عن كعب بن مالك رضي الله عنه ان النبي صلي الله عليه وسلم خرج يوم الخميس في غزوة تبوك ، وَكَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الْخَمِيسِ. رَوَاهُ الْبُخَارِيُّ.
Ka‘b ibn Malik (may Allah be pleased with him) narrated: The Prophet (ﷺ) set out on a Thursday during the expedition of Tabuk, and he liked to set out on a Thursday. [Narrated by Bukhari]
وَعَنْ صَخْرِ بْنِ وَدَاعَةَ الْغَامِدِيِّ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (اللَّهُمَ١ بَارِكْ لِأُمَّتِي فِي بُكُورِهَا)، وَكَانَ إِذَا بَعَثَ سَرِيَّةً أَوْ جَيْشًا بَعَثَهُمْ مِنْ أَوَّلِ النَّهَارِ، وَكَانَ صَخْرُ تَاجِرًا وَكَانَ إِذَا بَعَثَ تِجَارَةً بَعَثَهُمْ أَوَّلَ النَّهَارِ فَأَثْرَى وَكَثُرَ مَالُهُ، فَكَانَ يَبْعَثُ يِجَارَتَهُ مِنْ أَوَّلِ النَّهَارِ، فَأَثْرَى وَكَثُرَ مَالُهُ. رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَالدَّارِميُّ.
Sakhr ibn Wada‘ah al-Ghamidi (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "1 O Allah, bless my nation in their early mornings." Whenever he sent out a detachment or army, he sent them at the beginning of the day. Sakhr was a merchant, and whenever he sent out a trade caravan, he sent it at the beginning of the day, so he prospered and his wealth increased. [Narrated by Tirmidhi, Abu Dawud, and Ad-Darimi]
Notes / الحواشي
1 The statement: "O Allah, bless my nation in their early mornings, etc.": It is established that starting early is recommended by his words and actions for travel, seeking knowledge, earning a living, and other matters, as a Sunnah at the beginning of the day. Cited from (Badhl al-Majhud) and (Al-Mirqat).
١قوله: اللهم بارك لأمتي في بكورها إلخ: فثبت استحباب الابتكار بالقول منه ويتيً وبالفعل لذلك المسافرة، وطلب العلم والكسب وغيرها سُنَّة في أول النهار. أخذته من (بذل المجهود) و (المرقاة).
وَعَنِ ابْنِ عَبَّاسِ رضي الله عنهما قَالَ: بَعَثَ النَّبِيُّ صلي الله عليه واله وسلم عَبْدَ اللهِ بْنَ رَوَاحَةَ فِي سَرِيَّةٍ،فَوَافَقَ ذَلِكَ يَوْمَ الْجُمُعَةِ، فَغَدَا أَصْحَابُهُ، فَقَالَ: أَتَّخَلَّفُ فَأُصَلِّ مَعَ رَسُولِ اللهِ صلي الله عليه وسلم، ثُمَّ أَلْحقُهُمْ. فَلَمَّا صَلَّي مَعَ رَسُولِ اللهِ صلي الله عليه وسلم رَآهُ، فَقَالَ: (مَا مَنَعَكَ أَنْ تَغْدُوَ مَعَ أَصْحَابِكَ؟) فَقَالَ: أَرَدْتُ أَنْ أُصَلِّي مَعَكَ، ثُمَّ أَلْخْقَهُمْ، قَالَ:(لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَذْرَّكْتَ فَضْلَ غَدْوَتِهِمْ). رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: The Prophet (ﷺ) sent Abdullah ibn Rawahah on a detachment, and it happened to be on a Friday. His companions set out in the morning, but he said: "I will stay behind to pray with the Messenger of Allah (ﷺ), then join them." When he prayed with the Messenger of Allah (ﷺ), the Prophet saw him and said: "What prevented you from setting out with your companions?" He said: "I wanted to pray with you, then join them." He said: "If you spent all that is in the earth, you could not attain the virtue of their setting out." [Narrated by Tirmidhi]
وَعَنْ أَنَسِ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم : (عَلَيْكُمْ بِالدُّلْجَةِ؛ فَإِنَّ الْأَرْضَ تُطوَى بِاللَّيْلِ). رَوَاهُ أَبُوْ دَاوُدَ.
Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "Keep to traveling by night, for the earth is folded up at night." [Narrated by Abu Dawud]
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ رضي الله عنهما قَالَ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم : (لَوْ يَعْلَمُ النَّاسُ مَا فِي الْوَحْدَةِ مَا أَعْلَمُ مَا سَارَ ٢ رَاكِبُّ بِلَيْلٍ وَحْدَهُ). رَوَاهُ الْبُخَارِيُّ.
Abdullah ibn Umar (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) said: "2 If people knew what I know about traveling alone, no rider would travel at night alone." [Narrated by Bukhari]
Notes / الحواشي
2 The statement: "no rider would travel at night alone": Al-Muhallab said: His prohibition (ﷺ) of traveling alone at night is out of concern for the individual against devils, as it is the time of their activity and harm through their apparitions and what frightens them, instilling whispers in their hearts. For this reason, he ordered people to keep their children indoors at the onset of night. However, traveling alone is not forbidden but disliked. Whoever opts for the better choice of companionship is preferable, but whoever travels alone has not committed something forbidden. Al-Ayni said: If the situation requires solitude, such as sending a spy or scout, there is no dislike. Cited from (‘Umdat al-Qari).
٢ قوله: ما سار راكب بليل وحده: قال المهلب: نهيه صلي الله عليه وسلم عن الوحدة في سير الليل إنما هو إشفاق على الواحد من الشياطين؛ لأنه وقت انتشارهم، وأذاهم بالتمثيل لهم وما يفزعهم، ويدخل في قلوبهم الوساوس ولذلك أمر الناس أن يحبسوا صبيانهم عند فحمة الليل، ومع هذا أن الوحدة ليست بمحرمة، وإنما هي مكروهة، فمن أخذ بالأفضل من الصحبة فهو أولى، ومن أخذ بالوحدة فلم يأت حراما، انتهى. وقال العيني: وإذا اقتضت المصلحة الانفراد، كإرسال الجاسوس والطليعة فلا كراهة. التقطته من (عمدة القاري).
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ رضي الله عنه أَنَّ رَسُوْلَ اللّهِ َصلي الله عليه وسلم قَالَ : (الرَّاكِبُ شَيْطَانٌّ، وَالرَّاكِبَانِ شَيْطَانَانٍ، وَالثَّلَاثَةُ رَكْبُ). رَوَاهُ مَالِكٌّ وَالتَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَالنَّسَائِيُّ.
Amr ibn Shu‘ayb, from his father, from his grandfather (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "One rider is a devil, two riders are two devils, and three are a traveling party." [Narrated by Malik, Tirmidhi, Abu Dawud, and Nasa’i]
وَعَنِ ابْنِ عَبَّاسِ رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه وسلم قَالَ: (خَيْرُ الصَّحَابَةِ أَرْبَعَةٌ، وَخَيْرُ السَّرَايَا أَرْبَعُ مِائَةٍ، وَخَيْرُ الْخُيُوشِ أَرْبَعَةُ آلَافيِ، وَلَنْ يُغْلَبَ اثْنَا عَشَرَ أَلْفًا مِنْ قِلَّةٍ). رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَالدَّارِميُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: "The best of companions are four, the best of detachments are four hundred, the best of armies are four thousand, and twelve thousand will not be defeated due to small numbers." [Narrated by Tirmidhi, Abu Dawud, and Ad-Darimi]
وعن ابي سعيد الخدري رضي الله عنه ان رسول الله صلي الله عليه وسلم قال : ( اذا كان ثلاثة في سفر فَلْيُؤَمِّرُوا أَحَدَهُمْ).١ رَوَاهُ أَبُوْ دَاوُدَ.
Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "1 If three are traveling, let them appoint one of them as their leader." [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement: "let them appoint one of them as their leader": Meaning, let them make one of them the leader to facilitate resolving disputes and differences among them, and the command is for recommendation. As stated in (Badhl al-Majhud).
١قوله: فليؤمروا أحدهم: يعني فليجعلوا أحدهم أميرا عليهم ليسهل قطع النزاع والاختلاف عليهم، والأمر للاستحباب. كذا في (بذل المجهود).
وعن سهل بن سعد رضي الله عنه قال : قال رسول الله صلي الله عليه وسلم : (سيد القوم في السفر خَادِمهُمْ، فَمَنْ سَبَقَهُمْ بِخِدْمَةٍ لَمْ يَسْبِقُوْهُ بِعَمَلٍ إِلَّا الشَّهَادَةِ). رَوَاه الْبَيْهَقِيُّ فِي (شُعَبِ الْإِيْمَانِ).
Sahl ibn Sa‘d (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "The leader of a people on a journey is their servant. Whoever surpasses them in service is not surpassed by them in any deed except martyrdom." [Narrated by Al-Bayhaqi in (Shu‘ab al-Iman)]
وَعَنْ أَبِيْ ثَعْلَبَةَ الْخُشَنِيِّ قَالَ: كَانَ النَّاسُ إِذَا نَزَلُوا مَنْزِلًا تَفَرَّقُوا فِي الشِّعَابِ وَالْأَوْدِيَةِ، فَقَالَ رَسُولُ اللهِ صلي الله عليه وسلم : (إِنَّ تَفَرُّقَكُمْ فِي هَذِهِ الشِّعَابِ وَالْأَوْدِيَةِ إِنَّمَا ذَلِكُمْ مِنَ الشَّيْطَانِ). فَلَمْ يَنْزِلْ بَعْدَ ذَلِكَ مَنْزِلًا إِلَّا انْضَمَّ بَعْضُهُمْ إِلَى بَعْضٍ، حَقَّى يُقَالَ: لَوْ بُسِطَ عَلَيْهِمْ ثَوْبُّ لَعَمَّهُمْ. رَوَاهُ أَبُوْ دَاوُدَ.
Abu Tha‘labah al-Khushani (may Allah be pleased with him) narrated: When people stopped at a place, they would disperse into the ravines and valleys. The Messenger of Allah (ﷺ) said: "Your dispersing into these ravines and valleys is only from the devil." After that, whenever they stopped at a place, they would gather close together, to the point that it was said: If a cloth were spread over them, it would cover them all. [Narrated by Abu Dawud]
وعن سهل بن معاذ عن ابيه قال : غزونا مع النبي صلي الله عليه وسلم غزوة ،فضيق النَّاسُ الْمَنَازِلَ وَقَطَعُوا الطَّرِيقَ، فَبَعَثَ نَبِيُّ اللّهِ صلي الله عليه وسلم مُنَادِيًا يُنَادِي فِي النَّاسِ: (أَنَّ مَنْ ضَيَّق مَنْزِلًا أَوْ قَطَعَ طَرِيقًا فَلَا جِهَادَ لَهُ). رَوَاهُ أَبُوْ دَاوُدَ.
Sahl ibn Mu‘adh, from his father (may Allah be pleased with him), narrated: We went on an expedition with the Prophet (ﷺ), and the people crowded the stopping places and blocked the path. The Prophet of Allah (ﷺ) sent a caller to announce among the people: "Whoever crowds a stopping place or blocks a path has no jihad." [Narrated by Abu Dawud]
وَعَنْ أَبِيْ قَتَادَةً رضي الله عنه قَالَ: كَانَ رَسُوْلُ اللّهِ صلي الله عليه وسلم يَقُوْلُ:(لَا تَصْحَبُ الْمَلَائِكَةُ رِفْقَةً فِيهَا جِلْدُ نَمِرٍ). رَوَاهُ أَبُوْ دَاوُدَ.
Abu Qatadah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "The angels do not accompany a group with a leopard skin." [Narrated by Abu Dawud]
وعنه رضي الله عنه قال : قال رسول الله صلي الله عليه وسلم : ( لا تصحب الملائکۃ كُلُبُّ وَلَا جَرَسُّ).٢ رَوَاهُ مُسْلِمٌ.
From the same (may Allah be pleased with him), he narrated: The Messenger of Allah (ﷺ) said: "2 The angels do not accompany a group with dogs or bells." [Narrated by Muslim]
Notes / الحواشي
2 The statement: "or bells": In (Al-‘Alamgiriyyah): Scholars differed on the dislike of hanging bells on animals. Some said it is disliked in all journeys, whether for jihad or otherwise, and this view holds it is disliked in both travel and residence, including putting bells on children’s feet. Muhammad, in (As-Siyar al-Kabir), said: It is disliked for warriors to use bells in the land of war, and this is the view of our scholars, may Allah have mercy on them, because hanging bells on animals in the land of war alerts the enemy to the Muslims’ location. If the Muslims are few, the enemy may attack and kill them, and if they are many, the disbelievers will take precautions and fortify. Thus, they said: If a traveling party is in a desert in the land of Islam and fears bandits, it is disliked to hang bells on animals so that bandits do not notice them and prepare to attack or steal their property. The response regarding bells applies to jingles. Muhammad (may Allah be pleased with him) said in (As-Siyar): In the land of Islam, if there is benefit for the owner of the mount, there is no harm. Bells have many benefits: if someone from the caravan gets lost, they can follow the sound of the bell, it keeps nocturnal creatures like wolves away from the caravan, and the sound of the bell increases the animals’ vigor, similar to camel drivers’ chanting. As stated in (Al-Muhit). Al-Nawawi and others said: The majority hold that the prohibition is for mild disapproval. Some said it is for strict prohibition. Others said it is prohibited before need but permissible when needed. Malik specified that the disapproval applies to adornments with strings, but it is permissible with others if not intended to ward off the evil eye. As stated in (‘Umdat al-Qari).
٢ قوله: ولا جرس: وقال في (العالمكيرية): واختلف العلماء في كراهة تعليق الجرس على الدواب، فمنهم من قال: كراهية في الأسفار كلها، الغزو وغيره في ذلك سواء. وهذا القائل يقول بكراهة ذلك في الحضر، كما يقول بكراهته في السفر، ويقول أيضًا بكراهة اتخاذ الجلاجل في رِجل الصغير. وقال محمد بخفي (السير الكبير): إنما يكره اتخاذ الجرس للغُزاة في دار الحرب، وهو المذهب عند علمائنا رحمهم الله تعالى؛ لأن تعليق الجرس على الدواب إنما يكره في دار الحرب؛ لأن العدو يشعر بمكان المسلمين، فإن كان بالمسلمين قلة يتبادرون إليهم فيقتلونهم، وإن كان بهم كثرة فالكفار يتحرزون عنهم ويتحصنون، فعلى هذا قالوا: إذا كان الركب في المفازة في دار الإسلام يخافون من اللصوص، يكره لهم تعليق الجرس على الدواب أيضًا، حتى لا يشعر بهم اللصوص، فلا يستعدون لقتلهم. وأخذ أموالهم، والذي ذكرنا من الجواب في الجرس، فهو الجواب في الجلاجل. قال محمد رضي الله عنه في السّير: فأما ما كان في دار الإسلام فيه منفعة لصاحب الراحلة فلا بأس به، قال: وفي الجرس منفعة جمة، منها: إذا ضل واحد من القافلة يلحق بها بصوت الجرس، ومنها: أن صوت الجرس يبعد هوام الليل عن القافلة كالذئب وغيره، ومنها: أن صوت الجرس يزيد في نشاط الدواب فهو نظير الحداء. كذا في (المحيط). انتهى. وقال النووي وغيره: الجمهور على النهي كراهة تنزيه. وقيل: كراهة تحريم. وقيل: يمنع منه قبل الحاجة، ويجوز إذا وقعت الحاجة، وعن مالك يختص الكراهة من القلائد بالوتر، ويجوز بغيرها إذا لم يقصد دفع العين. قاله في (عمدة القاري).
وَعَنْهُ رضي الله عنه أَنَّ رَسُوْلَ اللّهِ صلي الله عليه وسلم قَالَ: (الْجَرَسُ مَزَامِيرُ الشَّيْطَانِ). رَوَاهُ مُسْلِمٌّ.
From the same (may Allah be pleased with him), he narrated: The Messenger of Allah (ﷺ) said: "The bell is the flute of the devil." [Narrated by-Muslim]
وَعَنْ أَبِيْ بَشِيْرِ الْأَنْصَارِيِّ رضي الله عنه أَنَّهُ كَانَ مَعَ رَسُوْلِ اللهِ صلي الله عليه وسلم فِي بَعْضِ أَسْفَارِهِ، فَأَرْسَلَ رَسُولُ اللهِ صلي الله عليه واله وسلم رَسُولًا: (لَا يَبْقَيَنَّ١ فِي رَقَّبَةٍ بَعِيرٍ قِلَادَةً مِنْ وَتَرٍ أَوْ قِلَادَةً إِلَاّ قُطِعَتْ). مُتَّفَقُّ عَلَيْهِ.
Abu Bashir al-Ansari (may Allah be pleased with him) narrated: He was with the Messenger of Allah (ﷺ) on one of his journeys, and the Messenger of Allah (ﷺ) sent a messenger saying: "1 Let no camel’s neck have a string amulet or any amulet unless it is cut." [Narrated by Bukhari and Muslim]
Notes / الحواشي
1 The statement: "Let no camel’s neck have a string amulet, etc.": Al-Nawawi said: Muhammad ibn al-Hasan and others said: It means do not adorn them with bowstrings, as it may tighten around their necks and choke them. It was previously mentioned that they might graze on a tree or rub their neck against it and get caught. As stated in (Al-Mirqat).
١.قوله: لا تبقين في رقبة بعير قلادة من وتر إلخ: قال النووي: قال محمد بن الحسن وغيره: معناه لا تقلدوها أوتار القسي؛ لثلا يضيق على عنقها فيخنقها اهـ. وقد سبق أنها ربما رعت الشجرة أو حكت بها عنقها فتشبت بها. كذا في (المرقاة).
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه، قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (إِذَا سَافَرْتُمْ فِي الْخِصْبِ فَأَعْطُوا الْإِبِلَ حَظَّهَا مِنَ الْأَرْضِ، وَإِذَا سَافَرْتُمْ فِي السَّنَةِ فَأَسْرِعُوا عَلَيْهَا السَّيْرَ، وَإِذَا عَرَّسْتُمْ بِاللَّيْلِ فَاجْتَنِبُوا الطَّرِيقَ؛ فَإِنَّهَا طُرُقُ الدَّوَابِّ وَمَأْوَى الْهَوَامِّ بِاللَّيْلِ). وَفِي رِوَايَةٍ: (أَوَإِذَا سَافَرْتُمْ فِي السَّنَةِ فَبَادِرُوا بِهَا نِقْيَهَا). رَوَاهُ مُسْلِمٌّ.
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "When you travel in fertile land, give the camels their share of the earth. When you travel in barren land, hasten their pace. And when you camp at night, avoid the path, for it is the way of animals and the abode of creatures at night." In another narration: "Or when you travel in barren land, hasten to preserve their strength." [Narrated by Muslim]
وَعَنْهُ رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه وسلم قَالَ: (لَا ١ تَتَّخِذُوا ظُهُورَ دَوَابَّكُمْ مَنَابِرَ؛ فَإِنَّ للهَ تَعَالَى إِنَّمَا سَخَّرَهَا لَكُمْ؛ لِتُبَلَّغَكُمْ إِلَى بَلَدٍ لَمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ، وَجَعَلَ لَكُمْ الْأَرْضَ فَعَلَيْهَا فَاقْضُوا حَاجَتَكُمْ). رَوَاهُ أَبُوْ دَاوُدَ.
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "1 Do not take the backs of your animals as pulpits, for Allah, the Exalted, has subjected them to you to carry you to a land you could not reach except with great difficulty, and He made the earth for you, so fulfill your needs upon it." [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement: "Do not take the backs of your animals as pulpits": Al-Khattabi said: It is established that the Prophet (ﷺ) delivered a sermon standing on his mount, indicating that standing on their backs for a need or to reach a goal that cannot be achieved by dismounting is permissible. The prohibition applies to standing on them without a valid reason, causing unnecessary strain to the animal. As stated in (Al-Mirqat).
١قوله: لا تتخذوا ظهور دوابكم منابر: قال الخطابي: قد ثبت أن النبي صلي الله عليه وسلم خطب على راحلته واقفا عليها، فَدَلَّ ذلك على أن الوقوف على ظهورها إذا كان لإرب أو لبلوغ وطر لا يدرك مع النزول إلى الأرض مباح، وإنما النهي انصرف إلى الوقوف عليها لا لمعنى يوجه فيتعب الدابة من غير طائل. كذا في (المرقاة).
وَعَنْ أَنَسِرضي الله عنه قَالَ: كُنَّا إِذَا نَزَلْنَا مَنْزِلًا لَا فُسَبِّحُ حَتَّى تُحَلَّ الرَّحَالُ. رَوَاه أَبُوْدَاوُدَ.
Anas (may Allah be pleased with him) narrated: When we stopped at a place, we would not perform tasbih until we unloaded the baggage. [Narrated by Abu Dawud]
وَعَنْ أَبِيُّ سَعِيْدٍ الْخُدْرِيِّ ُ، قَالَ: بَيْنَمَا نَحْنُ فِي سَفَرٍ مَعَ رَسُوْلِ اللهِ صلي الله عليه وسلم اذا جاء رجل علي راحلة ،فجعل يصرف بصره يمينا وشمالا ،فقال رسول الله صلي الله عليه وسلم: (مَنْ ١ كَانَ مَعَهُ فَضْلُ ظَهْرٍ فَلْيَعُدْ بِهِ عَلَى مَنْ لَا ظَهْرَ لَهُ، وَمَنْ كَانَ لَهُ فَضْلٌ مِنْ زَادٍ فَلْيَعُدْ بِهِ عَلَى مَنْ لَا زَادَ لَهُ) قَالَ: فَذَكَرَ مِنْ أَصْنَافِ الْمَالِ مَا ذَكَرَ حَقَّى رَأَيْنَا أَنَّهُ لَا حَقَّ لِأَحَدٍ مِنَّا فِي فَضْلٍ. رَوَاهُ مُسْلِمٌ.
Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated: While we were traveling with the Messenger of Allah (ﷺ), a man came on his mount, looking right and left. The Messenger of Allah (ﷺ) said: "1 Whoever has an extra mount should offer it to one who has none, and whoever has extra provisions should offer them to one who has none." He mentioned various types of wealth, to the point that we thought none of us had a right to anything extra. [Narrated by Muslim]
Notes / الحواشي
1 The statement: "Whoever has an extra mount should offer it, etc.": Al-Nawawi said: This encourages charity, mutual support, kindness to companions, and attending to their needs by offering assistance without their asking. This applies even if the person has a mount or clothes or is wealthy in their homeland; they may give from zakat in this situation. As stated in (Al-Mirqat).
١قوله: من كان معه فضل ظهر فليقعد به إلخ: قال النووي: فيه حث على الصدقة والمواسات والإحسان إلى الرفقة والأصحاب والاعتناء بمصالحهم، والسعي في قضاء حاجة المحتاج بتعرضه للعطاء، وتعريضه من غير سؤال، وإن كان له راحلة وعليه ثياب أو كان موسرا في وطنه فيعطي من الزكاة في هذا الحال. كذا في (المرقاة).
وعن سعيد ابن ابي هند عن ابي هريرة رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم : (تَكُونُ إِبِلَّ لِلشَّيَاطِينِ وَبُيُوتُّ لِلشَّيَاطِينِ، فَأُمَّا إِبِلُ الشَّيَاطِينِ فَقَدْ رَأَيْتُهَا يَخْرُجُ أَحَدُكُمْ بِجْنَيْبَاتٍ مَعَهُ قَدْ أَسْمَنَهَا، فَلَا يَعْلُو بَعِيرًا مِنْهَا، وَيَمُرُّ بِأَخِيهِ قَدْ انْقَطَعَ بِهِ، فَلَا يَحْمِلُهُ. وَأَمَّا بُيُوتُ الشَّيَاطِينِ فَلَمْ أَرَهَا) كَانَ سَعِيْدُ يَقُوْلُ: لَا أُرَاهَا إِلَّا هَذِهِ الْأَقْفَاصُ الَّتِي يَسْتُرُ النَّاسُ بِالدِّيِبَاجِ. رَوَاهُ أَبُوْ دَاوُدَ.
Sa‘id ibn Abi Hind, from Abu Hurayrah (may Allah be pleased with him), narrated: The Messenger of Allah (ﷺ) said: "There are camels for devils and houses for devils. As for the camels of devils, I have seen them: one of you goes out with well-fed spare camels but does not ride one of them and passes by his brother who is stranded, yet does not carry him. As for the houses of devils, I have not seen them." Sa‘id used to say: "I think they are these cages that people cover with brocade." [Narrated by Abu Dawud]
وَعَنْ جَابِرٍ رضي الله عنه قَالَ: كَانَ رَسُوْلُ اللهِ صلي الله عليه وسلم يَتَخَلَّفُ فِي الْمَسِيرِ، فَيُؤْجِي الضَّعِيفَ وَيُرْدِفُ، وَيَدْعُو لَهُمْ. رَوَاهُ أَبُوْ دَاوُدَ.
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) would stay back during the journey, urging on the weak, giving a ride to those behind, and praying for them. [Narrated by Abu Dawud]
وعن ابي هريرة رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم : (السفر١ قطعة من العذاب يَمْنَعُ أَحَدَكُمْ نَوْمَهُ وَطَعَامَهُ وَشَرَابَهُ، فَإِذَا قَضَى أَحَدُكُمْ نَهْمَتَهُ مِنْ وَجْهِهِ فَلْيُعَجِّلْ إِلَى أَهْلِهِ). مُتَّفَقُّ عَلَيْهِ.
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "1 Travel is a piece of torment; it deprives one of you of sleep, food, and drink. So when one of you has fulfilled the purpose of his journey, let him hasten back to his family." [Narrated by Bukhari and Muslim]
Notes / الحواشي
1 The statement: "Travel is a piece of torment, etc.": In (Sharh as-Sunnah): This indicates the permissibility of exiling an adulterer, as Allah, the Exalted, said: And let a group of the believers witness their punishment [An-Nur: 2], and exile is a form of punishment like flogging, according to the Shafi‘i view. Ali al-Qari said: There is no doubt that exile is a torment, but the question, according to Abu Hanifah, is whether it is meant here or not? The dispute is whether it is a prescribed punishment or a discretionary policy. In (Al-Hidayah): Our evidence is Allah’s saying: Then flog them [An-Nur: 2], making flogging the entire required punishment, based on the letter "fa" or its being the only mentioned punishment. This was discussed in detail in the Book of Punishments.
١ قوله: السفر قطعة من العذاب إلخ: وفي (شرح السنة): فيه دليل على تغريب الزاني، فإن الله تعالى قال: وليشهد عذابهما طائفة من المؤمنين، والتغريب عذاب كالجلد، هذا عند الشافعي. وقال علي القاري: لا شك أن التغريب عذاب لكن الكلام عند أبي حنيفة في أنه المراد أم لا؟ والخلاف في أنه حد أو سياسة، انتهى. وقال في(الهداية): ولنا قوله تعالى: ﴿فَآَجْلِذُ واْ﴾ جعل الجلد كل الموجب رجوعا إلى حرف الفاء أو إلى كونه كل المذكور. وقد مر الكلام فيه في (كتاب الحدود) مستوفي.
وعن عبدالله بن جعفر رضي الله عنه قال: كان رسول الله صلي الله عليه وسلم اذا قدم من سفر ثُلُقِّيَ بِصِبْيَانِ أَهْلِ بَيْتِهِ، وَإِنَّهُ قَدِمَ مِنْ سَفَرٍ فَسُبِقَ بِي إِلَيْهِ، فَحَمَلَنِي بَيْنَ يَدَيْهِ، ثُمَّ جِيءَ بِأَحَدِ ابْنَيْ فَاطِمَةَ فَأَرْدَفَهُ خَلْفَهُ، قَالَ: فَأُدْخِلْنَا ١ الْمَدِينَةَ ثَلَاثَةً عَلَى دَابَّةٍ. رَوَاهُ مُسْلِمٌ.
Abdullah ibn Ja‘far (may Allah be pleased with him) narrated: When the Messenger of Allah (ﷺ) returned from a journey, he would be met by the children of his household. He returned from a journey, and I was brought to him first, so he carried me in front of him. Then one of Fatimah’s sons was brought, and he placed him behind him. He said: "Thus, we entered Madinah, three of us on one mount." [Narrated by Muslim]
Notes / الحواشي
1 The statement: "Thus, we entered Madinah, three of us on one mount": This Hadith indicates that it is permissible for three people to ride one mount if it can bear them. If it cannot, it is not permissible. As stated in (Badhl al-Majhud).
١قوله: فأدخلنا المدينة ثلاثة على دابة: والحديث يدل على أن ركوب الثلاثة على الدابة يجوز. وهذا إذا كانت مطيقة، وأما إذا لم يطقها فلا يجوز. كذا في (بذل المجهود).
وَعَنْ أَنَسِن ُ أَنَّهُ أَقْبَلَ هُوَ وَأَبُو طَلْحَةَ مَعَ رَسُوْلِ اللهِ صلي الله عليه وسلم وَمَعَ النَّبِيِّ صلي الله عليه وسلم صَفِيَّةُ مُرْدِفَهَا عَلَى رَاحِلَتِهِ. رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated: He and Abu Talhah were returning with the Messenger of Allah (ﷺ), and Safiyyah was riding behind the Prophet (ﷺ) on his mount. [Narrated by Bukhari]
وعن بريدة رضي الله عنه قال: بينما رسول الله صلي الله عليه وسلم يمشي اذ جاءه رجل ومعه حمار،فقال يا رسول الله صلي الله عليه اركب، وتار الرجل ،فقال رسول الله صلي الله عليه وسلم : ( لا ١ انت احق بِصَدْرِ دَابَّتِكَ، إِلَّا أَنْ تَجْعَلَهُ لِيْ)، قَالَ: جَعَلْتُهُ لَكَ، فَرَكِبَ. رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ.
Buraydah (may Allah be pleased with him) narrated: While the Messenger of Allah (ﷺ) was walking, a man came with a donkey and said: "O Messenger of Allah, ride." The man stepped back, but the Messenger of Allah (ﷺ) said: "1 No, you are more entitled to the front of your animal unless you assign it to me." He said: "I assign it to you." So he rode. [Narrated by Tirmidhi and Abu Dawud]
Notes / الحواشي
1 The statement: "No, you are more entitled to the front of your animal, etc.": This shows the justice, humility, and upholding of rights by the Messenger of Allah, as he accepted riding behind him and did not rely on the man’s apparent consent. As stated in (Al-Mirqat). In (Badhl al-Majhud): He said this to highlight the issue, even though the man had offered the front of his animal.
١ قوله: لا، أنت أحق بصدر دابتك إلخ: فيه إنصاف رسول الله وكثيً وتواضعه وإظهار الحق المر حيث رضي أن يركب خلفه ولم يعتمد على غالب رضاه. قاله في (المرقاة). وقال في (بذل المجهود): إنما قال ذلك مع أن الرجل قد كان جعل له صدر دابته تنبيها على المسألة.
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍرضي الله عنه قَالَ: كُنَّا يَوْمَ بَدْرٍ كُلُّ ثَلَاثَةٍ عَلَى بَعِيْرٍ، فَكَانَ أَبُوْ لُبَابَةَ وَعَلِيُّ ابْنُ أَبِيْ طَالِبٍ زَمِيْلَيْ رَسُوْلِ اللهِ صلي الله عليه وسلم قَالَ: فَكَانَتْ إِذَا جَاءَتْ عَقْبَةُ رَسُوْلِ الله صلي الله عليه وسلم قالا: نحن نمشي عنك قال: ( ما ١انتما باقوي مني، وما انا باغني عن الاجر منكما ).رواه في شرح السنة.
Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated: On the day of Badr, every three of us shared one camel. Abu Lubabah and Ali ibn Abi Talib were the riding companions of the Messenger of Allah (ﷺ). When it was the Prophet’s turn to walk, they said: "We will walk for you." He said: "1 You are not stronger than me, and I am not less in need of reward than you." [Narrated in Sharh as-Sunnah]
Notes / الحواشي
1 The statement: "You are not stronger than me, and I am not less in need of reward than you": At-Tayyibi said: This shows the utmost humility of the Prophet (ﷺ), his mutual support with his companions, and his neediness before Allah, the Exalted. As stated in (Al-Mirqat).
١ قوله: قال: ما أنتما بأقوى مني، وما أنا بأغنى عن الأجر منكما: قال الطيبي: فيه إظهار غاية التواضع منه كَياً والمواساة مع الرفقة والافتقار إلى الله تعالى. كذا في ((المرقاة))
وَعَنْ أَنَسِ رضي الله عنه قَالَ: كَانَ رَسُوْلُ اللهِ ﷺ لَا ١ يَطْرُقُ أَهْلَهُ، وَكَانَ لَا يَدْخُلُإِلَّا غُدْوَةً أَوْ عَشِيَّةٌ. مُتَّفَقُّ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) would not 1 arrive at his family’s home at night, and he would only enter in the morning or evening. [Narrated by Bukhari and Muslim]
Notes / الحواشي
1 The statement: "would not arrive at his family’s home at night, etc.": Al-Nawawi said: It is disliked for someone who has been on a long journey to arrive at night. However, if the journey is short and his arrival is expected, or if the journey is long but his arrival is well-known and his wife is aware of his coming, there is no issue with arriving at night, as the purpose of preparation is fulfilled. I say: However, one must knock on the door and wait for a response. The statement "it is disliked" does not align with the principles of Sharia but rather with the sayings of philosophical sages. As stated in (Al-Mirqat).
١ قوله: لا يطرق أهله ليلا إلخ: قال النووي: يكره لمن طال سفره طروق الليل، فأما من كان سفره قريبا يتوقعإتيانه، وكذا إذا أطال واشتهر قدومه وعلمت امرأته قدومه، فلا بأس بقدومه ليلا لزوال المعنى الذي هو سببه، فإنالمراد التهيؤ. وقد حصل ذلك. قلت: لكن لا بُدَّ من دق الباب وانتظار الجواب، وقوله: (يكره) ليس على مقتضىالقواعد الشرعية، بل على طبق كلام الحكماء الفلسفية. كذا في (المرقاة).
وَعَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: إِذَا أَطَالَ أَحَدُكُمُ الْغَيْبَةَ فَلَايَطْرُقْ أَهْلَهُ لَيْلًا). مُتَّفَقُّ عَلَيْهِ.
وَرَوَى أَبُوْ دَاوُدَ عَنْهُ عَنِ النَّبِيَّ ﷺ قَالَ: (إِنَّ أَحْسَنَ مَا دَخَلَ الرَّجُلُ عَلَى أَهْلِهِ إِذَاقَدِمَ ٢ مِنْ سَفَرٍ أَوَّلَ اللَّيْلِ.(
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "If one of you has been absent for a long time, he should not arrive at his family’s home at night." [Narrated by Bukhari and Muslim]
Abu Dawud narrated from him that the Prophet (ﷺ) said: "2 The best time for a man to enter upon his family when returning from a journey is at the beginning of the night."
Notes / الحواشي
2 The statement: "when returning from a journey at the beginning of the night": In (Al-Luma‘at): The reconciliation between this and the Hadith prohibiting arriving at night is that this applies to a short journey. Al-Nawawi said: Likewise, if the journey is long but his arrival is well-known, there is no issue with arriving at night, as the purpose is preparation, which is achieved. It is also said: The meaning of "entering upon his family" refers to intimacy, as a traveler, being away from his family, is often overcome with desire and eagerness. If he fulfills his desire at the beginning of the night, his body lightens, his soul calms, and his sleep is pleasant. It also shows love, longing, hastening to fulfill rights, and removing the burden of waiting. As stated in (Al-Mirqat).
٢ قوله: إذا قدم من سفر أول الليل: قال في (اللمعات): التوفيق بينه وبين الحديث الذي نهى فيه عن القدوم ليلا أن يحمل هذا على السفر القريب، قال النووي: وكذا إذا طال السفر واشتهر قدومه فلا بأس بقدومه ليلا، فإن المرادتهيؤها. وقد حصل بذلك. وقيل: المراد بدخول أهله المجامعة؛ لأن المسافر لبعده عن أهله يغلب عليه الشبقويكون ممتلئا تَواقًا، فإذا قضى شهوته أول الليل خف بدنه وسكن نفسه وطاب نومه. وأيضًا فيه إظهار المحبةوالاشتياق، والمبادرة إلى أداء الحق، ورفع كلفة الانتظار، انتهى. كذا في (المرقاة)
وَعَنْهُ أَنَّ النَّبِيَّ ﷺ قَالَ: (إِذَا دَخَلْتَ لَيْلًا فَلَا تَدْخُلْ عَلَى أَهْلِكَ حَتّىتَسْتَحِدَّ٣ الْمُغِيبَةُ وَتَمْتَشِطَ الشَّعِثةُ). مُتَّفَقُّ عَلَيْهِ.
From the same (may Allah be pleased with him), he narrated that the Prophet (ﷺ) said: "If you enter at night, do not come to your family until 3 the one who has been absent prepares herself and the disheveled one combs her hair." [Narrated by Bukhari and Muslim]
Notes / الحواشي
3 The statement: "until the one who has been absent prepares herself": In (Al-Mirqat): The meaning of "prepares herself" is that she attends to her pubic hair in the customary manner of women, such as plucking or grooming, not using iron, as that is not preferred for them.
٣ قوله: حتى تستحد المغيبة: وقال في (المرقاة): أراد بالاستحداد أن تعالج شعر عانتها بما منه المعتاد من أمرالنساء، يعني من النتف والتنور ولم يرد به استعمال الحديد، فإن ذلك غير مستحسن في أمرهن.
وَعَنْ كَعْبِ بْنِ مَالِكٍ قَالَ: كَانَ النَّبِيُّ ﷺ لَا يَقْدَمُ مِنْ سَفَرٍ إِلَا نَهَارًا فِيالضُّحَى، فَإِذَا قَدِمَ بَدَأَّ بِالْمَسْجِدِ، فَصَلَّ فِيهِ رَكْعَتَيْنِ، ثُمَّ جَلَسَ فِيهِ. مُتَّفَقُّ عَلَيْهِ.
وَرَوَى الطَّبَرَانِي عَنْ مقطمِ بْنِ مِقْدَامٍ قَالَ: قَالَ رَسُولُ اللَّهِﷺ: (مَا خَلَفَ أَحَدٌعِنْدَ أَهْلِهِ أَفْضَلَ مِنْ رَكْعَتَيْنِ يَرْكَعُهُمَا عِنْدَهُمْ حِيْنَ يُرِيْدُ سَفَرًا).
Ka‘b ibn Malik (may Allah be pleased with him) narrated: The Prophet (ﷺ) would not return from a journey except during the day, in the forenoon. When he arrived, he would begin at the mosque, pray two rak‘ahs, and then sit there. [Narrated by Bukhari and Muslim]
At-Tabarani narrated from Miqdam ibn Maqdam that the Messenger of Allah (ﷺ) said: "No one leaves behind with his family anything better than two rak‘ahs he prays with them when intending to travel."
وَعَنْ جَابِرٍ رضي الله عنه قَالَ: كُنْتُ مَعَ النَّبِيِّ ﷺ فِي سَفَرٍ، فَلَمَّا قَدِمْنَا الْمَدِينَةَ قَالَلِيْ:(ادْخُلُ الْمَسْجِدَ فَصَلِّ١ فِيْهِ رَكْعَتَيْنٍ). رَوَاهُ الْبُخَارِيُّ.
Jabir (may Allah be pleased with him) narrated: I was with the Prophet (ﷺ) on a journey. When we arrived in Madinah, he said to me: "1 Enter the mosque and pray two rak‘ahs." [Narrated by Bukhari]
Notes / الحواشي
1 The statement: "pray two rak‘ahs": In (Ad-Durr al-Mukhtar): Among the recommended acts are the two rak‘ahs for travel and upon return. Ash-Shami said: The statement "two rak‘ahs for travel, etc." refers to Miqdam ibn al-Maqdam’s narration: The Messenger of Allah (ﷺ) said: "No one leaves behind with his family anything better than two rak‘ahs he prays with them when intending to travel." [Narrated by At-Tabarani]. And from Ka‘b ibn Malik: The Messenger of Allah (ﷺ) would not return from a journey except during the day, in the forenoon. When he arrived, he would begin at the mosque, pray two rak‘ahs, and then sit there. [Narrated by Muslim]. This indicates that the two rak‘ahs for travel are specific to the home, and the two rak‘ahs upon return are specific to the mosque, as explicitly stated by the Shafi‘is. As stated in (Badhl al-Majhud).
١قوله: فصل فيه ركعتين: قال في (الدر المختار): ومن المندوبات ركعتًا السفرِ، والقدوم منه، قال الشامي: قوله:(ركعتا السفر إلخ) عن المطعم بن المقدام قال: قال رسول الله ﷺ: (ما خلف أحد عند أهله أفضل من ركعتينيركعهما عندهم حين يريد سفراً). رواه الطبراني. وعن كعب بن مالك كان رسول الله ﷺ لا يقدم من السفر إلا نهارا فيالضحى، فإذا قدم بدأ بالمسجد فصلى فيه ركعتين، ثم جلس فيه. رواه مسلم. (شرح المنية) ومفاده اختصاص صلاةركعتي السفر بالبيت، وركعتي القدوم منه بالمسجد، وبه صرَّح الشافعية. كذا في (بذل المجهود).
وَعَنْهُ رضى الله عنه أَنَّ الَنّبِيَّ ﷺ لَمَّا ٢ قَدِمَ الْمَدِيْنَةَ نَحَرَ جَزُورًا أَوْ بَقَرَةٌ رَوَاهُ الْبُخَارِيُّ.
From the same (may Allah be pleased with him), he narrated: When the Prophet (ﷺ) arrived in Madinah, he 2 slaughtered a camel or a cow. [Narrated by Bukhari]
Notes / الحواشي
2 The statement: "he slaughtered a camel": Ali al-Qari said: The Sunnah for one returning from a journey is to host guests according to his means, as stated by Ibn al-Malik.
٢ قوله: لما قدم المدينة نحر جزورا: قال على القاري: السنة لمن قدم من السفر أن يضيف بقدر وسعه، كذا قال ابن الملك.