This is the last Hadith from Kitaab-ut-Tahajjud [Book of Night Prayer].
Narrated Qaza’a Maula (freed slave of Ziyad):
I heard Abu Saeed Al-Khudri narrating four things from the Prophet and I appreciated them very much. He said, conveying the words of the Prophet:
(1) “A woman should not go on a two-day journey except with her husband or a Dhi-Mahram.
(2) No fasting is permissible on two days: ‘Id-ul-Fitr and ‘Id-ul-Adha.
(3) No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after the ‘Asr prayer till the sun sets.
(4) Do not prepare yourself for a journey except to three Mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque.”
1. Travelling of a Woman:
The saheeh Sunnah indicates that it is not permissible for a woman to travel except with a mahram. This travelling is not defined by a specific distance, as is the case with shortening the prayers or breaking the fast, rather everything that is called travelling, whether it is long or short, is not permitted for a woman unless she has a mahram with her.
Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram.”
The fuqaha’ are unanimously agreed that it is haraam for a woman to travel without a mahram, except in a few exceptional cases, such as travelling for the obligatory Hajj, for which some of them have permitted a women to travel with trustworthy companions. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They did not differ concerning the fact that a woman may not travel for anything but the obligatory Hajj except with a husband or mahram, except a kaafir woman who becomes Muslim in daar al-harb or a female captive who escapes. Others added: or a woman who becomes separated from her group and is found by a trustworthy man, in which case it is permissible for him to accompany her until he brings her back to her group. End quote from Fath al-Baari (4/76).
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, explaining that travel in this case is not defined by a specific distance:
Everything that is called travelling, it is forbidden for a woman to do without her husband or a mahram, whether it is three days, two days or one day, or anything else, because of the hadeeth of Ibn ‘Abbaas, according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” This includes everything that is called travel. And Allaah knows best.
And it says in Fataawa al-Lajnah al-Daa’imah (17/339): It is haraam for a woman to travel without a mahram in all cases, whether the journey is long or short. End quote.
Based on this, if going from your city to this place is regarded as travelling according to the people’s customs, then it is not permissible for you to go there without a mahram. If it is not regarded as travelling according to custom then there is nothing wrong with you going there without a mahram.
The fact that the route is filled with cities, schools and farms does not alter this ruling.
[Taken from IslamQA]
2. Fasting on Eid
Yes, it’s prohibited. Check out this link to find out more about the categories of fasts: obligatory, encouraged, disliked, forbidden and permissible.
3. Forbidden to Pray
he definition of times when voluntary prayer is forbidden varies from one country to another, and from one season to another. Hence we cannot explain what these times are by the clock for all lands and in all seasons. But we will explain the general principles which will make it easy for every Muslim to work out when these times are. Hence we say that the times when prayer is forbidden are three:
- From when dawn breaks until approximately a quarter of an hour after the sun has risen. You can find out the time of sunrise from the timetables that are available in all countries.
- Approximately a quarter of an hour before the time for Zuhr prayer begins, until the time for Zuhr begins.
- After you have prayed ‘Asr – even if it is an hour after the time for it began – until the disk of the sun has set completely. So the beginning of the time when prayer is forbidden is when one has prayed ‘Asr, not the beginning of the time for ‘Asr prayer, because the Muslim may offer ‘Asr prayer some time after the time for it begins. In that case the Muslim may offer voluntary prayers so long as he has not yet prayed ‘Asr, even if the time for ‘Asr has begun. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/429): We do not know of any difference of opinion concerning that among those who say that prayer is not allowed after ‘Asr. End quote.
The evidence for these times is mentioned in several ahaadeeth, among the clearest and most comprehensive of which is the lengthy hadeeth which was narrated by Imam Muslim in his Saheeh (832) from ‘Amr ibn ‘Abasah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said to him: “Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (i.e., noon). Then refrain from praying, for at that time Hell is stoked up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.”
We should point out that what is forbidden is prayer that is purely voluntary at these times. As for prayers for which there is a reason, such as “greeting the mosque” (tahiyyat al-masjid) or the two rak’ahs after wudoo’ or the two rak’ahs after tawaaf and so on, they may be offered at any time according to the more correct of the two scholarly opinions.
[Taken from IslamQA]
4. The 3 Special Mosques
Read this post.
Narrated Anas bin Malik
Sometimes Allah’s Apostle would not fast (for so many days) that we thought that he would not fast that month and he sometimes used to fast (for so many days) that we thought he would not leave fasting through-out that month and (as regards his prayer and sleep at night), if you wanted to see him praying at night, you could see him praying and if you wanted to see him sleeping, you could see him sleeping.
Prophet (SAW) had a balanced personality. He liked to take the mid-road to almost everything. For example, he used to fast a lot, but people would see him not fast for a lot of days as well. He used to pray tahajjud each night, but he would definitely sleep as well.
Similarly, he did not eat too less nor too much. He was not too lenient nor too strict. Not too fast, not too slow. Take any aspect of his life, you’ll find perfect balance. (y)
Now take a look at your own life. When you sit down to have Iftaar, how balanced is your in-take of food? :P
And you can judge yourself.. :)
The importance of slowing down in your Salah has been repeated multiple times in Bukhari up till now. And here it comes again:
Narrated Abu Qilaba:
Once Malik bin Huwairith said to his friends, “Shall I show you how Allah’s Apostle used to offer his prayers?” And it was not the time for any of the compulsory congregational prayers. So he stood up (for the prayer) bowed and said the Takbir, then he raised his head and remained standing for a while and then prostrated and raised his head for a while (sat up for a while). He prayed like our Sheikh ‘Amr Ibn Salama. (Aiyub said, “The latter used to do a thing which I did not see the people doing i.e. he used to sit between the third and the fourth Rak’a). IMalik bin Huwairith said, “We came to the Prophet (after embracing Islam) and stayed with him. He said to us, ‘When you go back to your families, pray such and such a prayer at such and such a time, pray such and such a prayer at such and such a time, and when there is the time for the prayer then only of you should pronounce the Adhan for the prayer and the oldest of you should lead the prayer.”
The time taken by the Prophet in prostrations, bowing, and the sitting interval between the two prostrations was about the same.
Anas said, “I will leave no stone unturned in making you offer the prayer as I have seen the Prophet making us offer it.” Anas used to do a thing which I have not seen you doing. He used to stand after the bowing for such a long time that one would think that he had forgotten (the prostrations) and he used to sit in-between the prostrations so long that one would think that he had forgotten the second prostration.
Discussion on it here.
Brothers and sisters, whatever you do, do NOT pray a ‘fast Salah’ like this person:
SunhanAllah! Someone give him the khushoo` pill!
Narrated Um Salama:
I complained to Allah’s Apostle that I was sick. He told me to perform the Tawaf behind the people while riding. So I did so and Allah’s Apostle was praying beside the Ka’ba and reciting the Surah starting with “Wat-tur-wa-Kitabin mastur.”
You’ll always find relaxation in Islam’s teachings. If someone’s not capable of doing something, they won’t be forced. For example, if you’re sick/travelling, you may skip the mandatory fast(s) of Ramadan. The reason behind giving relaxation is to enable everyone to follow Islam, whether they’re rich or poor, healthy or sick, young or old. BUT that does not mean we start finding ways to somehow not perform our obligations (called heela). That mandatory fast you skipped in Ramadan while travelling, you gotta compensate for it later (as in, keep it after Ramadan). Mhmm.
Islam is for everyone. Enough said.
P.S. this Hadith also shows that sick people can do Tawaf sitting on a camel (vehicle). So yes, they have jawaz for using wheelchairs in Haram of Makkah these days.
Today’s Hadith is very much relevant to Kitaab-ul-Haydh, but my discussion will be a bit off-topic..
Narrated ‘Abdur-Rahman bin Al-Aswad:
(on the authority of his father) ‘Aisha said: “Whenever Allah’s Apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an Izar and start fondling her.” ‘Aisha added, “None of you could control his sexual desires as the Prophet could.”
Prophet (SAW) had nine wives at once. He didn’t have to control his desires. Yet, we find that his own wives testify to his amazing hold on himself. It’s a Sunnah that we need to follow. We need to control all sorts of desires, from food to sex. Even when we’re leading a Halal lifestyle, we can’t have everything we want, as much as we want and whenever we want. It’s a great quality to possess: control.
Don’t like what you read? Tell me, what’s the main purpose of the month of Ramadaan? What does being deprived of food, drink and sex teach you? Even though the food you eat is Halal, the stuff you drink is very much Halal as well, and you fulfill your desire with your very own spouse: totally Halal! Why are you then asked to restrain yourself from all these Halal things for a specific time period everyday for a month each year? Simple: to teach you self-control. That 30-day training is enough to last you the whole year. YES! You have to practice it outside Ramadaan as well. :)
As to the question ‘How?‘, it’s very simple.
- Start denying yourself your favorite food, hobby, pastime etc. You don’t have to do it all the time and every time. It could be a punishment you give yourself for not waking up for Fajr on time, for example. Personal experience: I deny myself breakfast (which I can’t live without) if I wake up late for Fajr. So I don’t have that habit Alhamdulillah.
- Voluntary Salah (prayer) and Sawm (fast). A very good way to achieve self-restraint! You’re so caught up in ‘Ibadah (worship), that you don’t really get time to think about other stuff. Or better, you don’t feel right when you think about other stuff. ;)
- Make du’a (invocation). Indeed a very useful tool for a believer. When nothing else works, du’a shows it’s miracles.
- Be firm with yourself. No excuses, no ‘going easy’. Tit for tat. And that’s it!