Part 51

“Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to

5 JMG dit 3 eth 5 bth “O Allah, we ask You for Birr and taqwa (When these terms are combined, birr refers to doing those actions which have been commanded, and taqwa refers to avoiding those actions which have been prohibited) in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover its distance quickly. O Allah, You are the Companion on the journey and the Successor (A successor is one who succeeds another due to the latter’s absence or death. Allah succeeds us and guards those whom we leave behind when we die or are absent) over the family. O Allah, I take refuge with You from the difficulties of travel, from having a change of hearts and being in a bad predicament, and I take refuge in You from an ill-fated outcome with respect to wealth and family.” Upon returning, he

388 would say the same supplication with the following addition: oll

Related by Muslim (1342), Ahmad (6338), Abu Daawood (2599), AtTirmidhee (3447), and Ad-Daarimee (2673).

Ibn ‘Umar # reported in another narration that when the Messenger of Allah #% would be returning from battle, from Hajj, or from ‘Umrah, he #% would say, ‘Allahuakbar’ three times upon every high ground he came across. He #% would then say,

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“None has the right to be worshipped except Allah, alone, without partner. To Him belongs all sovereignty and praise, and He is over all things omnipotent. We return, repent, worship, and praise our Lord. Allah fulfilled His promise, aided His servant, and single-handedly defeated the allies.)

What to say when one crosses the highness of a mountain pass or the lowness of a valley: At the end of the previous hadith, ‘Ibn ‘Umar said, ‘When the Prophet #% and his army would rise up on mountain passes, they would say, ‘Allahuakbar (Allah is the Greatest),’ and when they would descend, they would Sabbihoo (glorify Allah 3 by saying, “Subhaanallah,’ How perfect Allah is!). And the prayer was made in the same way (i.e., a worshipper glorifies Allah when descending for bowing and prostration and he says, ‘Allahuakbar,, when he is rising, for instance, from prostration).

The supplication for entering a village or something similar: Ibn Al-Qayyim said, ‘When the Prophet #2 would overlook a village, intending to enter it, he # would say,

11 Related by Al-Baghawee in Sharhus-Sunnah (1351) (5/149). Al-Baghawee

said, “It is agreed upon that this hadith is authentic”

4 Abu Daawood related (2599) it, and Al-Albaanee ruled that, with the

exception of, ‘And the Prayer was made in the same way,’ it is authentic.

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“O Allah, Lord of the seven heavens and all that they envelop, Lord of the seven earths and all that they carry, Lord of the devils and all whom they misguide, Lord of the winds and all whom they whisk away. I ask You for the goodness of this village, the goodness of its inhabitants and for all the goodness found within it, and I take refuge with You from the evil of this village, the evil of its inhabitants and from all the evil found within it")

What the traveler should say at the time of Ash-Sahr (the end of the night just before dawn): Abu Hurairah 4 reported that when the Prophet # would be on a journey and when it was the time of As-Sahr, he # would say,

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“May a witness be witness to our praise of Allah for His favors and bounties upon us. Our Lord, protect us, show favor on us and deliver us from every evil. I take refuge in Allah from the Fire,

Related Issue: A traveler should take advantage of the time he has during his journey, by supplicating for himself, for his parents, for his family, and for all those whom he loves. He should supplicate with persistence and humility, for the traveler’s supplications are answered. Abu Hurairah &

' The commentator of Zaad Al-Ma‘ad said, “Its chain is Hasan. Ibn As-

Sinnee related it in ‘Amalul Yaum Wal-Lailah (pg. 197); Ibn Hibbaan (2377) and Al-Haakim also related it (2/100) from the hadith of Suhaib. Al-Haakim ruled that it is authentic and Adh-Dhahabee concurred. In Amaalee Al-Adhkaar, Al-Haafidh ruled that it is Hasan. Refer to Haashiyatuz-Zaad (1/464).

2] Related by Muslim (2718) and Abu Daawood (5086).

reported that the Prophet #% said, “Three supplications are answered; there is no doubt about them:

the supplication of the father, the supplication of the traveler, and the supplication of the one who was wronged. a

8) Voluntary prayers During Travel

A Sunnah practice that has practically been abandoned - which is all the more reason why we should apply it and revive it - is for the traveler to perform voluntary prayers and the Witr prayer on his riding animal or what is equivalent - in the seat of a plane, train, car, etc. The Prophet # would perform Witr and voluntary prayers while he was seated on his mount.

While a traveler prays voluntary prayers on his mount, he does not have to face the Qiblah - because of the obvious difficulty of doing so as the animal, or train, or plane, is moving - though it is best if he faces the Qiblah at least when he begins the prayer with At-Takbeer (with saying ‘Allahuakbar, Allah is the Greatest). Ibn ‘Umar & said, “The Messenger of Allah #% used to pray during travel on his riding camel, [facing] whichever direction it was heading towards. He would make a gesture with his head [instead of making the regular movements], [and he would pray in this manner] the night prayer except for the compulsory prayers. And he would [also] perform the Witr prayer on his riding camel.”""! Therefore, it is recommended for a traveler to perform the Witr prayer as well as voluntary prayers on the means of conveyance he is using, for in doing so, he is following the Sunnah of the Prophet 2%.

" Related by Abu Daawood (1536), and Al-Albaanee ruled that it is Hasan; by Ahmad (7458); by At-Tirmidhee (1950); and by Ibn Maajah (3862).

"I Related by Bukhaaree (1000), Muslim (700), Ahmad (4936), At-Tirmidhee (472), An-Nassaaee (490), Abu Daawood (1224), Ibn Maajah (1200), Maalik (271), and Ad-Daarimee (1590).

Question: If a traveler has no other choice, is it permissible for him to perform obligatory prayers in a plane, car, or train? Or should he delay his prayer until he reaches a place where he will be able to pray? And if the answer to the first question is yes, does he have to face the Qiblah?

Answer: The Permanent Council (Of Scholars In Saudi Arabia) gave the following answer to a similar question:

If a traveler is riding a car, train, plane, or four-legged animal; if by getting off to pray, he fears for his safety; and if he knows that, by delaying his prayer until he reaches his destination, the time for prayer will end, he may perform prayer in the best manner he is able to perform it - even if this means performing it in a seated position and using gestures of the head to replace the regular movements of prayer. This ruling is based on the general implications of the following verses:

“Allah burdens not a person beyond his scope.” (Qur’an 2:286)

“So keep your duty to Allah and fear Him as much as you can.”” Cree re Kae ter OP tar & val SoS GP “And He has not laid upon you in religion any hardship.”

Next, the question arises whether he has to face the Qiblah throughout the prayer or just in the beginning; or whether he may just face whichever direction the means of conveyance is heading towards. Again, the answer to this question depends on his ability in a given situation. If he is able to face the Qiblah throughout the prayer, then that is what he must do, for facing the Qiblah is one of the requisites of a valid obligatory prayer, regardless of whether one is a resident or a traveler. And if he is not able to face the Qiblah throughout the prayer, then he must

fear Allah as much as he is able to by facing the Qiblah as much as he can, a ruling that is based on the above-mentioned proofs."

9) What The Traveler Should Say When He Stops Somewhere For A While

Whether it is to eat, sleep, or go to the washroom, the traveler often needs to stop and get down from his mount. In open terrain, far away from any city, there are predatory animals, pests, and devils. It is therefore from Allah’s favors that He 3 has legislated for us, upon the tongue of His Prophet #¢, a supplication we can say to protect us - by the will of Allah 3% - from the evil of all created beings. Khaulah Bint Hakeem AsSalmiyyah % reported that she heard the Messenger of Allah #& say,

“Whoever descends at a place and then says, ‘I take refuge in

Allah’s perfect words from the evil that He has created,’ nothing will harm him until he departs from that place.’”!

We should learn a number of lessons from this hadith: First, the supplication may be said when one stops anywhere or enters any place; it is not limited to the traveler who descends from his mount. Second, Allah’s Speech is one of His Attributes and is not something that is created; it is impossible that one should seek refuge with a created being, and upon this view is the group of Ahlus-Sunnah. Third, a person who says this supplication upon stopping somewhere is protected with the protection of Allah 3é, so that nothing will harm him until he leaves. Al-Qurtubee said, “This narration is authentic and true; we know it is true based on the [authenticity of the] proof and on experience. Verily, since I

{l Religious Rulings Of The Permanent Council For Scientific Researches And Religious Verdicts (8/123-124) (1375).

"I Related by Muslim (2708), Ahmad (26079), At-Tirmidhee (3437), Ibn Maajah (3547), and Ad-Daarimee (2680).

heard this narration, I applied it and nothing harmed me until I abandoned it. A scorpion once bit me at nighttime...and upon reflection, I realized that I had forgotten to seek refuge [with Allah], using those words.”