Hadith no. 2714 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 317 :
Narrated by Abdullah (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) returned (from Jihad), he would say Takbir thrice and add, “We are returning, if Allah wishes, with repentance and worshipping and praising (our Lord) and prostrating ourselves before our Lord. Allah fulfilled His Promise and helped His Slave, and He Alone defeated the (infidel) clans.”
Volume 4, Book 52, Number 318 :
Narrated by Anas bin Malik (radiallaahu `anhu)
We were in the company of the Prophet (sallallaahu `alayhi wasallam) while returning from ‘Usfan, and Allah’s Apostle was riding his she-camel keeping Safiya bint Huyay (radiallaahu `anhaa) riding behind him. His she-camel slipped and both of them fell down. Abu Talha (radiallaahu `anhu) jumped from his camel and said, “O Allah’s Apostle! May Allah sacrifice me for you.” The Prophet (sallallaahu `alayhi wasallam) said, “Take care of the lady.” So, Abu Talha covered his face with a garment and went to Safiya (radiallaahu `anhaa) and covered her with it, and then he set right the condition of their she-camel so that both of them rode, and we were encircling Allah’s Apostle (sallallaahu `alayhi wasallam) like a cover. When we approached Medina, the Prophet (sallallaahu `alayhi wasallam) said, “We are returning with repentance and worshipping and praising our Lord.” He kept on saying this till he entered Medina.
Volume 4, Book 52, Number 319 :
Narrated by Anas bin Malik (radiallaahu `anhu)
That he and Abu Talha (radiallaahu `anhu) came in the company of the Prophet (sallallaahu `alayhi wasallam) and Safiya (radiallaahu `anhaa) was accompanying the Prophet (sallallaahu `alayhi wasallam), who let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet and (his) wife fell down. Abu Talha (the sub-narrator thinks that Anas said that Abu Talha jumped from his camel quickly) said, “O Allah’s Apostle! May Allah sacrifice me for your sake! Did you get hurt?” The Prophet (sallallaahu `alayhi wasallam) replied,”No, but take care of the lady.” Abu Talha (radiallaahu `anhu) covered his face with his garment and proceeded towards her and covered her with his garment, and she got up. He then set right the condition of their she-camel and both of them (i.e. the Prophet and his wife) rode and proceeded till they approached Medina. The Prophet (sallallaahu `alayhi wasallam) said, “We are returning with repentance and worshipping and praising our Lord.” The Prophet (sallallaahu `alayhi wasallam) kept on saying this statement till he entered Medina.
“Take care of the lady” = How to be a gentleman 101.
Abu Aaliyah, blogger at The Humble “I”, talks about being a true gentleman under Islamic guidelines:
It is often claimed that in Victorian or Edwardian England, respectability essentially meant maintaining a reputable facade while encouraging all sorts of hypocrisies. How much or how little can one generalise in such a matter is up for debate. Yet at its core, the widely cherished notion that there was a respectable way to conduct oneself; that there was a decent and honourable way of being a true “gentleman” (as opposed to a hypocritical one) – well that’s a very Islamic idea. A gentleman was someone who was restrained, courteous, considerate, well mannered, had public dignity, and was aware of boundaries; particularly when in mixed company.
The Islamic concept of futuwwah, “spiritual chivalry,” is where we find the ideals of the true Muslim gentleman best expressed. Futuwwah embodies the virtues of dignity and respectability (haybah), refined and noble conduct (adab), and preferring others to oneself (ithar), along with courage (shaja‘ah), magnanimity (sakha’ah) and striving to destroy the idols of one’s ego (mujahadat al-nafs).
Society no longer speaks of a true gentleman. That’s of a bygone era – of Edwardian England; an Englishness long dead and buried. As a nation we need to review where this has led us: if it’s been, on balance, for our betterment? Furthermore, as Muslims themselves start to relax these principles, can we see in where it has led others, where we too might be heading?
An excerpt from an article written by Imam Khalid Latif on the same topic:
In the Qur’an, the Prophet Abraham, peace be upon him, is referred to in Arabic as fata, a young, noble man who knows how to handle his responsibilities. His sense of integrity and commitment are remarkable.
From this word fata is derived the Arabic word, futuwwa, which essentially translates as chivalry. Being gentle, loyal, modest, honest, compassionate, humble, trustworthy and selfless is having futuwwa. In the medieval period of Islam, orders were established around this principle of futuwwa that emphasized members uphold these traits and seek to serve society, putting their needs after the needs of those around them. They would teach young men how to honor their responsibilities while today we are forced to figure it out on our own. Chivalry is in our tradition. We just have to embrace it again and empower individuals to be those role models that our communities desperately need.
[Read more: Are You a ‘Muslim’ Gentleman?]
So chivalry is not just how the Western culture sees it; holding the door open, pulling out the chair, paying for dinner/date etc. This is all just one aspect of it. The true concept of being a gentleman has much more to it than appearances and treatment of women (not the least important by any means), it has to do with maturity, modesty, dignity, compassion, honesty etc.
An interesting blog I came across that gives equal importance to self-grooming for the “modern Muslim gentleman” and includes tips and how-to’s, check out “thegentlemuslimman“.
Hadith no. 2636 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 240 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
On the day of the battle of the Trench, the Prophet (sallallaahu `alayhi wasallam) wanted somebody from amongst the people to volunteer to be a reconnoiter. Az-Zubair (radiallaahu `anhu) volunteered. He demanded the same again and Az-Zubair (radiallaahu `anhu) volunteered again. Then he repeated the same demand (thrice) and Az-Zubair (radiallaahu `anhu) volunteered once more. The Prophet (sallallaahu `alayhi wasallam) then said, ” Every prophet has a disciple and my disciple is Az-Zubair.”
Volume 4, Book 52, Number 241 :
Narrated by Ibn’ Umar (radiallaahu `anhu)
From the Prophet (sallallaahu `alayhi wasallam) the following Hadith (No. 242).
Volume 4, Book 52, Number 242 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “If the people knew what I know about traveling alone, then nobody would travel alone at night.”
Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted from al-Adaab al-Shar’iyyah (1/428).
It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas that the Prophet (peace and blessings of Allaah be upon him) said: “The (lone) rider is a devil, two riders are two devils and three are a travelling party.” Narrated by al-Tirmidhi (1674), who said it is a hasan hadeeth. It was also classed as hasan by Ibn Hajar in Fath al-Baari (6/53) and by al-Albaani in al-Silsilah al-Saheehah (62).
These ahaadeeth indicate that it is makrooh to be alone in situations where a man fears for himself because of weakness, severe exhaustion or hardship, or when he fears that the shaytaan may tempt him and mislead him. The benefit of being with righteous companions is not limited to help and support, rather the most important thing is that it helps him to remain steadfast and pious, for the shaytaan is further away from two.
Al-Haafiz Ibn Hajar said in Fath al-Baari (6/53):
Ibn Khuzaymah reported it under the heading; “the prohibition on two travelling and that less than three are sinners,” because what is meant by “devil” is a sinner. Al-Tabari said: This is a rebuke aimed at disciplining and guiding because of the fear of loneliness for one, but it is not haraam. The one who travels alone in the wilderness and the one who stays alone in a house has no guarantee that he will not feel lonely, especially if he had bad thoughts and is weak in faith.
In fact people differ with regard to that and the prohibition concerning that is a measure of protection, but if there is need for that, it should be fine. It was said, commenting on the words “the (lone) rider is a devil” that his travelling alone is suggested to him by the shaytaan, or he is likened to the shaytaan in his actions. And it was said that it is disliked because if the person who is travelling alone dies on the journey, there will be no one who can take care of him; similarly, if two are travelling and both or one die, there will be no one to help, unlike three, because in most cases that fear will not be present. End quote.
The apparent meaning of the hadeeth is that the prohibition applies to the one who travels alone via empty and remote routes. As for well-travelled routes, and those in which there is no risk of being lost, and where there are likely to be helpers and companions, there is no report that it is makrooh or prohibited. The same applies to travelling nowadays on planes, ships and buses, because those who are in them are all regarded as traveling companions, so the one who travels by these means is not alone in the sense that is forbidden.
Shaykh Ibn ‘Uthaymeen said in Fataawa Noor ‘ala al-Darb (mutafarraqaat/al-adaab):
This points to the warning against travelling alone, but that applies to journeys where the route is not travelled by many. As for journeys where the route is travelled by many, and it is as if one is in the middle of a village, such as the route from al-Qaseem to Riyadh, or Riyadh to Dammam and other such routes where there are many travellers, and the road to the Hijaz during the Hajj season, this is not in fact regarded as being alone, because many people travel by these routes. So a person may be alone in his car but he is not alone on the journey, rather there are people around him, behind him and in front of him at every moment. End quote.
Shaykh al-Albaani said in his commentary on this hadeeth in al-Saheehah (62):
Perhaps the hadeeth refers to travelling in the deserts or wilderness where the traveller rarely sees anyone. It does not include travel nowadays on paved and well-travelled roads. And Allaah knows best. End quote.
Taken from IslamQA
Volume 4, Book 52, Number 243 :
Narrated by Hisham’s father
Usama bin Zaid (radiallaahu `anhu) was asked at what pace the Prophet (sallallaahu `alayhi wasallam) rode during Hajjat-ul-Wada’ “He rode at a medium pace, but when he came upon an open way he would go at full pace.”
Volume 4, Book 52, Number 244 :
Narrated by Aslam
While I was in the company of ‘Abdullah bin ‘Umar (radiallaahu `anhu) on the way to Mecca, he received the news of the severe illness of Safiya bint Abi Ubaid (i.e. his wife), so he proceeded at greater speed, and when the twilight disappeared, he dismounted and offered the Maghrib and ‘Isha ‘prayers together and said, “I saw the Prophet (sallallaahu `alayhi wasallam) delaying the Maghrib prayer to offer it along with the ‘Isha’ when he was in a hurry on a journey.”
Volume 4, Book 52, Number 245 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Journey is a piece of torture, for it disturbs one’s sleep, eating and drinking. So, when you fulfill your job, you should hurry up to your family.”
We have established in past posts that fasting while traveling is permissible, but Prophet (sallallaahu `alayhi wasallam) used to avoid it. And we all know this one:
Narrated ‘Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) was asked, “What deeds are loved most by Allah?” He said,
“The most regular constant deeds even though they may be few.”
[Bukhari, Vol. 8, Book 76, Number 472]
Now read this.
Volume 4, Book 52, Number 239 :
Narrated by Ibrahim Abu Isma’il As-Saksaki
I heard Abu Burda (radiallaahu `anhu) who accompanied Yazid bin Abi Kabsha on a journey. Yazid used to observe fasting on journeys. Abu Burda (radiallaahu `anhu) said to him, “I heard Abu Musa (radiallaahu `anhu) several times saying that Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘When a slave falls ill or travels, then he will get reward similar to that he gets for good deeds practiced at home when in good health.”
Isn’t this like the coolest thing ever? There are so many things we end up not doing because of sickness or travel and feel guilty for leaving them. But worry not, my friend, you have been relieved of this burden. If there’s something you do continuously when at home and in good health, you’ll be rewarded for it even if you don’t do it due to sickness or travel.
I usually end up missing or shortening the adhkaar after Salah when down with fever or headache etc.. The daily reading of Quran gets disturbed while traveling.. We all miss our Sunnah prayers in long journeys anyway.. So remember this hadith next time you’re feeling unwell or out of town and relax, for the kiraaman kaatibeen are at work even if you’re not!. :)
Hadith no. 2630 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 234 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) reached Khaibar in the morning, while the people were coming out carrying their spades over their shoulders. When they saw him they said, “This is Muhammad and his army! Muhammad and his army!” So, they took refuge in the fort. The Prophet (sallallaahu `alayhi wasallam) raised both his hands and said, “Allahu Akbar, Khaibar is ruined, for when we approach a nation (i.e. enemy to fight) then miserable is the morning of the warned ones.” Then we found some donkeys which we (killed and) cooked: The announcer of the Prophet (sallallaahu `alayhi wasallam) announced: “Allah and His Apostle forbid you to eat donkey’s meat.” So, all the pots including their contents were turned upside down.
Volume 4, Book 52, Number 235 :
Narrated by Abu Musa Al-Ashari (radiallaahu `anhu)
We were in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) (during Hajj). Whenever we went up a high place we used to say: “None has the right to be worshipped but Allah, and Allah is Greater,” and our voices used to rise, so the Prophet (sallallaahu `alayhi wasallam) said, “O people! Be merciful to yourselves (i.e. don’t raise your voice), for you are not calling a deaf or an absent one, but One Who is with you, no doubt He is All-Hearer, ever Near (to all things).”
Shaykh al-Islam (may Allah have mercy on him) was asked about a man who established a waqf and in some of his conditions he stipulated that they should recite whatever they are able to (of Qur’aan) and recite Subhaan Allah (Glory be to Allah), Laa ilaaha ill-Allah (there is no God but Allah) and Allahu akbar(Allah is most great), and send blessings upon the Prophet (blessings and peace of Allah be upon him) after Fajr until sunrise. Is it better to do that out loud or quietly?
Praise be to Allah. Rather it is better to recite dhikr and du‘aa’ – such as sending blessings upon the Prophet (blessings and peace of Allah be upon him) – quietly, unless there is a reason to do otherwise. At this particular time it is especially preferable (to recite it quietly), because Allah says (interpretation of the meaning): “And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings” [al-A‘raaf 7:205]. And in as-Saheeh it is narrated from the Prophet (blessings and peace of Allah be upon him) that when he saw the Sahaabah (may Allah be pleased with them) raising their voices in dhikr, he said:
End quote from al-Fataawa al-Kubra, 4/246
Volume 4, Book 52, Number 236 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
Whenever we went up a place we would say, “Allahu Akbar (i.e. Allah is Greater)”, and whenever we went down a place we would say, “Subhan Allah.”
Volume 4, Book 52, Number 237 :
Narrated by Jabir (radiallaahu `anhu)
Whenever we went up a place we would say Takbir, and whenever we went down we would say, “Subhan Allah.”
Volume 4, Book 52, Number 238 :
Narrated by Abdullah bin Umar (radiallaahu `anhu)
Whenever the Prophet (sallallaahu `alayhi wasallam) returned from the Hajj or the ‘Umra or a Ghazwa, he would say Takbir thrice. Whenever he came upon a mountain path or wasteland, and then he would say, “None has the right to be worshipped but Allah, Alone Who has no partner. All the Kingdom belongs to Him and all the praises are for Him and He is Omnipotent. We are returning with repentance, worshipping, prostrating ourselves and praising our Lord. Allah fulfilled His Promise, granted victory to His slave and He Alone defeated all the clans.”
Abu Dawood narrated that Ibn ‘Umar taught him that when the Messenger of Allah (blessings and peace of Allah be upon him) got up on his camel, when he was setting out on a journey, he would say takbeer three times, then he would say: “Subhaan allathi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon. Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl (Glory be to the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allah, we ask You for righteousness and piety 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 (the One Who guards them in a person’s absence) over the family).”
And when he returned he would say the same words and would add to them: “Ayiboona taiboona ‘abidoona li rabbina hamidoon (Returning, repenting, worshipping and praising our Lord).”
When the Prophet (blessings and peace of Allah be upon him) and his army climbed a hill they would say takbeer and when they went downhill they would say tasbeeh.
Those scholars who say that this is mustahabb (recommended) when going up the stairs and so on, say that one should say takbeer when going up and that going up stairs or hills is the same thing.
But others say that saying takbeer when going up the stairs and so on is not prescribed, because that was not narrated except in specific circumstances, namely climbing up a mountain and the like when travelling; with regard to going up the stairs and so on, there is no such report, even though this was something known among them and they used to do it (i.e., climb up and down stairs etc). If it were prescribed, the Prophet (blessings and peace of Allah be upon him) would have done it or he would have taught it to his companions as he taught them what to say when entering the house and when leaving it, and other adhkar (words of remembrance) to be recited every day and night.
This is the most correct view concerning this issue.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question: It says in the hadeeth that the Prophet (blessings and peace of Allah be upon him) used to say takbeer when climbing a hill and tasbeeh when going down into a valley. Is this takbeer and tasbeeh only when travelling, or did he say takbeer – for example – at home when going up to the second and third floor? May Allah reward you with good.
During his journeys, when the Prophet (blessings and peace of Allah be upon him) climbed up a hill he would say takbeer, and when he went down into a valley he would say tasbeeh. That is because the one who is above a thing may feel proud and think that he is great, so it is appropriate for him to proclaim the greatness of Allah, may He be glorified and exalted, by saying: Allahu akbar. And when he descends, he is going down to a lower level, so it is appropriate for him to glorify Allah, may He be glorified and exalted, when going down. This is the context of saying takbeer and tasbeeh.
But there is no report in the Sunnah (prophetic teachings) about doing that when not travelling. Acts of worship are based on tawqeef i.e., they are limited to what is narrated in sound reports. Based on that, when a person goes up the stairs in his house he does not have to say takbeer, and when he comes downstairs he does not have to say tasbeeh. Rather that only applies in the case of travelling.
End quote from Liqaa’aat al-Baab al-Maftooh.
And Allah knows best.
I personally incline towards the first opinion. My two cents about the latter: if the same reasoning is applied to stairs in one’s house, especially if one lives in a tall building and going up and down the elevator/stairs 20-50 floors is a norm, then it is very likely that pride and greatness are felt. Saying Allahu Akbar when going up could humble the person. So to be safe, one could say Takbeer and Tasbeeh not to follow this specific Sunnah but to remember Allah as it is appropriate to remember Him in that situation. Yes?
Volume 4, Book 52, Number 227 :
Narrated by Aisha (radiallaahu `anhaa)
That she said, “O Allah’s Apostle! Your companions are returning with the reward of both Hajj and ‘Umra, while I am returning with (the reward of) Hajj only.” He said to her, “Go, and let ‘Abdur-Rahman (i.e. your brother) make you sit behind him (on the animal).” So, he ordered ‘AbdurRahman (radiallaahu `anhu) to let her perform ‘Umra from Al-Tan’im. Then the Prophet (sallallaahu `alayhi wasallam) waited for her at the higher region of Mecca till she returned.
Volume 4, Book 52, Number 228 :
Narrated by ‘Abdur-Rahman bin Abi Bakr As-Siddiq (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) ordered me to let ‘Aisha (radiallaahu `anhaa) sit behind me (on the animal) and to let her perform ‘Umra from At-Tan’im.
Volume 4, Book 52, Number 229 :
Narrated by Anas (radiallaahu `anhu)
I was riding behind Abu Talha (radiallaahu `anhu) (on the same) riding animal) and (the Prophet’s companions) were reciting Talbiya aloud for both Hajj and ‘Umra.
Volume 4, Book 52, Number 230 :
Narrated by ‘Urwa from Usama bin Zaid (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) rode a donkey on which there was a saddle covered by a velvet sheet and let Usama (radiallaahu `anhu) ride behind him (on the donkey).
Volume 4, Book 52, Number 231 :
Narrated by Nafi from ‘Abdullah (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) came to Mecca through its higher region on the day of the Conquest (of Mecca) riding his she-camel on which Usama (radiallaahu `anhu) was riding behind him. Bilal and ‘Uthman bin Talha (radiallaahu `anhumaa), one of the servants of the Ka’ba, were also accompanying him till he made his camel kneel in the mosque and ordered the latter to bring the key of the Ka’ba. He opened the door of the Ka’ba and Allah’s Apostle (sallallaahu `alayhi wasallam) entered in the company of Usama, Bilal and ‘Uthman (radiallaahu `anhum), and stayed in it for a long period. When he came out, the people rushed to it, and ‘Abdullah bin ‘Umar (radiallaahu `anhu) was the first to enter it and found Bilal (radiallaahu `anhu) standing behind the door. He asked Bilal (radiallaahu `anhu), “Where did the Prophet (sallallaahu `alayhi wasallam) offer his prayer?” He pointed to the place where he had offered his prayer. ‘Abdullah (radiallaahu `anhu) said, “I forgot to ask him how many Rakat he had performed.”
Go follow the Sunnah, share you rides, socialize, conserve energy, save the planet! (Y)