النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Commentary
By not off loading one's goods from an animal when the opportunity arises, causes it to be
unnecessarily burdened. According to some scholars, it is desirable that a rider should not
even eat until he has given fodder to his animal.
CHAPTER 169
باب إعانة الرفيق
Chapter on helping one's travel companion
في الباب أحاديث كثيرة تقدمت كحديث : (( وَاللهُ فِي عَوْنِ العَبْدِ مَا كَانَ العَبْدُ فِي عَوْنِ أَخِيهِ ))
. وحديث : (( كُلُّ مَعْرُوفٍ صَدَقَةٍ )) وَأَشْبَاهِهِما .
Several ahādīth in this regard were quoted in previous chapters. For example:
"Allāh &s continues helping a person as long as he helps his brother," and
"Every act of kindness is a charity."
Hadith 969
٤، قَالَ: بَيْنَمَا نَحْنُ فِي سَفَرٍ إِذْ جَاءَ رَجُلٌ عَلَى رَاحِلَةٍ لَهُ ، فَجَعَلَ
وعن أبي سعيد الخدري
يَصْرِفُ بَصَرَهُ يَمِينَاً وَشِمَالاَ ، فَقَالَ رسولُ اللهِ ﴿: ((مَنْ كَانَ مَعَهُ فَضْلُ ظَهْرٍ فَلْيَعُدْ بِهِ
عَلَى مَنْ لاَ ظَهْرَ لَهُ ، وَمَنْ كَانَ لَهُ فَضْلُ زَادٍ فَلْيَعُدْ بِهِ عَلَى مَنْ لاَ زَادَ لَهُ )) ، فَذَكَرَ مِنْ أَصْنَافِ
المَالِ مَا ذَكَرَهُ، حَتَّى رَأيْنَا ، أَنَّهُ لاَ حَقَّ لَأَحَدٍ مِنَّا فِي فَضْلٍ . رواه مسلم .
Abū Sa'īd al-Khudrī
narrates: "While we were on a journey, a man
riding his animal came to us and began looking to his right and left. The
Messenger of Allah
said: 'One who has a spare animal should give it
to the one who does not. One who has extra provisions should give to the
one who does not.' He
continued mentioning various types of wealth
until we began to think that none of us has any right to anything extra."
(Muslim, Bayhaqī)
Commentary
The rider in this hadith was in such dire straits that he began looking around trying to see

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whether he could get another camel or some provisions for himself. The Messenger of Allah
noticed his poverty and encouraged the Șahabah
to assist him. This in essence is
the beautiful humanitarian teachings of Islam. It encourages kindness and generosity and
discourages greed and selfishness.
Hadith 970
: أَنَّهُ أَرَادَ أَنْ يَغْزُوَ، فَقَالَ: ((يَا مَعْشَرَ المُهَاجِرِينَ
وعن جابر نَ ◌ّهُ ، عن رسول الله
وَالأَنْصَارِ ، إن مِنْ إِخْوَانِكُمْ قَوْماً لَيْسَ لَهُمْ مَالٌ ، وَلاَ عَشِيرَةٌ ، فَلْيَضُمَّ أَحَدِكُمْ إِلَيْهِ الرَّجُلَيْنِ
أَوَ الثَّلاَثَةَ، فَمَا لَأَحَدِنَا مِنْ ظَهْرٍ يَحْمِلُهُ إِلَّ عُقْبٌ كَعُقْبَةٍ )) يَعْنِي أَحَدِهِمْ ، قَالَ : فَضَمَمْتُ إِلَيَّ
اثْنَيْنِ أَوْ ثَلاَثَةً مَا لِي إِلاَّ عُقْبَةٌ كَعقبة أحَدِهِمْ مِنْ جَمَلِي . رواه أبو داود .
Jābir dog narrates that the Messenger of Allah
intended to go out for an
expedition and he said: "O assembly of Muhajirīn and Ansar! Among your
brothers are people who have no possessions and no family. Each of you
should therefore attach two or three of them to himself." Therefore, those
of us who had conveyances would take equal turns with them in riding
them. Jabir 4% said: "I also attached two or three of them to myself and I
had a turn to ride my camel just as they had turns to ride it." (Abū Dāwūd)
Commentary
During the initial stages of Islam, the Muslims were forced to leave behind their wealth and
families in Makkah Mukarramah and migrate to Madinah Munawwarah. The Messenger
therefore encouraged the people of Madinah to assist the Muhajirin of Makkah. As this hadith
mentions, the Ansar complied to such an extent that they gave preference to their Muslim
brothers over themselves. They sacrificed all that they had for their brothers and assisted
them wherever they could.
Hadith 971
يَتَخَلَّفُ فِي الْمَسيرِ ، فَيُزْجِي الضَّعِيف ، وَيُرْدِفُ وَيَدْعُو لَهُ
وعنه ، قَالَ : كَانَ رسول الله
. رواه أبو داود بإسناد حسن .
Jābir
" narrates: "During a journey, the Messenger of Allah
would go
to the rear so that he could urge the weak, or mount its rider behind him
and supplicate for him." (Abū Dāwūd)

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Commentary
The Messenger of Allah
was a perfect example of humility. During journeys, he would
move to the rear of the army so that he could assist the weak and helpless. His concern for
their well-being was amazing. He would further supplicate on their behalf so that their spirits
would be raised and they would continue to advance.
Additional Points
v The leader of an army may command from the front or may move to the middle or rear
according to circumstances and strategic needs.
v The leader of an army or group should take into consideration those who are weak.
CHAPTER 170
باب ما يقول إذا ركب دَابَّة للسفر
Chapter on the supplication one should make when mounting his
conveyance
قَالَ الله تَعَالَى: ﴿وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُوْنَ لِتَسْتَوْا عَلَى ظُهُوْرِهِ ثُمَّ
تَذْكُرُوا نِعْمَةَ رَبَّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُوْلُوْا سُبْحُنَ الَّذِئْ سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ
مُقْرِنِيْنَ وَاِنّا إِلَى رَبِّنَا لَمُنْقَلِبُوْنَ﴾ [ الزخرف: ١٢ -١٣].
Allāh &s says: " ... and made ships and animals which you ride. That you may
be seated on their backs and then remember the bounty of your Sustainer
when you mount and say: 'Pure is Allah who has placed this at our service
whereas we would never have been able to control it.' And our return will
surely be to our Sustainer." (Sūrah al-Zukhruf, 12-13)
Hadith 972
كَانَ إِذَا اسْتَوَى عَلَى بَعِيرِهِ خَارِجاً إِلَى سَفَرٍ ، كَبَّرَ
: أن رسول الله
وعن ابن عمر
ثلاثاً، ثُمَّ قَالَ: (( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ، وَإِنَّا إِلَى رَبَّنَا لَمُنْقَلْبُونَ
. اللَّهُمَّ إنا نسألكَ في سفرنا هذا البرّ والَقوى، ومنَ العملِ ما ترضى ، اللَّهُمَّ هَوِّن عَلَيْنَا
سَفَرَنَا هَذَا، وَاطْوِ عَنَّا بُعْدَهُ . اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ ، والخَلِفَةُ فِي الأَهْلِ . اللَّهُمَّ
إِنِّي أعُوذُ بِكَ مِنْ وَعْنَاءِ السَّفَرِ ، وَكَابَةِ المَنْظَرِ ، وَسُوءِ المُنْقَلَبِ في المالِ وَالأَهْلِ وَالوَلَدِ ))

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وَإِذَا رَجَعَ قَالَهُنَّ وَزَادَ فِيهِنَّ : ((آيِبُونَ ، تَائِبُونَ ، عَابِدُونَ، لِرَبَّا حَامِدُونَ )) رواه مسلم .
مَعْنَى (( مُقْرِنِينَ )) : مُطِيقِينَ . وَ(( الوَعْتَاءُ)) بفتحِ الواوِ وَإِسكان العين المهملة وبالثاء
المثلثة وبالمد وَهِيَ : الشِّدَّةُ. وَ((الكَابَةُ)) بِالمَدِّ ، وَهِيَ : تَغَيُّرُ النَّفْسِ مِنْ حُزْنٍ وَنَحْوِهِ .
وَ((المُنْقَلَبُ )) : المَرْجِعُ .
Ibn 'Umar &
s narrates that when the Messenger of Allah
sat on his
camel to depart on a journey, he would say the takbīr (Allahu Akbar - 'Allah
is the greatest') three times. He would then say: "Pure is Allah who has
placed this at our service whereas we would never have been able to control
it. And our return will surely be to our Sustainer. O Allah, we ask You in
this journey of ours for righteousness and piety, and actions which You
are pleased with. O Allah, make this journey of ours easy and shorten its
distance for us. O Allah, You alone are the companion in the journey and
the guardian in the family. O Allah, I seek refuge in You from the difficulties
of the journey, from any sight which is undesirable and from finding an evil
condition upon my return in respect of my wealth, family and children."
When he returned from a journey, he would say the same and add: "We
are returning, repenting, worshipping our Sustainer, and praising Him."
(Muslim, Abū Dāwūd)
Commentary
This is a very comprehensive supplication in which one praises Allah &S, remembers the
Hereafter, asks for the ability to carry out noble actions and abstain from wrong, and seeks
protection for oneself and one's family.
Hadith 973
إِذَا سَافَرَ يَتَعَوَّذُ مِنْ وَعْنَاءِ السَّفَرِ
، قَال : كَانَ رسول الله
وعن عبد الله بن سَرچِسَ
، وَكَابَةِ المُنْقَلَبِ ، وَالْحَوْرِ بَعْدَ الكَوْنِ ، وَدَعْوَةِ المَظْلُومِ ، وَسُوءِ المَنْظَرِ فِي الأَهْلِ وَالمَالِ
. رواه مسلم .
هكذا هُوَ في صحيح مسلم : ((الحَوْر بَعْدَ الكَوْنِ )) بالنون ، وكذا رواه الترمذي والنسائي
، قَالَ الترمذي : وَيُرْوَى ((الكوْرُ)) بالراءِ ، وَكِلاهما لَهُ وجه .
قَالَ العلماءُ : ومعناه بالنون والراءِ جَميعاً: الرُّجُوعُ مِنَ الاسْتِقَامَةِ أَوِ الزِّيَادَةِ إِلَى النَّقْصِ
. قالوا : ورِوايةُ الرَّاءِ مَأْخُوذَةٌ مِنْ تَكْوِيرِ العِمَامَةِ وَهُوَ لَفُّهَا وَجَمْعُهَا . ورواية النون ، مِنَ

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الكَوْنِ ، مَصْدَرُ كَانَ يَكُونُ كَونَاً : إِذَا وُجِدَ وَاسْتَقَرَّ .
'Abdullah ibn Sarjis
narrates: "When the Messenger of Allah
embarked on a journey, he would seek refuge from the difficulties of the
journey, from an undesirable return, from retrogression after progress,
from the supplication of the oppressed, and experiencing an evil condition
in respect of family and wealth." (Muslim, Tirmidhi)
Scholars say that the meaning of (substance) is to return from a stable
state or a state of increase to a state of decrease.
Vocabulary and Definitions
Both the words, الحَوْر and ◌ِالكَوْن are narrated in various narrations of this hadith. الحوْر refers
to untying the folds of a turban, whilst ,'< refers to tying them. This is an expression to
indicate a good condition being replaced by an evil one, for example, disbelief after believing
and sin after obedience. I means to be steadfast. Therefore, it refers to being misguided
after being steadfast on good, or being lax in acts of obedience after being steadfast.
Commentary
We are warned against the supplication of the oppressed because it is definitely accepted
by Allah Ks, even if the oppressed is a disbeliever. A hadith states that there is no barrier
between the oppressed person's supplication and Allah &S. (Bukhari) Scholars state that if
one has oppressed or wronged any person, then he should seek his pardon and attempt
to undo the wrong as soon as possible. This applies particularly before one proceeds on
a journey because it becomes problematic if one does not return from the journey or if
one is afflicted by the effects of such a supplication during the journey. Even during the
course of a journey, one should be extremely careful not to oppress others by being unjust
in transactions, discourteous towards fellow travellers, etc.
Hadīth 974
وعن عَلِي بن ربيعة ، قَالَ: شهدت عليّ بن أبي طالبٍ ﴿هَ، أَتِيَ بِدَابَّةٍ لِيَرْكَبَهَا ، فَلَمَّا وَضَعَ
رِجْلَهُ فِي الرِّكَابِ ، قَالَ: بِسْمِ اللهِ ، فَلَمَّا اسْتَوَى عَلَى ظَهْرِهَا، قَالَ: الحَمْدُ للهِ ثم قَالَ
سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ، وَإِنَّا إِلَى رَبَّنَا لَمُنْقَلِبُونَ، ثُمَّ قَالَ : الحَمْدُ
اللهِ ، ثَلاثَ مَرَّاتٍ، ثُمَّ قَالَ: اللهُ أَكْبَرُ ، ثَلاثَ مَرَّاتٍ ، ثُمَّ قَالَ : سُبْحَانَكَ إنّي ظَلَمْتُ نَفْسِي
فَاغْفِرْ لِي إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّ أَنْتَ، ثُمَّ ضَحِكَ ، فَقيلَ: يَا أمِيرَ الْمُؤْمِنِينَ ، مِنْ أَيِّ شَيْءٍ
ضَحِكْتَ ؟ قَالَ : رَأيْتُ النبيَّ ﴿ فَعَلَ كَمَا فَعَلْتُ ثُمَّ ضَحِكَ ، فقُلْتُ: يَا رسول اللهِ ، مِنْ

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أيِّ شَيْءٍ ضَحِكْتَ ؟ قَالَ : ((إنَّ رَبَّكَ سُبْحَانَهِ يَعْجَبُ مِنْ عَبْدِهِ إِذَا قَالَ : اغْفِرْ لِي ذُنُوبِي ،
يَعْلَمُ أَنَّهُ لاَ يَغْفِرُ الذُّنُوبَ غَيْرِي)) رواه أَبُو داود والترمذي ، وقال: (( حديث حسن ))،
وفي بعض النسخ: (( حسن صحيح )). وهذا لفظ أبي داود .
'Alī ibn Rabī ah narrates: "I once saw an animal brought to 'Alī ibn Abī Țālib
to ride. When he placed his foot in the stirrup, he said: 'In the name
of Allah.' When he sat upright on its back, he said: 'All praise be to Allah.'
He then said: 'Pure is Allah who has placed this at our service whereas we
would never have been able to control it. And our return will surely be to
our Sustainer.' He then said: 'All praise be to Allah' three times, and 'Allah
is the greatest' three times. He then said: 'Glory be to You. I have wronged
myself so forgive me. None forgives sins besides You.' He then smiled and
was asked: 'O Amīr al-Mu'minin, why did you smile?' He replied: 'I saw the
Messenger of Allah
doing as I did and then he smiled. So I asked him,
'O Messenger of Allah, why did you smile?' He replied: 'Your Sustainer
marvels as His servant when he says: 'Forgive me for my sins' knowing full
well that no one other than I (Allah) forgives sins."" (Abū Dāwūd, Tirmidhī)
Commentary
One should recite bismillah when mounting one's conveyance. Another narration states,
"Shaitan remains on the back of your conveyance, so when you sit upon it, recite bismillah."
(Dārimī) Similarly, one should praise Allāh &s before utilising the bounty of the conveyance
He has provided.
Additional Points
v The Șahabah
imitated the Messenger of Allah
in every possible way due to their
love for him.
CHAPTER 171
باب تكبير المسافر إِذَا صعد الثنايا وشبهها وتسبيحه إِذَا هبط الأودية ونحوها والنهي عن المبالغة
برفع الصوت بالتکبیر ونحوه
Chapter on a traveller saying "Allahu Akbar" when he ascends a mountain
pass or the like thereof, "Subhanallah" when he descends a valley or the like
thereof, and the prohibition of raising the voice when saying these words

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Hadith 975
عن جابر عليه، قَالَ: كُنَّا إِذَا صَعِدْنَا كَبَّرْنَا، وَإِذَا نَزَلْنَا سَبَّحْنَا. رواه البخاري .
Jābir
narrates: "When ascending we would say 'Allah is the greatest'
and when descending we would say 'Glory be to Allah.' (Bukhārī)
Commentary
The wisdom of reciting Allahu Akbar (Allah is the greatest) when ascending is in order to
negate the superiority of an elevated place entering the heart. Ascending or being at an
elevated point is pleasing to the carnal desires, since there is within it a feeling of greatness
which one perceives. We are taught to counter this by remembering the majesty of Allah des
and that He is greater than everything.
When descending, one goes from an elevated place to a lower place. This is a decline or a
defect. However, as Allāh &s is free from all defects and weaknesses, by reciting Subhanallah
(Glory be to Allah), one declares that there is only loftiness and perfection in the Being of
Allāh &s, whereas in all other objects, there is elevation as well as defects and blemishes.
Another reason is that a low place is a place of constriction. When one declares Allah's des
glory, it creates ease and safety like Yūnus
was saved from grief in the darkness of the
belly of the fish.
Hadith 976
﴿ وجيُوشُهُ إِذَا عَلَوا الثَّايَا كَبَّرُوا، وَإِذَا هَبَطُوا سَبَّحُوا
وعن ابن عمرَ تَهَا، قَالَ: كَانَ النَّبِيُّ
. رواه أبو داود بإسناد صحيح .
Ibn 'Umar
narrates: "When the Messenger of Allah
and his armies
went up a hill, they would say 'Allah is the greatest', and when they descended
into a valley, they would say 'Glory be to Allah'." (Abū Dawud)
Commentary
This is not confined to journeys only. When a person is ascending or descending in any way
such as climbing stairs or descending in an elevator, these words should also be recited.
Hadith 977
وعنه ، قَالَ: كَانَ النَّبِ ﴿ إِذَا قَفَلَ مِنَ الحَجِّ أَوْ العُمْرَةِ ، كُلَّمَا أَوْفَى عَلَى ثَنِيَّةٍ أَوْ فَدْفَدٍ كَبَّرَ
ثَلاثَا ، ثُمَّ قَالَ: ((لاَ إِلهَ إِلَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ ، لَهُ المُلْكُ وَلَهُ الحَمْدُ ، وَهُوَ عَلَى كُلِّ

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شَيْءٍ قَدِيرٌ . آيِبُونَ ، تَائِبُونَ ، عَابِدُونَ، سَاجِدُونَ ، لِرَبِّنَا حَامِدُونَ، صَدَقَ اللهُ وَعْدَهُ، وَنَصَرَ
عَبْدَهُ ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ )) متفقٌ عَلَيْهِ .
وفي رواية لمسلم : إِذَا قَفَلَ مِنَ الجُيُوشِ أَو السَّرَايَا أَو الحَجِّ أَو الْعُمْرَةِ .
قَوْلُهُ: ((أَوْفَى)) أَيْ: ارْتَفَعَ ، وَقَوْلُه: ((فَدْفَدٍ )) هُوَ بفتح الفاتَينِ بينهما دال مهملة
ساكِنة ، وَآخِرِه دال أخرى وَهُوَ : ((الغَلِيظُ المُرْتَفِعُ مِنَ الأرضِ )) .
Ibn 'Umar
narrates that when the Messenger of Allah
would return
from Haj or 'Umrah, then each time he ascended a hill or incline, he would
say 'Allahu Akbar' three times and then say: "There is none worthy of worship
besides Allah. He is one and has no partner. To Him belongs the kingdom
and to Him is all praise. He has power over everything. We are returning,
repenting, worshipping, prostrating to our Sustainer and praising Him.
Allah has fulfilled His promise, helped His servant, and He defeated the
armies alone." (Bukhārī, Muslim, Tirmidhī)
A narration of Muslim has: "When he returned from military campaigns,
expeditions, Haj or 'Umrah."
Hadith 978
وعن أبي هريرة ﴿له: أنَّ رجلاً قَالَ: يَا رسول الله ، إنّي أُريدُ أنْ أُسَافِرَ فَأَوْصِني ، قَالَ :
((عَلَيْكَ بِتَقْوَى اللهِ ، وَالتَّكْبِيرِ عَلَى كُلِّ شَرَفٍ)) فَلَمَّا وَلَّى الرَّجُلُ، قَالَ: ((اللَّهُمَّ اْوٍ لَهُ
الْبُعْدَ ، وَهَوِّنْ عَلَيْهِ السَّفَرَ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Abū Hurayrah 4% narrates that a man said: "O Messenger of Allah, I intend
embarking on a journey, so please give me some advice." He said: "Regard
the fear of Allah as binding upon yourself, and say the takbir (Allahu Akbar)
at every incline." When the man turned to leave, he said: "O Allah, shorten
the distance for him and make the journey easy for him." (Tirmidhi)
Commentary
The Messenger
advised him to adhere to taqwa because while travelling a person generally
becomes lax and unmindful of the regulations of Islam.
"Shorten the distance" according to some scholars refers to a physical shortening where
the earth is folded up. Others interpret it figuratively to mean that Allah wes grants one the

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fervour and strength to complete the journey easily, and provides a good conveyance by
which he can arrive at his destination in comfort, free from difficulties.
Additional Points
v A person who is setting out on a journey should seek the guidance and du'as of those
who are knowledgeable and pious.
v One should advise a traveller to fear Allah &s at all times and teach him the etiquettes
of travelling.
v One should supplicate for easiness and safety for a person who is setting out on a journey.
Hadith 979
فِي سَفَرٍ ، فَكُنَّا إِذَا أَشْرَفْنَا عَلَى وَادٍ
وعن أَبي موسى الأشعريِّ بَّهِ ، قَالَ: كَّا مَعَ النبيِّ
﴾: ((يَا أَيُّهَا النَّاسُ، ارْبَعُوا عَلَى أَنْفُسِكُمْ،
هَلَّلْنَا وَكَبَّرْنَا وَارْتَفَعَتْ أَصْوَاتُنَا، فَقَالَ النبيُّ
فَإِنَّكُمْ لاَ تَدْعُونَ أَصَمَّ وَلاَ غَائِباً ، إِنَّهُ مَعَكُمْ ، إِنَّهُ سَمِيعٌ قَرِيبٌ )) متفقٌ عَلَيْهِ .
((ارْبَعُوا)) بفتحِ الباءِ الموحدةِ أَيْ : ارْتُقُوا بِأَنْفُسِكُمْ .
Abū Mūsā al-Ash'arī 4% narrates: "We were on a journey with the Messenger
of Allāh
and when we used to climb a valley, we would say 'Lā ilāha
illallah' and the takbir with our voices raised. The Messenger of Allah
said: 'O people! Be kind to yourselves. You are not calling upon a being
who is deaf or absent. He is with you. He is all-hearing and close." (Bukhārī,
Muslim, Bayhaqī)
Commentary
The Messenger of Allah
advised the Șahabah to recite dhikr in a moderate tone and a
dignified manner. There is no need to shout as Allah & is All-Hearing and, as the Qur'an
explains, He is closer to a person than his jugular vein.
The lesson taught in this hadith is also mentioned in the Qur'an,
﴿وَإِذَا سَأَلَكَ عِبَادِىْ عَنِّى فَإِنِّىْ قَرِيْبٌ﴾
And when My bondsmen ask You about Me, verily I am close by. (Sūrah al-
Baqarah, 186)
The hadith does not negate the permissibility of dhikr in an audible tone, but prohibits jahr-
mufrit (performing dhikr in an excessively loud voice).

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CHAPTER 172
باب استحباب الدعاء في السفر
Chapter on the desirability of supplicating while on a journey
Hadith 980
: ((ثلاثُ دَعَوَاتٍ مُسْتَجَابَاتِ لاَ شَكَّ فِيهِنَّ
وعن أبي هريرة وطُهُ، قَالَ : قَالَ رسولُ الله
: دَعْوَةُ المَظْلُومِ ، وَدَعْوَةُ الْمُسَافِرِ ، وَدَعْوَةُ الوَالِدِ عَلَى وَلَدِهِ )) رواه أبو داود والترمذي ،
وقال : (( حديث حسن )). وليس في رواية أبي داود : ((عَلَى وَلَدِهِ )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
supplications of three people are undoubtedly accepted: the supplication
of the oppressed, the supplication of a traveller, and the supplication of
the father against his child." (Abū Dawūd, Tirmidhī, Ibn Mājah)
Commentary
The du'a' of an oppressed person against the oppressor is readily accepted by Allah
because of the sincerity with which it is made. The oppressed person realises that there
is none who can assist him but Allah &, hence he focuses fully towards Allah &S. The
Messenger of Allah
said, "Beware of the supplication of the oppressed, because there is
no barrier between it and Allah .s."
The du'a' of a traveller is readily accepted by Allah &s because he endures the difficulties
associated with travel. He knows that the only Being who can assist him is Allah &S. He
realises his lack of means and resources and therefore supplicates with great fervour and
conviction. In addition, if someone assists him, he appreciates it greatly and his supplication
for him is heartfelt and sincere.
The du'a' of a parent is also readily accepted by Allah &s. Parents possess extreme love
for their children, hence they graciously give preference to their children over themselves.
The supplications which they render for their children are based on love and sincerity. On
the other hand, when a parent curses his children, it is in all probability due to excessive
oppression and injustice from the side of the children, hence such a curse also reaches the
Divine Court very quickly.

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CHAPTER 173
باب مَا يدعو بِهِ إِذَا خاف ناساً أَوْ غيرهم
Chapter on what supplication to make when one fears people or something
else
Hadith 981
كَانَ إِذَا خَافَ قَوْماً، قَالَ : ((اللَّهُمَّ إِنَّا
عن أَبي موسى الأشعريِّ هِ: أنَّ رسولَ الله
نَجْعَلُكَ فِي نُحُورِهِمْ ، وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ )) رواه أبو داود والنسائي بإسنادٍ صحيحٍ .
Abū Mūsā al-Ash‘arī
narrates that when the Messenger of Allah
feared any people, he would say: "O Allah, we place You at their throats,
and we seek Your refuge from their evil." (Ahmad, Abū Dāwūd, Bayhaqī)
Vocabulary and Definitions
is the plural of ~ (throat) which refers to the upper portion of the neck where animals
are slaughtered. "O Allah, we place You at their throats," therefore means, "O Allah, we place
You as a barrier between us and them. Only You can repel from us their evil and that which
is concealed within their bosoms." The throat has been specified because it is generally the
point of attack during combat.
Commentary
This du'a' should be read at times of danger. During a journey, there is a greater fear of being
harmed by enemies, hence one should focus towards Allah &s at such a time and recite this
du'a'.
CHAPTER 174
باب ما يقول إِذَا نزل منزلاً
Chapter on what to say when stopping over at a place
Hadith 982
عن خولة بنتِ حَكِيمِ ﴾، قالت: سَمِعْتُ رسولَ اللهِ ﴿ه، يَقُولُ: ((مَنْ نَزَلَ مَنْزِلاَ ثُمَّ قَالَ

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: أَعُوذُ بِكَلِمَاتِ اللهِ النَّمَّاتِ مِنْ شَرِّ مَا خَلَقَ ، لَمْ يَضُرَّهُ شَيْءٌ حَتَّى يَرْتَحِلَ مِنْ مَنْزِلِهِ ذَلِكَ
)) رواه مسلم .
Khaulah bint Hakim ws narrates: I heard the Messenger of Allah
saying:
"One who stops over at a place and says, "I seek refuge with the perfect
words of Allah from the evil of that which He has created," nothing will
harm him until he departs from that place. (Muslim, Ahmad, Tirmidhī)
Vocabulary and Definitions
The "perfect words" refer to the qualities of Allah &'s which have been perpetually associated
with Allah &S. They have no weaknesses or shortcomings.
Hadith 983
وعن ابن عمر ﴿هَا، قَالَ: كَانَ رسول الله ﴿ إِذَا سَافَرَ فَأَقْبَلَ اللَّيْلُ، قَالَ: ((يَا أَرْضُ، رَبِّي
وَرَبُّكِ اللهُ ، أعُوذُ بِاللهِ مِنْ شَرِّكِ وَشَرِّ مَا فِيكِ ، وَشَرِّ مَا خُلِقَ فِيكِ ، وَشَرِّ مَا يَدِبُّ عَلَيْكِ ،
وَأَعُوذُ بِاللهِ مِنْ شَرِّ أسَدٍ وَأَسْوَدٍ ، وَمِنَ الحَيَّةِ وَالعَقْرَبِ ، وَمِنْ سَاكِنِ البَلَدِ ، وَمِنْ وَالِدٍ وَمَا
وَلَدَ )) رواه أَبُو داود .
وَ((الأَسْوَدُ )): الشَّخْصُ ، قَالَ الخَطَّائِيُّ: وَ((سَاكِنُ البَلَدِ )): هُمُ الجِنُّ الَّذِينَ هُمْ سُكَّانُ
الأَرْضِ . قَالَ : وَالْبَلَدِ مِنَ الأَرْضِ: مَا كَانَ مَأْوَى الحَيَوانِ ، وَإِنْ لَمْ يَكُنْ فِيهِ بِنَاءٌ وَمَنَازلُ .
قَالَ: وَيَحْتَمِلُ أَنَّ المُرَادَ : (( بِالوَالِدِ )) إبليسُ : ((وَمَا وَلَدَ )) : الشَّيَاطِينُ .
Ibn 'Umar
,narrates that when the Messenger of Allah
was on a
journey and night approached, he would say: "O earth, my Sustainer and
your Sustainer is Allah. I seek refuge in Allah from your evil, the evil
that is in you, the evil that is created in you, and the evil that creeps on
you. I seek refuge in Allah from the evil of the lion and large snake, from
the snake and scorpion, from the jinn of the land, from Shaitan and his
offspring." (Abū Dāwūd)
Vocabulary and Definitions
While 's'yı has been translated as a "large snake" it may also refer to an oppressor or open
sinner.
Commentary
This is a comprehensive du'a' in which a person seeks Allah's &s refuge from both physical

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and spiritual enemies. Physical enemies include other humans, animals, jinn, etc. while
spiritual enemies include Shaitan and his offspring.
CHAPTER 175
باب استحباب تعجيل المسافر الرجوع إِلَی أهله إِذَا قضى حاجته
Chapter on the desirability of a traveller hastening in his return to his
family after fulfilling his objective
Hadith 984
٤، قَالَ : ((السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ، يَمْنَعُ أحَدَكُمْ
عن أَبي هريرة ﴿ه: أنَّ رسول الله ﴿
طَعَامَهُ وَشَرابَهُ وَنَوْمَهُ، فَإِذَا قَضَى أحَدُكُمْ نَهْمَتَهُ مِنْ سَفَرِهِ ، فَلْيُعَجِّلْ إِلَى أَهْلِهِ )) متفقٌ عَلَيْهِ .
((نَهْمَتَهُ )) : مَقْصُودهُ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Travelling
is a form of punishment. It deprives a person of his food, drink and sleep.
So when any of you fulfils the objective of his journey, he should hasten
in returning to his family." (Bukhārī, Muslim)
Commentary
A journey has been referred to as a form of punishment because during a journey, one has
to bear physical as well as spiritual difficulties. Physical difficulties include exposure to cold
and heat, changes to one's food, drink and other conveniences, separation from family, etc.
Spiritual difficulties include being deprived of Jumu'ah șalāh, salah in congregation, difficulty
in performing wudū', ghusl, fasting, etc. For these reasons, one should return as quickly as
possible after fulfilling the objective of one's journey.
CHAPTER 176
باب استحباب القدوم عَلَى أهله نهاراً و كراهته في الليل لغير حاجة
Chapter on the desirability of returning to one's family during the day, and
the dislike of returning at night without any reason

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Hadith 985
، قَالَ : ((إِذَا أطال أحَدُكُمُ الغَيْبَةَ فَلاَ يَطْرُقَنَّ أَهْلَهُ لَيْلاً)) .
: أنّ رسول الله
عن جابر رپبه
نَهَى أنْ يَطْرُقَ الرَّجُلُ أهْلَهُ لَيْلاً . متفقٌ عَلَيْهِ .
وفي روايةٍ : أن رسول الله
Jābir
narrates that the Messenger of Allah
said: "When any of you
is away from home for a long time, he should not return to his family at
night."
Another narration has that the Messenger of Allah
forbade a man from
returning to his family at night. (Bukhārī, Muslim, Ahmad)
Commentary
A man should return during the day and not at night so that his wife may have the opportunity
of dressing up and beautifying herself for his return. This will enhance the marital relationship
and create a greater desire within them to meet each other.
Another reason for the prohibition of returning at night is that during times of the past,
communication was difficult, hence if a person entered the house at night and the family
members were unaware of his identity, it could cause them to fear that a thief had entered
their home.
A third reason is that a woman who lives alone may sometimes request a male family member
to sleep in her home due to fear of being alone. If the husband enters and finds someone
he does not expect, he may instinctively kill him. This applied particularly in bygone days
when lighting was a problem.
This prohibition applies to long journeys. If the destination is close or the wife is aware that
her husband will return at a particular time, then there is no harm in him returning home
at night.
Hadith 986
وعن أنسٍ ﴿هَ، قَالَ: كَانَ رسولُ اللهِ ﴿ لا يَطْرُقُ أهْلَهُ لَيْلاً، وَكَانَ يَأْتِيهِمْ غُدْوَةً أَوْ عَشِيَّةً
. متفقٌ عَلَيْهِ .
(( الُّرُوقُ )) : المَجِيءُ فِي اللَّيْلِ .
Anas age narrates: "The Messenger of Allah
would not return to his family
at night. He would only arrive in the morning or evening." (Bukhārī, Muslim)

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CHAPTER 177
باب مَا يقول إِذَا رجع وإذا رأى بلدته
Chapter on what to say when one returns and sees his town
فِيهِ حَدِيثُ ابنِ عمرَ السَّابِقُ في باب تكبيرِ المسافِرِ إِذَا صَعِدَ الثَّنَايَا .
The hadith of Ibn 'Umar wos which was quoted in the chapter on saying the
takbir when climbing an elevated place is applicable here.
Hadīth 987
حَتَّى إِذَا كُنَّا بِظَهْرِ الْمَدِينَةِ ، قَالَ: (( آيِبُونَ ،
وعن أنس ﴿هُ ، قَالَ : أقْبَلْنَا مَعَ النَّبِيِّ
تَائِبُونَ، عَابِدُونَ ، لِرَبِّنَا حَامِدُونَ )) فَلَمْ يَزَلْ يَقُولُ ذَلِكَ حَتَّى قَدِمْنَا المَدِينَةَ . رواه مسلم .
Anas 4% narrates: "We returned with the Messenger of Allah
until we
were in sight of Madinah. He said: 'We are returning, repenting, worshipping
our Sustainer, and praising Him.' He continued saying this until we reached
Madīnah." (Muslim, Tirmidhī, Ahmad)
Commentary
When returning from a journey, one should continuously recite this du'a' from the outskirts
of one's home town. The du'a' teaches us not to be proud of our accomplishments on the
journey. Instead, we should realise that we are merely Allah's &s servants and every success is
only through His grace and kindness. We should therefore praise Him and request forgiveness
for our shortcomings.
The sequence of the du'a' is significant. One first repents as a form of purification, then one
turns towards good actions and finally praises Allah & for granting him the ability.
CHAPTER 178
باب استحباب ابتداء القادم بالمسجد الذي في جواره وصلاته فیه ر کعتین
Chapter on the desirability of one who returns to first go to the masjid in his
area and perform two rak'āts of salah

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Hadīth 988
كَانَ إِذَا قَدِمَ مِنْ سَفَرٍ ، بَدَأَ بِالْمَسْجِدِ فَرَكَعَ فِهِ
عن كعب بن مالِك ◌ّهِ : أنَّ رسولَ الله
رَكْعَتَيْنِ . متفقٌ عَلَيْهِ .
Ka'b ibn Malik 4% narrates that when the Messenger of Allah
returned
from a journey, he would first go to the masjid and offer two rak'āts of salāh.
(Bukhārī, Muslim, Abū Dāwūd, Ahmad)
Commentary
On returning from a journey, one should first proceed to the local masjid and perform two
rak'āts of salah in gratitude to Allah &s for granting a safe return and protection from the
difficulties of the journey. Another reason is that by doing so one commences his stay in his
home with the worship of Allah des.
CHAPTER 179
باب تحريم سفر المرأة وحدها
Chapter on the prohibition of a woman travelling on her own
Hadith 989
عن أَبي هريرة ﴿ه، قَالَ: قَالَ رسولُ اللهِ ﴿: ((لاَ يَحِلُّ لامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَومِ الآخِرِ
تُسَافِرُ مَسِيرَةَ يَوْمٍ وَلَيْلَةٍ إِلَّ مَعَ ذِي مَحْرَمٍ عَلَيْهَا )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "It is not
permissible for a woman who believes in Allah and the Last Day to travel
the distance of a day and a night without a mahram accompanying her."
(Bukhārī, Muslim)
Vocabulary and Definitions
A mahram for a woman refers to her husband or a close male relative with whom marriage is
forbidden such as her brother, father, son, maternal or paternal uncle, grandfather or nephew.
Cousins, brothers-in-law, and paternal and maternal aunts' husbands are not her mahrams.
For the purposes of travel a mahram also needs to have sound intelligence and must have
reached the age of maturity (bulūgh).

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Commentary
While this hadith mentions one day's journey, others mention two and even three days.
Scholars have explained that a woman should never travel without a mahram for a distance
of three days (that is 77 kilometres or more). However, if there is a fear of evil, shamelessness
and immorality, as is generally the case nowadays, then she should not travel for even a day's
journey without a mahram. Shaikh 'Abd al-Haq Dehlawi &> stated that the objective of these
varying narrations is not to grant permission for travelling a particular distance, rather a
woman is being commanded not to travel without a mahram, whether it is the distance of
one day or three days.
Hadith 990
: أَنْهَ سَمِعَ النبيَّ ◌ُ﴾، يقول: ((لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلَّ وَمَعَهَا ذُو
وعن ابن عباس رضي
مَحْرَمٍ ، وَلاَ تُسَافِرُ المَرْأَةُ إِلَّ مَعَ ذِي مَحْرَمٍ)) فَقَالَ لَهُ رَجُلٌ: يَا رسولَ الله، إنَّ امْرَأْتِي خَرَجَتْ
حَاجَّةً ، وَإِنِّي اكْتُتِبْتُ فِي غَزْوَةٍ كَذَا وَكَذَا؟ قَالَ : (( انْطَلِقْ فَحُجَّ مَعَ امْرَأَتِكَ )) متفقٌ عَلَيْهِ .
Ibn 'Abbas K
narrates that he heard the Messenger of Allah
saying:
"A man should not be in privacy with a woman unless there is a mahram
with her. A woman should not travel without a mahram." A man asked: "O
Messenger of Allah, what if my wife goes out to perform Haj while I have
been appointed to go out on such-and-such expedition." The Messenger
of Allāh
said: "Go and perform Haj with your wife." (Bukhārī, Muslim)
Commentary
When a man and woman are in seclusion, there is a great possibility of them being inclined
towards each other. Another hadith states, "If any man is in solitude with a strange woman,
then the third one is Shaitan." (Tirmidhi) In other words, Shaitan inflames and arouses their
sexual desires and leads them to commit the worst of evils.
According to the Hanafi Madh'hab, a woman cannot proceed for even a compulsory Haj
without a mahram, as the Messenger
said, "A woman should not perform Haj except
with a mahram." (Dāraquțnī) In this case, her Haj will have to be postponed until she can find
a suitable mahram. If she eventually passes away without performing Haj, then she should
make a bequest to someone to perform it on her behalf. According to the other Madh'habs,
it is permitted for a woman to travel for a compulsory Haj with other women, subject to
certain conditions which are stipulated in the books of jurisprudence.
The wisdom of the law prohibiting a woman from travelling alone is to protect her life, honour

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and dignity. It is no secret that immoral men and people with evil intentions take advantage
of a woman when she is alone and vulnerable. When the Messenger
disallowed a woman
to proceed for Haj without a mahram, and commanded her husband to absent himself from
jihad so that he could go along with his wife, then how can it ever be permissible for Muslims
to allow their daughters, wives and sisters to travel to other countries for touring, studying
or business? This prohibition will apply to a greater extent in our era when the evil-minded
have become more audacious, shameless and brazen in their ways.
كِتَابِ الفَضَائِل
THE BOOK OF VIRTUES
CHAPTER 180
باب فضل قراءة القرآن
Chapter on the virtue of reciting the Qur'an
Introduction
Tilawah refers to reciting the Arabic text with movement of the lips. Therefore, reading the
meaning of the verses is beneficial, but is not regarded as tilawah. Similarly, recitation of
certain sūrahs daily is rewarding, but is not tilāwah. Also, if a person merely looks into the
Qur'an and mind reads, he will gain blessings, but this will not constitute tilāwah.
Hadith 991
، يقول : ((اقْرَؤُوا القُرْآنَ؛ فَإِنَّهُ يَأْتِي يَوْمَ
عن أَبِي أُمَامَةَ ﴿هُ ، قَالَ : سَمِعْتُ رسولَ اللهِ
القِيَامَةِ شَفِيعاً لأَصْحَابِهِ )) رواه مسلم .
Abū Umamah 4% narrates: I heard the Messenger of Allah
saying: "Recite
the Qur'an for it will appear on the day of Qiyamah as an intercessor for
its adherents." (Muslim, Bayhaqī, Ahmad)
Commentary
Reciting the Qur'an entails great virtue. On the day of Qiyamah, Allah & will grant the Qur'an
the ability to speak and it will intercede on behalf of those who used to recite it and practise
upon its golden teachings. It will request Allah &s to forgive and overlook their sins and its

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RIYĀD AL-ȘĀLIĶĪN
intercession will be accepted. It is our belief that Allah & will grant the recitation of the
Qur'an a physical form on that day, just as other actions will be personified.
'Abdullah ibn 'Umark
narrates that the Messenger of Allah
said, "Fasting and the Qur'an
will intercede on behalf of a servant on the day of Qiyamah. Fasting will say, 'O my Sustainer,
I prevented him from eating and drinking in the day, therefore accept my intercession on his
behalf.' The Qur'an will say, 'O my Sustainer, I prevented him from sleep at night, therefore
accept my intercession on his behalf.' Both of their intercessions will be accepted." (Ahmad,
Ļākim)
Hadith 992
، يقولُ : ((يُؤْتَى يَوْمَ القِيَامَةِ
وعن النَّوَّاسِ بنِ سَمْعَانَ ﴿هَ، قَالَ : سَمِعْتُ رسولَ الله
بِالقُرْآنِ وَأهْلِهِ الذينَ كَانُوا يَعْمَلُونَ بِهِ فِي الدُّنْيَا تَقْدُمُه سورَةُ البَقَرَةِ وَآلٍ عِمْرَانَ ، تُحَاجَّانِ
عَنْ صَاحِبِهِمَا )) رواه مسلم .
Al-Nawwas ibn Sam'an &og narrates: I heard the Messenger of Allah
saying: "On the day of Qiyamah, the Qur'an will be brought, together with
those who used to practise on it in the world, preceded with the Surahs
al-Baqarah and Al 'Imran arguing on behalf of those who knew them."
(Muslim, Ahmad)
Commentary
This hadith makes it abundantly clear that for a person to benefit from the intercession of
the Qur'an, he has to practise upon its teachings. Mere recitation or memorisation of the
text is not sufficient.
The content of Sūrah al-Baqarah and Sūrah Al 'Imran has to do mainly with laws, prohibitions
and basic beliefs which are necessary for every Muslim. These Surahs will argue in favour
of those who recited their verses, pondered over them, practised on the commands and
abstained from the prohibitions.
Hadith 993
: (( خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
وعن عثمان بن عفان طلّهُ ، قَالَ : قَالَ رسول الله
)) رواه البخاري .
'Uthman ibn 'Affan 4% narrates that the Messenger of Allah
said: "The
best of you is the one who learns the Qur'an and teaches it." (Bukhārī, Abū

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Dāwūd, Tirmidhī, Ahmad)
Commentary
The Qur'an is the word of Allah &s. The very existence of Islam depends on the protection
and teaching of the Qur'an, hence those who engage in this are the best of people in the
sight of Allāh &s. There are however different levels of excellence, the highest of which is
to learn the Qur'an with its meaning and the lowest is to merely learn its words.
It should be remembered that learning and teaching of the Qur'an should be done with
sincerity, seeking the pleasure of Allah Ks, and one should practise upon the teachings
and commands of this blessed book. It should also be noted that one who understands the
meaning of the Qur'an is superior to one who only recites the words.
The narrator of this hadith from 'Uthman &
in the narration of Bukhārī is Abū 'Abd al-
Rahman Sulamī. When narrating this hadith, he would say, "This is the reason for me sitting
here." He taught the Qur'an in the Jamī Masjid of Kūfa for more than forty years. One of his
students was Imām 'Asim, whose student was Imam Hafs and it is the qirat of Imam Hafs
which is most widely read in the world.
Hadith 994
: (( الَّذِي يَقْرَأُ القُرْآنَ وَهُوَ مَاهِرٌ بِهِ مَعَ السَّفَرَةِ
وعن عائشة طها، قالت : قَالَ رسول الله
الكِرَامِ البَرَرَةِ ، وَالَّذِي يَقْرَأُ الْقُرْآنَ وَيَتَعْتَعُ فِيهِ وَهُوَ عَلَيْهِ شَاقٌّ لَهُ أَجْرَانِ )) متفقٌ عَلَيْهِ .
'A'ishah ws narrates that the Messenger of Allah
said: "One who recites
the Qur'an and is fluent in it will be with the noble righteous angels. One
who recites the Qur'an, and stutters in it and it is difficult for him will
receive a double reward." (Bukhārī, Muslim)
Vocabulary and Definitions
"The noble righteous angels" refer to those angels who are obedient and transmit the message
of Allah & from the protected tablet to the people. Since those who recite the Qur'an
efficiently, resemble these angels by being bearers of the Qur'an, benefitting the Muslims
by reciting it to them and guiding them to what it contains, they will be together in the
Hereafter.
Commentary
One who is fluent in the Qur'an refers to one who reads it easily while adhering to all the
laws of tajwīd.