'ahs till Allah caused him to die. I accompanied 'Umar and he made no addition to two rak'ahs till Allah caused him to die. I accompanied 'Uthman and he made no addition to two rak'ahs, till Allah caused him to die, and Allah has said: There is a model pattern for you in the Messenger of Allah (al-Qur'an, xxxiii. 21).

sahih al muslim 2: Chapter 7, Hadith 1580

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Hadith on travel as well as the etiquettes and manners of travelling in Islam

Know the important Hadith on travel as well as the etiquettes and manners of travelling in Islam. Find out the Intentions for travellers and Istikhara dua in English and Arabic with translation.

Performing Istikharah before travel - Dua in Arabic and English

By mufti shafique a jakhura.

Before embarking upon a journey it is preferable to do Istikharah (which literally means to seek goodness). Rasulullah (Sallallaahu Alaihi Wa Sallam) has mentioned with regards to Istikharah, “The person who does Istikharah will never suffer loss”

The method of Istikharah, is that if it is not a time of the day when Salaah is prohibited or disliked, one should perform two Rakaats of Nafl Salaah and thereafter seek guidance and goodness from Allah (Subhanahu-Sa-Tha'ala) in the form of dua. The dua of Istikharah is in the Travel Dua section.

While reciting this Du'aa when one reaches HAADHAL AMR (THIS MATTER) at both places one should ponder over the matter that one requires guidance on.

It is not always that one will see a dream guiding him towards what he/she should or should not do. In many cases a person just feels inclined towards a certain decision. Whatever the case might be, after doing istikhara one should act upon what one is more inclined towards after the Istikhaarah and by doing so there will always be good in the decision that he/she makes Inshallah. If one is still uncertain, one should repeat the Istikhara and also consult the pious, Allah fearing person and seek their guidance as well.

However, if one does not have the opportunity to do Istikhara in the above mentioned manner, or one requires to make a quick decision regarding a certain matter, then one should recite the following dua in abundance,  اللهم خر لي واختر لي , (Allaahumma khir li wakh tar li), meaning, "O Allah, Choose the correct thing for me and you make the decision for me."

It is permissible for one to ask someone else to do Istikhara for oneself. However, one should also do Istikhara oneself.

Any decision made after Istikhara will Inshallah be beneficial.

Making Intention (Niyyat) for Travel

The travels of this World are an example of one‘s travel towards the hereafter and are there to take lessons from. The objectives of these travels, amongst all other purposes, should always be to direct one‘s attention towards Allah (Subhanahu-Sa-Tha‘ala) and the hereafter. The best traveler is the one that takes lessons from the signs of Allah (Subhanahu-Wa-Tha‘ala) that he witnesses.

One should not pass by places without taking these important lessons from them. One should always be occupied in the preparation of the journey towards one‘s hereafter and hence, always strive to lead one‘s life in accordance with the Sunnah of Rasulullah (Sallallaahu Alaihi Wa Sallam). As such, whenever the occasion to travel may arise during one‘s life, one should endeavour to follow the practice and teachings of Prophet Muhammad (Sallallaahu Alaihi Wa Sallam). In this way, one would be able to derive the benefits of these actions in both this World and the Hereafter.

The Intentions of Journey

When undertaking a journey, many different intentions could be added to one‘s core purpose of the journey, thereby making a permissible journey an act of Ibaadat and worship and thus being rewarded abundantly even for journeys that may outwardly not even appear to be virtuous acts.

One should make as many intentions as possible. The more virtuous the intentions, the more the reward! Remember that the intention of a believer is greater than his/her action.

The following are some intentions that one could make for one‘s travels:

To meet friends and relatives, find out regarding their well-being, please them by visiting them and maintain family ties.

Travelling with the intention of earning a Halal livelihood and fulfilling one‘s obligations in this regard, e.g. that I will earn Halal wealth and thereafter discharge Zakaat, Sadqatul Fitr, Qurbaani, go for Haj and Umrah, provide for my family, the poor and destitute and in other meritorious avenues.

To acquire good health because the Hadith of Rasulullah (Sallallaahu Alaihi Wa Sallam) states that "Travel and attain good health!"

To acquire the knowledge of Deen or to propagate whatever one knows of Deen to others if one gets the correct opportunity.

To help the community in any sphere of their lives if the opportunity arises.

To visit the sick, console the calamity stricken and those in difficulty.

To pay condolences to family of the deceased.

To move dangerous obstacles away from the road so that fellow road users are not inconvenienced.

To perform Haj or Umra. If one were travelling to a place other than the Haramain Sharifain, then too one could intend that one‘s travel is so that one becomes accustomed to travel to the Haramain Sharifain.

To visit the pious servants of Allah (Subhanahu-Sa-Tha‘ala) in the different parts of the World and learn from their advice.

To meet someone solely for the pleasure of Allah (Subhanahu-Sa-Tha‘ala) without there being any other objective.

To intend to make nafl I‘tikaaf in the different Masaajid that one will be visiting during one‘s journey and to intend to pray Salaah, make Zikr, engage in dua and to do good acts at the various places that are on one‘s route.

To learn about the conditions of the community and endeavour to assist in accordance with one‘s ability even if the most one is able to do is to make dua for them.

According to the Hadith, the dua of a traveler is accepted, hence, to travel with the intention of making dua.

To see the manifestations of the greatness of Allah (Subhanahu-Sa-Tha‘ala) by seeing different aspects of nature that have been created by Him in order to enhance His recognition.

In this manner there are many intentions that a person can make before embarking upon a journey. The more the intentions, the greater the reward.

Hadith - Travelling Alone

Translation of sahih bukhari, book 52.

Narrated Ibn 'Umar:The Prophet (SAW) said, "If the people knew what I know about traveling alone, then nobody would travel alone at night."

Hadith - Advice on travel

Translation of malik's muwatta, book 54.

Malik related to me from Abu Ubayd, the mawla of Sulayman ibn Abd al-Malik from Khalid ibn Madan who attributed it to the Prophet (SAW) "Allah, the Blessed and Exalted is kind and loves kindness. He is pleased with it and helps you with it as long as it is not misplaced. When you ride dumb beasts, stop them in their stopping places, and quicken their pace when the land is barren. Travel by night, because the land is travelled faster at night than it is during the day. Beware of pitching tents on the road, for it is the path of animals and the abode of snakes.

Hadith - Hasten the return to his family

Translation of sahih muslim, book 20.

On the authority of Abu Huraira that the Prophet (SAW) said: Travelling is a tortuous experience. It deprives a person of his sleep, his food and drink. When one of you has accomplished his purpose, he should hasten his return to his family.

Hadith - Coming back to family in the morning or in the evening

It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (SAW) would not come (back) to his family by night. He would come to them in the morning or in the evening. Another version of the tradition narrated on some authority is worded differently. It says: (He) would not enter (upon his household at night).

Hadith - Travelling for Knowledge

Translation of sunan abu-dawud, book 25.

Kathir ibn Qays said: I was sitting with AbudDarda' in the mosque of Damascus.

A man came to him and said: AbudDarda, I have come to you from the town of the Apostle of Allah (SAW) for a tradition that I have heard you relate from the Apostle of Allah (SAW). I have come for no other purpose.

He said: I heard the Apostle of Allah (SAW) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.

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• Sahih Muslim [English]
• The Book of Prayer - Travellers
• Chapter: The travelers’ prayer and shortening it

Hadith 689 Part A

Hafs b. 'Asim said

I accompanied Ibn 'Umar on the road to Mecca and he led us in two rak'ahs at the noon prayer, then he went forward and we too went along with him to a place where he alighted, and he sat and we sat along with him, and he cast a glance to the side where he said prayer and he saw people standing and asked: What are they doing? I said: They are engaged in glorifying Allah, offering Sunnah prayer. He said: If I had done so I would have perfected my prayer; O my nephew! I accompanied the Messenger of Allah (ﷺ) on a journey, and he made no addittion to two rak'ahs, till Allah called him. I accompanied Abu Bakr and he made no addition to two rak'ahs till Allah caused him to die. I accompanied 'Umar and he made no addition to two rak'ahs till Allah caused him to die. I accompanied 'Uthman and he made no addition to two rak'ahs, till Allah caused him to die, and Allah has said:" There is a model pattern for you in the Messenger of Allah" (al-Qur'an, xxxiii. 21).

The Teachings of Prophet Muhammad ﷺ

Hadith on Travel: Permission to break fast before intending to travel

Muhammad ibn Ka’b reported: I came to Anas ibn Malik, may Allah be pleased with him, during Ramadan and he intended to travel. His mount was prepared for him and he put on his traveling clothes. He called for some food and he ate it. I said to him, “Is it the Sunnah?” Anas said, “Yes, it is the Sunnah.” Then he departed.

Al-Tirmidhi said, “Some of the people of knowledge adhered to this tradition. They said a traveler may break his fast in his house before leaving. He may not shorten his prayers until he leaves the borders of the city or town.”

Source: Sunan al-Tirmidhī 799

Grade: Sahih (authentic) according to Al-Albani

عَنْ مُحَمَّدِ بْنِ كَعْبٍ أَنَّهُ قَالَ أَتَيْتُ أَنَسَ بْنِ مَالِكٍ رضي الله عنه فِي رَمَضَانَ وَهُوَ يُرِيدُ سَفَرًا وَقَدْ رُحِلَتْ لَهُ رَاحِلَتُهُ وَلَبِسَ ثِيَابَ السَّفَرِ فَدَعَا بِطَعَامٍ فَأَكَلَ فَقُلْتُ لَهُ سُنَّةٌ قَالَ سُنَّةٌ ثُمَّ رَكِبَ

وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا الْحَدِيثِ وَقَالُوا لِلْمُسَافِرِ أَنْ يُفْطِرَ فِي بَيْتِهِ قَبْلَ أَنْ يَخْرُجَ وَلَيْسَ لَهُ أَنْ يَقْصُرَ الصَّلاَةَ حَتَّى يَخْرُجَ مِنْ جِدَارِ الْمَدِينَةِ أَوِ الْقَرْيَةِ

799 سنن الترمذي كتاب الصوم باب من أكل ثم خرج يريد سفرا

799 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الترمذي

Hadith: Travel during the night, for indeed, the land is folded up at night

• Virtues and Manners

عن أنس رضي الله عنه مرفوعاً: «عليكم بالدُّلْجَة، فإن الأرض تُطْوَى بالليل» . [ صحيح ] - [رواه أبو داود] المزيــد ...

Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "c2" >“Travel during the night, for indeed, the land is folded up at night.” Sahih/Authentic. - [Abu Dawood]

The Prophet (may Allah's peace and blessings be upon him) guided his Ummah to travel by night. He informed us that the land is folded up for travelers when they travel by night, so they are able to cover more distance by night than they could by day. This is so, because a mount is more able to travel at the night. If it has enough rest and gained its strength during the day time, its ability to proceed is multiplied at night time. Likewise, a person is more able to proceed during the night when it is cooler and the same applies to cars when the heat on them is reduced.

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Ruling on travelling alone

Publication : 01-09-2007

Views : 99237

Is it true that the Prophet (peace and blessings of Allah be upon him) forbade travelling alone?.

Praise be to Allah.

Yes, it is proven that the Prophet (peace and blessings of Allah be upon him) forbade that in several ahaadeeth, including the following: 

It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself.” Narrated by al-Bukhari (2998). 

Imam Ahmad narrated this hadith in al-Musnad (2/91) with some additional material in which it says: 

The Prophet (peace and blessings of Allah be upon him) forbade being alone, for a man to spend the night alone or travel alone. 

But this report is regarded as shadhdh (odd), and it is superseded by the report of al-Bukhari for two reasons: 

(a)The report of al-Bukhari was narrated by nine of the companions of ‘Aasim ibn Muhammad ibn Zayd ibn ‘Abd-Allah ibn ‘Umar from his father from Ibn ‘Umar, all of whom mention travelling only and not spending the night. Only one of the students of ‘Aasim ibn Muhammad, namely ‘Abd al-Waahid ibn Waasil, mentioned the prohibition on spending the night alone. Although he was thiqah (trustworthy), the report narrated by many thiqaat supersedes his report .

(b)This is indicated by a similar report from Ahmad, although the narrator does not mention the specific wording of the Prophet (peace and blessings of Allah be upon him), unlike the report of the majority.

Hence the editors of Musnad Ahmad (9/467), and Shaykh Muqbil al-Waadi’i in Ahadith Mu’allah (249), ruled that the report of ‘Abd al-Waahid is shaadh (odd), unlike Shaykh al-Albaani who ruled that it is saheeh, as stated in al-Silsilah al-Saheehah (60). 

The prohibition on spending the night alone was narrated in a mursal report from ‘Ata’, as was narrated by Abu Dawood in Kitaab al-Maraaseel (380) and Ibn Abi Shaybah in al-Musannaf (7/726). 

Al-Tabaraani narrated in al-Awsat (2079) via Muhammad ibn al-Qaasim al-Asadi from Zuhayr ibn Mu’aawiyah from Abu’l-Zubayr from Jaabir that the Prophet (peace and blessings of Allah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself and no man would sleep in a house by himself.”  

But this report is to be rejected because of Muhammad ibn al-Qaasim al-Asadi, because he was accused of lying. 

The prohibition on spending the night alone was also narrated in some saheeh reports. It was narrated that ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: No man should travel alone or sleep in a house on his own.” End quote. 

Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1/130). 

Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted from al-Adaab al-Shar’iyyah (1/428). 

It was narrated from ‘Abd-Allah ibn ‘Amr ibn al-‘Aas that the Prophet (peace and blessings of Allah be upon him) said: “The (lone) rider is a devil, two riders are two devils and three are a travelling party.” Narrated by al-Tirmidhi (1674), who said it is a hasan hadith. It was also classed as hasan by Ibn Hajar in Fath al-Baari (6/53) and by al-Albaani in al-Silsilah al-Saheehah (62). 

These ahaadeeth indicate that it is makrooh to be alone in situations where a man fears for himself because of weakness, severe exhaustion or hardship, or when he fears that the shaytaan may tempt him and mislead him. The benefit of being with righteous companions is not limited to help and support, rather the most important thing is that it helps him to remain steadfast and pious, for the shaytaan is further away from two. 

Al-Haafiz Ibn Hajar said in Fath al-Baari (6/53): 

Ibn Khuzaymah reported it under the heading; “the prohibition on two travelling and that less than three are sinners,” because what is meant by “devil” is a sinner. Al-Tabari said: This is a rebuke aimed at disciplining and guiding because of the fear of loneliness for one, but it is not haraam. The one who travels alone in the wilderness and the one who stays alone in a house has no guarantee that he will not feel lonely, especially if he had bad thoughts and is weak in faith. 

In fact people differ with regard to that and the prohibition concerning that is a measure of protection, but if there is need for that, it should be fine. It was said, commenting on the words “the (lone) rider is a devil” that his travelling alone is suggested to him by the shaytaan, or he is likened to the shaytaan in his actions. And it was said that it is disliked because if the person who is travelling alone dies on the journey, there will be no one who can take care of him; similarly, if two are travelling and both or one die, there will be no one to help, unlike three, because in most cases that fear will not be present. End quote. 

The apparent meaning of the hadith is that the prohibition applies to the one who travels alone via empty and remote routes. As for well-travelled routes, and those in which there is no risk of being lost, and where there are likely to be helpers and companions, there is no report that it is makrooh or prohibited. The same applies to travelling nowadays on planes, ships and buses, because those who are in them are all regarded as traveling companions, so the one who travels by these means is not alone in the sense that is forbidden. 

Shaykh Ibn ‘Uthaymeen said in Fataawa Noor ‘ala al-Darb (mutafarraqaat/al-adaab): 

This points to the warning against travelling alone, but that applies to journeys where the route is not travelled by many. As for journeys where the route is travelled by many, and it is as if one is in the middle of a village, such as the route from al-Qaseem to Riyadh, or Riyadh to Dammam and other such routes where there are many travellers, and the road to the Hijaz during the Hajj season, this is not in fact regarded as being alone, because many people travel by these routes. So a person may be alone in his car but he is not alone on the journey, rather there are people around him, behind him and in front of him at every moment. End quote. 

Shaykh al-Albaani said in his commentary on this hadith in al-Saheehah (62): 

Perhaps the hadith refers to travelling in the deserts or wilderness where the traveller rarely sees anyone. It does not include travel nowadays on paved and well-travelled roads. And Allah knows best. End quote. 

And Allah knows best.

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Home » Hanafi Fiqh » Qibla.com » The Fiqh of Travel 

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The Fiqh of Travel 

Answered by Shaykh Abu Usamah

The Fiqh of Travel

ANISUL MUSAFIR

[By Mawlana Abu Usama: Fahim Husain] For the full work: http://www.direct.za.org/Fiqh/Anisul_Musafir/Anis_-_Musafir_Rules/body_anis_-_musafir_rules.html

RULES RELATING TO A MUSAFIR

WHO IS A MUSAFIR?

1. The person who sets out with the intention of eventually travelling three manzils (approx. 77 km) * is regarded as a musafir in the Shari`ah . [* This is the Fatwa of Mufti Mahmud Gangohi (r.a.) as mentioned, in detail, in Masa’il-e-Safar of Mawlana Rafat Qasmi p 43 and briefly in Fatawa Mahmudiyyah v 2 p 269 and v 2 p 274. Mufti Rashid Ahmad has also given Fatwa on 77 km in Ahsan al Fatawa v4 p105] 2. The moment he comes out of the boundaries of his town or city he becomes a musafir . Within the boundaries of his town or city, he will not be a musafir .

If the airport is within the boundaries of the city (in the sense that the buildings of the city are linked to it without a considerable break in between) it will fall under the rule of the city and the person will not be considered a musafir when he reaches it. If it is outside the boundaries, then upon reaching it, the person will be regarded as a musafir .

PRINCIPLE: A person will not become a musafir until he firmly intends to travel 77 km from the place he is in.

Thus a person who travels from place to place, intending to travel less than 77 km each time, will not become a musafir – even if he travels the entire world in this way!

THE ( QASR ) SALAH OF A MUSAFIR

1. When a person qualifies as a musafir according to the Shari`ah he is required to offer two rak`ah s for the Fard of Zuhr, `Asr and `Isha’ Salah . The other Salahs remain as normal.

2. More than two rak`ah s should not be offered for the Fard of Zuhr, `Asr and `Isha’ Salah . If a person mistakenly offered four raka`at for these Salahs , and he had sat down for Tashahhud ( al-Tahiyyat ) in the second rak`ah , then the first two rak`ah s will be regarded as Fard and the other two rak`ahs as nafl .

3. In the above case he will have to make sajdah al-sahw . If he did not make sajdah al-sahw then he must repeat the Salah if its time still remains.

4. If he did not sit in the second rak`ah then all four raka`at will become nafl and he will have to repeat his Fard Salah .

BECOMING A MUQIM (RESIDENT)

1. A person will remain a musafir and will continue offering two rak`ah s for the four- raka`at Salahs until he makes the definite intention of staying at a place for fifteen days or more.

2. The place where he makes this intention is known as his Watan al-Iqamah . He must offer four raka`at Salah here.

3. If he makes the intention of staying for 15 days whilst in Salah then he must offer this very Salah as a muqim i.e. 4 raka`at .

PRINCIPLE: A musafir will not become a muqim until he firmly intends to stay at a place for a period of fifteen days from the time he makes this intention.

Based on the above principle consider the following two cases:

a) A person stops at a place intending to stay for two or three days. Due to circumstances every day he makes the intention of leaving the following day but he still does not leave. In this way fifteen days, twenty days, a month or even more passes, but he did not, at any point, make the firm intention of staying there for fifteen days. In this case he will remain a musafir irrespective of how many days he stays at that place.

b) A person intends to stay at a place for ten days but after seven days he decides to extend his stay by an additional ten days (which will make his total stay twenty days.) In this case he will remain a musafir . This is because after he had decided to stay ten more days there were thirteen days of his total stay remaining. Hence at no point did he make the intention to stay for fifteen days. In other words, ‘fifteen days’ is considered from the time he changed his intention and not from the beginning of his stay.

4. The intention of staying fifteen days has to be for staying the full fifteen days at one place. If he makes an intention of staying for 15 days at two different places, and the distance between the two places is such that the adhan of one place cannot be heard at the other, then he will be a musafir in both those places.

E.g. If a person intends staying for 10 days in Makkah and 5 days in Mina he will be a musafir both in Makkah and Mina.

Thus a Haji who arrives in Makkah less than fifteen full days before the morning of the 8 th of Dhu al-Hijjah will be a musafir .

If he arrives in Makkah fifteen days or more before the 8 th then he will be a muqim both in Makkah and Mina.

5. If in the above case (i.e. Law 4) he intends spending all the fifteen nights at one place then he will be a muqim in that place.

6. If both places are so close that each other’s adhan can be heard, then both places will be regarded as one place. He will become a muqim in both places by intending to stay there for 15 days.

7. After becoming a muqim (by firmly intending to stay at a place for fifteen days) if he changes his intention and decides to leave before fifteen days then he will not become a musafir .

8. When he leaves with the intention of eventually travelling to another place that is at a distance of 77 kilometres or more then only will he become a musafir . If that place is less than 77 kilometres away, he will not become a musafir .

OTHER SALAH ON A JOURNEY

1. Sunnah Salah should not be unduly missed during the journey. However if the musafir is in a hurry then, apart from the Sunnah of Fajr , it will be permissible for him to omit the other Sunnah Salahs . If he is not in a hurry nor does he fear his companions leaving him behind then he should offer all the Sunnah Salahs.

2. There is no reduction in the number of raka`at of Sunnah Salah .

3. Sunnah and Nafl Salah can be offered whilst seated in a moving vehicle if it is outside the town. The salah must be commenced facing the Qiblah . Thereafer, if the vehicle turns, resulting in the Qiblah direction changing, the musalli does not have to turn towards the Qiblah .

4. Witr Salah is wajib . Hence it must be offered whilst on a journey as well. If it is missed then qada’ must be made.

5. Qada’ of Salah s missed whilst on a journey will be two rak`ah s for Zuhr , `Asr and `Isha . This applies even when the qada’ is being made at home or as a muqim in any other place.

6. If any Salah, such as Zuhr, is missed before embarking on a journey then qada’ of it whilst on the journey must be made in full i.e. four raka`at .

The principle in laws 5 and 6 above is that the condition of a person, whether musafir or muqim , is considered in the final moments of that Salah . Accordingly the status of the Qada’ Salah (i.e. whether it is two or four raka`at ) will be determined.

THE HOMETOWN (AL-WATAN AL-ASLI)

A person’s hometown is the place where he resides with his family and belongings without having a definite intention of relocating.

1. Immediately upon entering his hometown the musafir will become a muqim whether he intends staying for fifteen days or not.

2. This also applies when a musafir , during the course of his journey, passes through his hometown i.e. he will immediately become a muqim . If he merely bypasses his hometown but doesn’t enter its boundaries then he will remain a musafir .

3. If a person moves to another town and settles there permanently then this second town becomes his hometown and the first town is no longer his hometown.

RULES RELATING TO WOMEN

1. If a woman begins a journey whilst she is in the the state of haid (menstruation) then the distance she covers in that state is not considered as part of the Safar distance. Hence, if the haid continues until she reaches her destination she will not be a musafir .

However if, during the course of the journey, she attains purity from her haid and there is still a distance of 77 km or more to her destination, then she will become a musafir .

2. If when she leaves home she was pure and her haid begins during the course of the journey then she will be a musafir .

3. The hometown of a woman who begins living with her husband after her marriage will become that of her husband’s. Her original hometown (i.e. the place where she was residing with her parents) will no longer remain her hometown.

4. It is a major sin for a woman to travel 77 kilometres or more without her husband or a mature ( baligh ) male mahram . She should not even travel less than 77 kilometres without her husband or mahram .

This law also applies to women travelling for Hajj or `Umrah . A woman must have her husband or a mahram accompanying her in these journeys as well.

5. It is also not permissible for a woman to travel with a mahram who does not fear Allah Ta`ala and does not abide by the laws of Shari`ah .

6. The Wali (male person accompanying the woman) must be able to fulfil the role of a competent Wali in guarding the chastity and honour of the woman.

RULES RELATING TO SALAH ON AN AIRCRAFT, TRAIN, SHIP, etc.

1. Fard Salah has to be offered in a standing posture in a moving ship, train or aircraft.

2. If a person feels dizzy by offering Salah standing or fears that he will fall then he is allowed to sit and offer Salah .

3. The musalli must face the Qiblah whilst offering Salah in a moving vehicle.

4. If the vehicle turns and the direction of the Qiblah changes then he will also have to turn in his Fard Salah towards the Qiblah . *

5. If a person is offering Salah and the vehicle, which has his belongings or family, is about to leave then it will be permissible for him to break his Salah . The Salah must then be offered later.

SALAH WITH JAMA`AH

1. As far as possible Salah should be offered in jama`ah whilst on a journey.

2. A muqim (i.e. a resident or non- musafir ) can follow an imam who is a musafir whether it is an ada’ Salah (i.e. a Salah in its time) or a qada’ Salah .

3. In the above case, when the musafir imam completes his Salah of 2 rak`ah s and makes salam , the muqim follower ( muqtadi ) should stand up without making salam and complete his Salah . He must not recite any Qira’ah in the 2 rak`ah s he is completing. He should merely remain silent for the duration of Surah al-Fatihah .

4. When the musafir imam makes salam , it is preferable ( mustahab ) for him to inform his followers that he is a musafir . It is preferable that he also informs them before commencing the Salah .

5. A musafir can also follow an imam who is a muqim as long as it is within the time of that Salah . If the time has expired then he can follow him for the Fajr and Maghrib Salah s and not for the Zuhr , `Asr , and `Isha Salahs .

FASTING FOR A MUSAFIR

1. A musafir is permitted to abstain from the fast of Ramadan although it is meritorious for him to fast if it isn’t difficult. The qada’ of the fasts missed will have to be made.

2. If a musafir who was not fasting in Ramadan becomes a muqim , either by returning home or by intending to stay at a place for fifteen days, then he has to compulsorily abstain from eating etc. for the rest of the day. However he still has to make qada’ of that day.

3. If he did not eat anything since sehri time then he can make the intention of fasting if it’s before Al-Dahwah Al-Kubra (approximately an hour before zawal .) In this case the fast will be valid and no qada’ is necessary. After this time (i.e. al-dahwah al-kubra ) he cannot make the intention to fast but he still has to abstain from eating for the remainder of the day and qada’ of that day is necessary.

4. If a muqim who is fasting begins a journey then he must complete that fast. He cannot break the fast.

MISCELLANEOUS MASA’IL

1. If a person leaves his home with the intention of travelling 77 kilometres but after travelling a distance less than 77 km, he changes his mind and decides to return home then from the moment he makes the intention of returning, he will no longer remain a musafir . *

[*Al-Durr al-Mukhtar v 2 p 134]

2. It is preferable ( mustahab ) to give adhan and sunnah to say the iqamah whilst on a journey.

3. If a person makes sajdah on something made out of straw or cotton wool he must press his head down firmly such that he cannot press any further. If he does not press it down firmly, but merely places his head lightly, his sajdah will not be valid. The same applies to sajdah on grass.

4. During Salah it is makruh to gather one’s clothes to prevent them from becoming soiled.

5. Whilst on a journey after reading Surah al-Fatihah , in Salah , any other Surah can be recited. The Sunnah Qira’ah for the various Salah does not have to be adhered to.

6. Jumu`ah , `Id and Qurbani are not compulsory upon a traveller. However there is still more reward if these actions are fulfilled even whilst on a journey.

This answer was indexed from Qibla.com, which used to have a repository of Islamic Q&A answered by various scholars. The website is no longer in existence. It has now been transformed into a learning portal with paid Islamic course offering under the brand of Kiflayn .

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