The Pilgrimage
An Explanation of the Rituals of Hajj and ‘Umra
Translation of Imam al-Nawawi’s
al-Idhah fi Manasik al-Hajj wa l-‘Umra
Mahmud Adam
Our Chain
of Transmission to the Author
We relate
this work through three different chains of transmission:
1. Kyai Sa’id
Ridhwan > Habib Salim al-Shatiri > Kamil ‘Abd Allah Salah > ‘Abd Allah
bin Hamid al-Safi > ‘Ali bin Muhammad al-Battah > Dawud bin ‘Abd Rahman
Hajar > Qadi Muhammad bin ‘Ali al-‘Imrani > Qadi Safi al-Din Ahmad bin
Muhammad Qatin > ‘Imad al-Din al-Sayyid Yahya bin ‘Umar Maqbul al-Ahdal >
‘Abd Allah bin Salim al-Basri > Muhammad ‘Ala al-Din al-Babili > Nur
al-Din bin Yahya al-Zayyadi > al-Jamal al-Sayyid Yusuf bin ‘Abd Allah
al-Armiyuni > Hafiz Jalal al-Din al-Suyuti > ibn Rislan al-Balqini >
Siraj al-Din al-Balqini > Abu al-Hajjaj Yusuf bin ‘Abd Rahman al-Mizzi >
Muhyi al-Din Abu Zakariya Yahya bin Sharaf al-Nawawi.
2. Kyai Sa’id
Ridhwan > Habib Salim al-Shatiri > Kamil ‘Abd Allah Salah > Muhammad bin
‘Alawi > ‘Alawi bin Ahmad bin ‘Abd Rahman al-Saqqaf > Ahmad Zayni Dahlan
> ‘Uthman bin Hasan al-Dimyati > Muhammad bin Muhammad al-Amir > Nur
al-Din Abu l-Hasan ‘Ali bin Ahmad al-Sa’idi > Muhammad bin Ahmad Uqayla
al-Maliki > Hasan bin ‘Ali al-Ujaymi > Ahmad bin Muhammad al-Qashashi
> Muhammad bin Ahmad al-Ramli > Sheikh al-Islam Zakariya al-Ansari >
Abu Ishaq al-Shuruti > Muhammad al-Rafa’ > ibn al-Rabi’ Sulayman bin Salim
al-Muqri > Abu l-Hasan > ‘Ali bin Ibrahim bin Dawud al-‘Attar > Yahya
bin Sharaf al-Nawawi.
3. Kyai Sa’id
Ridhwan > Habib Salim al-Shatiri > Kamil ‘Abd Allah Salah > Hussain
bin Muhammad al-Habshi > Ahmad bin ‘Abd Allah al-Barr > ‘Abd Rahman
al-Kazbari > Ahmad al-‘Attar > Isma’il bin Muhammad bin ‘Abd al-Hadi bin ‘Abd
al-Ghani al-‘Ajluni > ‘Umar al-Basri al-Makki > ‘Abd al-Ghani al-Nabulsi
> al-Najm Muhammad al-Ghazzi > al-Badr Muhammad al-Ghazzi > al-Burhan
ibn Abi Sharif > al-Badr al Qabbani > ibn al-Khabbaz > Yahya bin
Sharaf al-Nawawi.
Author’s Introduction
All praise is due to Allah, the
Majestic and Beneficent, the Benevolent, the Almighty, and Gracious, who guided
us to the religion of Islam, who bestowed His blessing upon us abundantly through
His immense kindness, who honored mankind and favored them over all other
creation, and who summoned mankind to paradise through His mercy and compassion.
All praise is due to Allah who honored mankind by prescribing for them the
pilgrimage to His noble house, who continually makes traversing the path to His
noble house an easy journey, and who made the pilgrimage an obligation for
everyone who is able—even the lowly and foolish. I praise Him with the most
excellent and complete praise, and I bear witness that there is no god but
Allah alone, without partner, in affirmation of His oneness and submission to
His magnificence, exaltedness, and everlastingness. I bear witness that our
liege lord, Muhammad, is His slave and messenger, chosen and preferred over all
of creation. May Allah bless him and give him peace and increase him in
nobility and excellence.
To commence:
The Pilgrimage is one of the
pillars of Islam and one of the greatest acts of obedience. The pilgrimage is
also a distinguishing mark of the prophets and the righteous servants of Allah.
May Allah bless all of them and give them peace. Among the most important
matters related to the pilgrimage is knowing its rulings, rituals, and
categories; its obligatory components, recommended features, what makes the
pilgrimage legally valid and invalid, and the etiquettes one should observe. The
important features related to the pilgrimage also include knowing what should
be done before setting out for the pilgrimage and what should be done upon its
completion, knowing the basic integrals and components in addition to the
intricate matters, and knowing about the sacred area itself—the kaba, the
masjid, and the city of Makkah— and knowing the rulings of the sacred area and
what distinguishes it from other Muslim lands.
When authoring this book I
incorporated all of the aforementioned elements in order to equip the reader
with everything needed to perform a valid pilgrimage. Apart from including the above, I added many
valuable discussions of which no person intending to perform pilgrimage should
be ignorant. It should be noted that I did not confine myself to the issues
that most often arise, rather, I included each and every issue that a person
might face during the pilgrimage so that no ritual of pilgrimage is hidden, and
so that the reader, in most cases, will not be dependent on other people for
answers related to the hajj. In other words, the objective of this book is to
make the reader self-sufficient such that he or she does not have to depend on
the answers of others for pilgrimage-related questions.
It is my hope that the reader
finds answers to each and every question pertaining to the pilgrimage herein.
In order to keep the treatise brief I often omitted the evidence which supports
the issues mentioned out of fear that I may bore the reader by providing too
much information. To make the work accessible for both the lay person and
jurist, I provided clear and concise explanations of the material. The sheikh
and imam Abu ‘Amr ibn al-Salah has written a valuable work detailing the
rituals of the pilgrimage. In this book I included the main topics mentioned by
ibn Salah but I have added to it an equal number of beneficial points—or
perhaps more—that should not elude anyone intending to perform the pilgrimage. Upon
Allah is my reliance and to Him I entrust my affairs.
al-Idhah fi
Manasik al-Hajj wa l-‘Umra is comprised of eight main chapters:
1)
The
etiquettes of traveling and issues related to the obligation of pilgrimage.
2)
Pilgrim
sanctity (ihram) and its unlawful, obligatory, and recommended features.
3)
Entering
Makkah and the integrals, obligatory elements, recommended features, and
etiquettes of pilgrimage.
4)
‘Umra
5)
Staying in
Makkah, the farewell tawaf, and the rules connected to the sacred precinct.
6)
Visiting
the grave of the Prophet and issues related to al-Madinat al-Munawwara.
7)
Leaving an
obligatory element or performing an unlawful act.
8)
The
pilgrimage of a child, slave, or someone similar.
This work also contains the
following sections:
a)
The
etiquettes of returning from pilgrimage.
b)
Authorizing
another to perform pilgrimage on one’s behalf.
c)
The
recommended invocations.
Success is through Allah and
He is sufficient for me and the best guardian.
Virtues of Pilgrimage
It has been established in the
sahih collections of al-Bukhari and Muslim that ibn ‘Umar said: “I heard
the Messenger of Allah say: ‘Islam is built upon five: bearing witness that
there is no god but Allah and that Muhammad is His messenger, performing the
prayer, distributing zakat, pilgrimage, and fasting the month of Ramadhan.’”
It has also been established
in the sahih collections of al-Bukhari and Muslim that Abu Hurayrah said: “The
Messenger of Allah said: ‘whoever performs hajj to this house and does not
commit any obscenity or wrongdoing, he will come out as the day he was
born—free from sins.’”
The scholar explain that the
word al-rafath (obscenity) refers to lewd behavior, obscene speech, immoral
actions, and shamelessness; al-fisq (wrongdoing) refers to any act of
disobedience.
Similarly, it has been
established on the authority of al-Bukhari and Muslim that Abu Hurayrah said:
“The Messenger of Allah said: ‘an ‘umra is an expiation for the sins committed
between it and the next and a mabrur pilgrimage has no reward for it except
paradise.’”
The soundest view is that a mabrur
pilgrimage is a pilgrimage in which no sin is committed, though some contend
that mabrur means accepted (maqbul). Among the signs of an
accepted pilgrimage is that one returns performing good deeds and avoids acts
of disobedience.
The virtues of pilgrimage are numerous
and well-known and can be found in the sahih compilations of al-Bukhari
and Muslim and similar works. But what we have mentioned above should be
sufficient.
We will now begin the work al-Idhah
fi Manasik al-Hajj wa l-‘Umra seeking His aid and relying upon His divine
help, guidance, and protection.
Chapter One
The etiquettes of traveling
and issues related to the obligation of pilgrimage
[1] It is recommended for the
person intending the pilgrimage to seek counsel with those who are trustworthy
in their religion, experience, and knowledge. It is obligatory for the person
whose counsel is sought to offer sincere advice and to avoid giving advice based
on caprice, seeking something for the lower self, or to give advice hoping for
some worldly benefit. For the consultant is entrusted and religion includes
giving sound advice.
[2] After one has formed a
firm intention to perform the pilgrimage, it is recommended to perform the
guidance prayer (salat al-istikhara). It should be noted that the
guidance prayer does not relate to the pilgrimage itself (for the pilgrimage is
always praiseworthy), rather, it relates to the timing in which one intends to
perform the pilgrimage. One who intends to perform the guidance prayer should
perform two rakas independent from the prescribed prayer and then say:
اللهم إني أستخيرك بعلمك وأستقدرك بقدرتك وأسألك من فضلك العظيم فإنك تقدر
ولا أقدر وتعلم ولا أعلم وأنت علاّم الغيوب اللهم إن كنت تعلم أن ذهابي إلى الحجّ
في هذا العام خير لي في ديني ودنياي ومعاشي وعاقبة أمري وعاجله و اجله فاقدره لي
ويسره لي ثم بارك لي فيه اللهم وإن كنت تعلم أنه شر لي في ديني ودنياي ومعاشي وعاقبة
أمري وعاجله واجله فاصرفه عني واصرفني عنه واقدر لي الخير حيث كان ثم رضني به
“O
Allah! I ask guidance from your knowledge, And Power from Your Might and I ask
for your great blessings. You are capable and I am not. You know and I do not
and you know the unseen. O Allah! If You know that going to the pilgrimage this
year is good for my religion, my livelihood, and my Hereafter then ordain it
for me, make it easy for me and then bless me in it, and if You know that this
is harmful to my religion, livelihood, and Hereafter then keep it away from me
and let me be away from it and ordain for me whatever is good for me and make
me satisfied with it.”
After
reciting Surat al-Fatihah, it is recommended to recite Surat al-Kafirun in the
first raka and Surat al-Ikhlas in the second; thereafter, one should proceed and
advance towards whatever puts one’s heart at ease.
[3] Determined to perform the pilgrimage,
one should repent from every sinful and offensive act and refrain from
committing acts of injustice against any of Allah’s creation. One should repay
debts owed to others as much as one is able, return property kept for
safekeeping, and resolve any ongoing transactions that he has with others. The
person should draft a bequest in front of a witness and should delegate someone
to repay debts on his behalf should the person find himself incapable of
settling them on his own. Additionally, the person intending the pilgrimage should
set aside enough money for his family and all those he must support to last
until he returns.
If
one owes a debt that is due immediately, the creditor has the right to prevent
the person from performing the pilgrimage provided the person is well-to-day. If
the person is poor, the person owed does not have the right to prevent the
person from performing the pilgrimage, and such person can travel without first
seeking permission from the creditor. If the debt is not immediately owed, the
person can travel without the creditor’s permission; however, it is recommended
to delay travel until one is able to find someone who will repay the debt on
his behalf when it becomes due. And Allah knows best.
[4]
One should strive to seek the pleasure of one’s parents and all those one is
obliged to respect and obey. If the person performing the pilgrimage is a
married female, she should seek the pleasure of her husband and close
relatives, and it is recommended for the husband to perform the pilgrimage with
his wife. If a man’s parents prevent him from performing the pilgrimage there
is some detail. If the man’s parents are preventing him from performing the
obligatory pilgrimage he should perform the pilgrimage even if his parents do
not approve since his parents are sinful for preventing him from the obligatory
pilgrimage. In such case, if the son enters a state of pilgrim sanctity his
parents do not have the right to remove him from the state of ihram. If
his parents prevent him from performing an optional pilgrimage, the son must
obey his parents and exit from a state of pilgrim sanctity in accordance with
his parent’s wishes upon the soundest (al-asahh) view.
The
husband has the right to prevent his wife from performing a supererogatory
pilgrimage, and if the wife enters a state of ihram without her husband’s
permission he has the right to remove her from a state of ihram. The
husband also has the right to prevent her from performing the obligatory
pilgrimage according to the most apparent (al-azhar) view. The reasoning
behind this view is that the husband’s rights are immediately due whereas the pilgrimage
can be delayed. If the wife should enter a state of ihram for the
obligatory pilgrimage the husband can remove her from such state upon the azhar
view.
If
the woman is divorced she must remain in her house for the duration of her
waiting period (‘idda) and the husband may not remove her from a state
of ihram unless the husband has to right to take her back (raji’a); in
which case, the husband can take her back and then remove her from a state of
pilgrim sanctity. When we say that the husband may remove her from a state of
ihram it means that he can command her to slaughter a sheep—intending thereby
to exit a state of pilgrim sanctity—and remove three hairs from her head at one
time. If the wife refuses to exit from a state of ihram the husband can
have intercourse with her and she will carry the sin for being neglectful.
[5]
One should ensure that the money one uses to perform the pilgrimage is entirely
lawful and not doubtful. If one uses money that is not entirely lawful—by being
doubtful or wrongfully acquired, for instance—one’s pilgrimage is legally sound
but it will not be a mabrur pilgrimage and it is unlikely to be
accepted. This is the view of al-Shafi’i, Malik, Abu Hanifa, and the majority
of early and later scholars. According to Imam Ahmad bin Hanbal, a pilgrimage
performed with unlawful money is legally invalid.
[6]
It is recommended to acquire money and provisions in excess so that one can
help those along the way who are in need and so that one’s spending is commendable
(tayyib). For Allah Most High has said: “O ye who believe! Spend of the
good things which ye have earned, and of that which We bring forth from the
earth for you, and seek not the bad to spend thereof when ye would not take it
for yourselves save with disdain; and know that Allah is Absolute, Owner of
Praise” (2:267). The meaning of good things (tayyibat) in this verse is
commendable or approved; while the bad (khabith) means vile and
base. Being pleasant in one’s spending ensures that one’s pilgrimage is more
likely to be accepted.
[7]
It is recommended to avoid bickering and quarrelling over the items one
purchases for the pilgrimage. Similar to items purchased for the pilgrimage are
all things one uses to draw closer to Allah Most High as the revered Jabir bin
Zayd al-Tabi’i and other scholars have stated.
[8]
It is recommended to avoid sharing provisions, transportation, and expenses
with a partner. Taking on these measures alone is safer since having a partner
hinders one’s ability to freely spend in the way of Allah. Even if one’s
partner allows him to spend freely there is no guarantee that the partner’s
consent will continue unconditionally; however, if one takes on a partner it is
legally permitted. It is also recommended to suffice oneself with only some rights
that are due and not demand that all due rights are met. Concerning the
practice of sharing food day-to-day, it is praiseworthy even if one eats more
than others—provided one’s companions are not annoyed by this. If one is not
sure whether or not one’s companions give their consent to eat more, one should
not consume more than his allotted portion. Sharing provisions is not
considered unlawful gain as various ahadith attest to the companions of
the Prophet mixing their provisions together and sharing them.
[9]
It is recommended to obtain a robust, trained riding animal. According to the
correct view in the school, setting out to perform the pilgrimage riding is
more optimal than walking on foot as numerous hadith indicate that the
Prophet used to perform the pilgrimage riding and that his means of conveyance was
a single camel. It is praiseworthy to make use of a saddle and to place it on
the camel’s hump and to avoid riding in a camel litter due to the rigorously
authenticated hadith that we have mentioned and because it is closer to
humility and modesty which are the most appropriate attributes of the person
performing the pilgrimage during all states throughout the journey. The riding
animal purchased and the riding animal rented are the same in everything we
have mentioned. If one is hiring a camel driver, one should make known
everything he intends to carry on the camel, whether large or small, and to
ensure that the camel driver approves of the goods carried.
If
riding on a saddle is difficult because of some illness or weakness there is no
harm in using a litter; in fact, using a litter is commendable in such
circumstances. If one finds it difficult to ride on a saddle because of having
an elevated status, lineage, or profession, or because of nobility, honor,
wealth, or chivalry and the like, one is not excused from leaving the Sunna
of using a saddle. For the Prophet was far superior and still favoured riding
on a saddle. And Allah knows best. It is disliked to ride on a camel that is
fed on impure substances due to the report of ibn ‘Umar: “The Prophet
prohibited us from riding a camel fed on impure substances.”
[10]
When one intends to perform the pilgrimage it is personally obligatory to learn
how to complete the pilgrimage as no act of worship is legally sound without
knowledge of how an act is performed. It is recommended to take along a simple
text that describes all the rights of pilgrimage and to continually read the
text and revise it during one’s journey so that the contents are fully
understood by the reader. We fear for the one who neglects this point as such
person may return home without having performed a valid pilgrimage due to
omitting a necessary condition or integral, or the person may imitate what
other laymen are doing believing that they themselves are aware of the rights
of pilgrimage and will mislead by their practices and that is a grave mistake.
[11]
One should seek out a suitable companion who is avid for that which is good and
dislikes that which is bad, who reminds one when one becomes heedless and
forgetful, and who aids one when one is mindful. If feasible, one should try to
accompany a scholar since a scholar will help one carry out the good acts of
pilgrimage and assist one in upholding good character, and by following the
scholar’s actions and knowledge one will more able to deal with the bad manners
and annoyances encountered during a journey. Some scholars suggested that one’s
traveling companion should be a stranger, not a friend or relative; however, the
preferred view is that a relative or trustworthy friend is more optimal since a
relative or friend will likely be more supportive and compassionate than a
stranger. After selecting a suitable travel companion one should strive to make
sure that one’s companion is content and satisfied and both should patiently
endure each other’s behavior. One must show his companion respect while being
careful not to demand respect for himself.
One should tolerate the flaws of one’s companion that occur from
time-to-time such as harshness and the like. But if a dispute occurs between
the companions and they are unable to resolve their differences, they should
try to separate company as soon as they are able in order to remain focused on
their pilgrimage, protect their pilgrimage from anything that might compromise
its acceptance, redirect their hearts towards the rites of pilgrimage, and to
remove jealousy, ill thoughts, hurtful words, or other blameworthy behaviour
that undermines the pilgrimage.
[12]
It is recommended to avoid trade when travelling to and from the pilgrimage as
trade distracts the heart. If one is involved in trade during the journey one’s
transactions are legally sound but it is obligatory for such person to redirect
his aim by intending that his pilgrimage is solely for the sake of Allah Most High.
For Allah Most High has said: “And they are ordered naught else than to serve
Allah, keeping religion pure for Him” (98:5) and it has been established in the
hadith whose authenticity has been agreed upon from the Prophet:
“Actions are judged by their intentions.” It is essential for a person
performing the obligatory pilgrimage to perform the pilgrimage completely
focused and devoted to worshiping Allah Most High. If one happens to perform
the pilgrimage as a result of renting one’s camel or hiring out one’s services to
someone performing pilgrimage it is permitted but one misses out on the reward
of pilgrimage. If one performs the pilgrimage on someone else’s behalf it
increases one’s reward; if one performs the pilgrimage on someone else’s behalf
for a fee one has abandoned what is optimal but there is no blame for doing so as
it is one of best forms of livelihood. Performing the pilgrimage on someone
else’s behalf for a fee has two benefits: completion of this tremendous act of
worship for the individual and being present at the pilgrimage for the one
being hired. Such person should ask Allah Most High from His infinite favor.
[13]
It is recommended to set out travelling on Thursday for it has been related in
the sahih compilations of Imam al-Bukhari and Imam Muslim on the
authority of Ka’b bin Malik (may Allah be well pleased with him) who said: “Rarely
did the Prophet travel on a day other than Thursday.” If one is unable to
travel on Thursday, however, then it is optimal to travel on Monday since the
Prophet migrated from Makkah on a Monday. It is also recommended to depart
early due to the report of Sakhr al-Ghamidi (may Allah be well pleased with
him) who said: “The Prophet said: ‘O Allah, bless my community in their early
mornings.’” And when the Prophet would dispatch an army or raiding party, he
would send them out in the early part of the day. Sakhr himself was a merchant
who used to set out early in the morning to trade, and as a result, his
business flourished and he became wealthy. The hadith of Sakhr
al-Ghamidi was recorded by Abu Dawud and al-Tirmidhi who ranked the hadith
as a hasan tradition.
[14]
When intending to leave one’s home for the pilgrimage it is recommended to
first pray two rakas reciting in the first raka Surat al-Kafirun and in the
second Surat al-Ikhlas. For it has been related in a tradition that the Prophet
said: “No one has left behind anything better for his family than two rakas
offered in their presence when intending to undertake a journey.” After
offering two rakas it is recommended to recite Ayat al-Kursi and Surat Quraysh
to attain the blessings of reciting the Qur’an in every instance and in adherence
to the reports of the predecessors that described their unique merits, such as:
‘Whoever recites Ayat al-Kursi when leaving the house will be protected from
anything he finds detestable until he returns from his journey.’ Thereafter,
one supplicates with full presence of heart and sincerity for matters related
to this world and the hereafter. In one’s supplication, one should ask Allah
Most High for divine aid and success in one’s travel and in all of one’s
affairs. When one rises from sitting one should read the supplication narrated
from Anas bin Malik (may Allah be well pleased with him):
اللهم إليك توجهت
وبك اعتصمت اللهم اكفني ما أهمني وما لم أهتم به اللهم زودني التقوى واغفر لي ذنبي
اللهم إني أعوذ بك من أن أضل أو أضل أو أزل أو
أزل أو أظلم أو أظلم أو أجهل أو يجهل علي
توكلت على الله
ولا حول ولا قوة إلا بالله
“O Allah, to You I turn and in You I seek
refuge. O Allah, suffice me with everything that is of consequence and protect
me from what is of no significance. O Allah, increase me in piety and forgive
my sins. O Allah, I seek refuge in you from letting another lose his way or
losing the way myself, from causing another to stumble or being made to stumble
myself, from wronging another or being wronged myself, from behaving foolishly
towards others or from others being ignorant towards me. I rely on Allah; there
is no power or strength except through Allah.”
[15]
It is recommended to bid farewell to one’s family, neighbors, and friends and
for them to all bid farewell to the person setting off for pilgrimage. Each
person should make the following supplication for the person who is departing:
أستودع الله دينك وأمانتك وخواتيم عملك زوّدك الله
التقوى وغفر ذنبك ويسّر لك الخير حيث كنت
“I entrust your religion, trustworthiness,
and final deeds to Allah. May Allah increase you in piety, forgive you your
sins, and facilitate for you good wherever you are.”
[16] When one leaves one’s house it is
recommended to recite the well authenticated supplication of the Messenger of
Allah (may Allah bless him and give him peace):
اللهم إني أعوذ بك من أضل أو أضل أو أزل أو أزل أو أجهل
أو يجهل علي
“O
Allah, I seek refuge in you from letting another lose his way or losing the way
myself, from causing another to stumble or being made to stumble myself, from
wronging another or being wronged myself, from behaving foolishly towards others
or from others being ignorant towards me.”
Additionally,
one should recite the supplication narrated on the authority of Anas bin Malik
that the Prophet said: “When a man leaves his house and recites: ‘In the name
of Allah, upon Allah I rely, there is no power or strength except through
Allah’ it is said to him: ‘you have been guided, spared, and protected.’” This
supplication is recommended for everyone leaving the house. It is also
recommended to give something in charity when exiting the house and to give
charity whenever one is in need of something along the way.
[17] When one leaves one’s home and
intends on using transport it is recommended to begin with the name of Allah
when ascending one’s conveyance. Due to the well-authenticated tradition after mounting
one’s transport one should say:
الحمد لله سبحان الذي سخّر لنا هذا وما كنا له مقرنين
وإنا إلى ربّنا لمنقلبون
“All praise is due to Allah. Exalted is He
who made this useable to us and we could not have utilized it otherwise.
Indeed, to our Lord we will return.”
Thereafter, one should praise Allah three
times, say Allah is the greatest three times, and then say:
سبحانك اللهم إني ظلمت نفسي فاغفرلي فإنه لا يغفر الذنوب
إلا أنت
“Glory be to Allah. O Allah, verily I have
wronged myself so forgive me. Surely no one forgives sins but You.”
It
is recommended to add the following words to the aforementioned supplication:
اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما
تحب وترضى اللهم هوّن علينا سفرنا واطو بعده
اللهم أنت الصاحب في السفر والخليفة في الأهل والمال
اللهم إنا نعوذ بك من وعثاء السفر وكابة المنظر وسوء المنقلب في الأهل والمال
والولد
“O Allah, we ask You in this journey for
righteousness, piety, and deeds that are pleasing to You. O Allah, make this
journey of ours easy and make the distance short. O Allah, you are the
Companion during this journey and the Guardian of family and property. O Allah,
I seek refuge in You from the hardship of traveling, the distress connected unpleasant
sights, and evil turns in family and property.”
[18] One
should attempt to travel at night because of the hadith related from
Anas bin Malik (may Allah be well pleased with him) that the Prophet (may Allah
bless him and give him peace) said: “Set out at nightfall. For the earth is
folded up during the night.” And it is recommended to allow one’s traveling
animal to rest during the morning and evening and at every steep incline, and
one should avoid sleeping on the back of one’s conveyance. It is unlawful to
load one’s conveyance beyond what it is capable of carrying; additionally, it
is unlawful to allow the animal to go hungry without a legitimate need. If the
camel driver loads the conveyance beyond its ability the person who is renting
the camel is obliged to prevent him from doing so. It is acceptable to seat
someone behind one if the animal can bear it for numerous well-known traditions
have been recorded alluding to its permissibility. If one comes to a stop one
should not remain on the back of one’s transport, rather, one should first
dismount unless there is a valid excuse to remain mounted. This is due to the
famous tradition prohibiting the act of using the back of one’s riding animal
as a pulpit. It is recorded in the sahih collections al-Bukhari and
Muslim that the Prophet once delivered a sermon while mounted but this incident
occurred out of need as we have previously stated.
[19]
One should eat moderately and avoid fine attire, comforts, and having a wide
selection of foods since the pilgrim should be dishevelled and dust-colored. One
should also be friendly and courteous towards one’s servant, camel-driver,
friends, beggars and others. Arguing and being rude to others should be avoided
as should pushing others aside on the road and at watering places whenever
possible. One must refrain from verbally abusing others, backbiting, cursing
one’s riding animal, and from all forms of unpleasant speech. The following
words of the Prophet (may Allah bless him and give him peace) should always be
kept in mind: “whoever performs hajj to this house and does not
commit any obscenity or wrongdoing, he will come out as the day he was born—free
from sins.” One should be kind towards to the destitute and those who are weak
and one should never turn such person away using angry word or reproach such
person for performing pilgrimage without having the necessary provisions;
rather, a person shares whatever he is able to share and if one is unable to
share he should refuse using compassionate words and make a supplication for
that person’s assistance.
[20] The Prophet (may Allah
bless him and give him peace) disliked the practice of travelling alone. He
said: ‘the lone rider is a devil, two riders are two devils, and three riders
are a travelling party.’ Therefore, one should travel with other people and
avoid traveling alone or along the sides of the road as various calamities
could befall one as a result. If one is travelling with three or more
individuals it is recommended for them to appoint the one who is most virtuous
and insightful to be the leader and then for everyone amongst them to obey the
person chosen to lead due to the report of Abu Hurayrah (may Allah be well
pleased with him) who related that the Prophet (may Allah bless him and give
him peace) said: “When you are three you should appoint a leader from amongst
you." Abu Dawud narrated this hadith with a good (hasan)
chain of transmission.
[21] It is disliked to take
along a dog or bell due to the hadith of Umm Habibah (may Allah be well
pleased with her) who narrated that the Prophet (may Allah bless him and give
him peace) said: “The angels will not accompany a caravan in which a bell is
present.” Abu Dawud related this hadith with a good chain of
transmission. Similarly, Abu Hurayrah (may Allah be well pleased with him)
stated that the Prophet once remarked: “The angels will not accompany a group
in which a dog or bell is present.” This is a sound hadith recorded by Imam
Muslim. A similar hadith appears in the collection of Abu Dawud and
others that the Prophet said: “Bells are the reed-pipes of the devil.” Sheikh
Abu ‘Amr bin Salah stated that if one comes across a travelling companion with
a dog or bell and is unable to remove the dog or bell then one should
supplicate using the following invocation: ‘O Allah, I excuse myself for what
these people do. Do not deprive me of the benefits of the angels company or
their blessings.’
[22] When one ascends it is
recommended to say Allah is the greatest and glory be to Allah when one descends.
However, it is disliked for one to exaggerate in raising one’s voice when
uttering these invocations because of the sound hadith prohibiting such exaggeration.
[23] When one enters a town or
a house it is recommended to recite the following invocation:
اللهم إني أسألك خيرها وخير
أهلها وخير ما فيها وأعوذ بك من شرها وشر أهلها وشر ما فيها
“O Allah, I
ask you for the good of it, the good of its people, and the good therein; and I
seek refuge in You from the evil of it, the evil of its people, and the evil
therein.”
[24] It is recommended when
one enters a house to recite the invocation related by Imam Muslim in his Sahih
on the authority of Khawlah bint Hakim (may Allah be well pleased with her) who
said: “I heard the Messenger of Allah say: ‘whoever enters a house and then
says “I seek refuge in
the complete words of Allah from the evil in what He has created” no
harm will befall him until he departs from the house.’”
It is also recommended to say
glory be to Allah when one dismounts due to what has been related from Anas bin
Malik (may Allah be well pleased with him) who said: “we used to say glory be
to Allah when we would dismount.” It is disliked to dismount in the middle of
the road because of the report of Abu Hurayrah (may Allah be well pleased with
him) who said: “do not assemble on the road for it is the resting place of vermin
at night.”
[25] It is recommended to say at nightfall
the invocation recorded by Abu Dawud and others on the authority of ibn ‘Umar
(may Allah be well pleased with him) who said: “When the Prophet (may Allah
bless him and give him peace) used to travel, and nightfall approached, he
would say:
يا أرض ربي وربك الله أعوذ
بالله من شرّك وشر ما فيك وشر ما خلق فيك وشر ما يدبّ عليك أعوذ بالله من أسد
وأسود والحية والعقرب ومن ساكن البلد ومن والد وما ولد
“O land, my
lord and your lord is Allah. I seek refuge in Him from your evils, the evils of
what you contain, the evils of what has been created in you, and the evils of
what walks upon you. I seek refuge in Allah from lions, black ones [aswad],
serpents, scorpions and from the inhabitants of the place [sakin al-balad],
and from the parent [al-walid] and his offspring.”
I say, what is meant by aswad
in the above supplication is a particular type of person. Any person who can be
referred to as black as the linguists mention. Imam Abu Sulayman al-Khattabi
said that sakin al-balad refers to the jinn, and balad (place) refers to
any land in which animals inhabit even if there are no structures or buildings
therein. It is possible al-walid means Iblis and his offspring
means the devils.
[26] If one fears a people or
another person one should recite what has been transmitted with a sound chain
of transmission by Abu Dawud, al-Nasai’i, and others on the authority of Abu
Musa al-Ash’ari (may Allah be well pleased with him) that whenever the Prophet
(may Allah bless him and give him peace) feared a people he would say:
اللهم إنا نجعلك في نحورهم
ونعوذ بك من شرورهم
“O Allah, We put You at
their throats. We seek refuge with You from their evil.”
It is recommended for one to recite the
supplication of difficulty (dua al-karb) not only when afraid but at every
locality. The supplication of difficulty is what has been transmitted by
al-Bukhari and Muslim in their sahih compilations on the authority ibn ‘Abbas
(may Allah be well pleased with them) that the Prophet (may Allah bless him and
give him peace) used to say at the time of difficulty:
لا
إله إلا الله العظيم الحليم لا إله إلا الله رب العرش العظيم لا إله إلا الله رب
السموات ورب الارض ورب العرش الكريم
“None has the right to be worshipped except
Allah, the Tremendous One, the Forebearing. None has the right to be worshipped
except Allah, the Lord of the tremendous Throne. None has the right to be
worshipped except Allah, the Lord of the heavens, and the Lord of the earth,
and the Lord of the honourable Throne.”
Additionally,
al-Tirmidhi recorded the following invocation on the authority of Anas bin
Malik (may Allah be well pleased with him) who narrated that whenever a matter
became difficult for the Prophet (may Allah bless him and give him peace) he
would say: “O Living, O Sustaining, in Your Mercy I seek
relief.” al-Hakim noted that the chain of this hadith is sound.
[27] There are specific traditions
and reports that address the needs of a traveller. I have gathered such narrations
and presented them in al-Adhkar but I will mention a small portion of
them here. When one’s riding animal is acting difficult, it is said that one
should recite the following verse into the ears of the animal: ‘do you desire other
than God’s religion, when to Him has submitted whoever is in the heavens and the earth,
willingly, without refusal, and to Him they shall be returned’ (3:83)? If one’s
riding animal escapes or slips away one should call out, ‘O servants of Allah,
apprehend!’ two or three times. It is recommended to have someone chant in
order to assist in hastening travel, keeping the riding animals alert and
travellers alert, and to relax the travellers and make the journey easier.
Various sound traditions have been mentioned encouraging the use of chants
while travelling. If one is travelling by sea on should recite: “In the name of Allah be its course
and its mooring. Lo! My Lord is Forgiving, Merciful” (11:41) and the verse: “and they do not esteem God as He should be esteemed”
(39:67).
[28] It is recommended to
supplicate often for one’s self, one’s parents, one’s companions, those
entrusted with the affairs of Muslims, and for all Muslims while travelling.
One should supplicate for their hereafter and for their worldly affairs due to
the sound hadith recorded by Abu Dawud, al-Tirmidhi, and others on the
authority of Abu Hurayrah (may Allah be well pleased with him) who narrated
that the Prophet (may Allah bless him and give him peace) said: “three
supplications are surely answered: the supplication of the oppressed, the
supplication of the traveller, and the supplication of a parent upon their
child.” The words upon their child do not appear in the narration of Abu
Dawud, however.
[29] It is recommended to remain in
a state of ritual purity and to sleep in a state of purity. One should be sure
to perform all of the prescribed prayers within their time. One has the option
to both shorten and combine prayers, perform the full prayer without shortening
and combining, or confine oneself to one of these by either shortening a prayer
without combining or combining prayers without shortening them. What is optimal
is to shorten prayers without combining them so as to avoid differences of
opinions. For Abu Hanifah and others maintained that shortening is mandatory
while combining prayers is unlawful except at ‘Arafat and Muzdalifa. If one
decides to shorten prayers it is necessary that one make the intention to do so
during the opening takbir of prayer.
It is only permissible to shorten
the noon, mid-afternoon, and nightfall prayers by offering each prayer as two
rakas. If one missed a prayer in which shortening is legally valid and one
wants to make it up while traveling it is superior to offer the prayer as a
complete prayer; however, if one decides to shorten the prayer it is valid
according to the soundest (al-asahh) view.
If one wants to combine two prayers
one may only join the noon and mid-afternoon prayers—in the time of either
prayer—and the sunset and nightfall prayers in the time of either. In other
words, one can perform the second prayer in the time of the first or perform
the first prayer in the time of the second. If one is disembarking during the
time of the first prayer it is best to perform the second prayer in the time of
the first; if one is embarking during the time of the first it is best to delay
the performance of the first prayer until the time of the second. There are
three conditions if one decides to combine during the time of the first prayer:
that one performs the first prayer before the second, that one intends to
combine prayers before completing the first prayer, and it is best if this
intention is made during the opening takbir, and that one not interrupt the
continuity of the two prayers either with another prayer or with something
else. If any one of the aforementioned conditions is neglected combining
prayers is no longer valid and one must perform the second prayer in its time. If
one interrupts the continuity between the two prayers by utter two or three
words it is of no consequence. Similarly, if one performs dry ablution by first
performing dry ablution for the first prayer, completes the first prayer, then
performs dry ablution for the second prayer, and immediately performs the
second prayer thereafter it is valid according the sound view of the school (al-madhhab
al-sahih). If one intends on combining in the time of the second prayer it
is obligatory to intend delaying the first prayer until the time of the second.
This intention must be made after the time of the first prayer enters. One can
postpone making this intention as long as enough time remains of the first
prayer to accommodate the intention. If one waits to make the intention until
the time of the first prayer exits one is sinful and the prayer becomes a
make-up. Its ruling was mentioned earlier under the discussion of shortening. When
joining in the time of the second it is recommended to begin by performing the
first prayer before the second and to avoid interrupting the continuity between
the two; however, if one performs the second prayer first or interrupts the
continuity it is valid according to the al-asahh view. This is not valid
when joining in the time of the first.
