1. Traveling on Thursday:
Volume 4, Book 52, Number 199 :
Narrated by Ka’b bin Malik (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) set out on Thursday for the Ghazwa of Tabuk and he used to prefer to set out (i.e. travel) on Thursdays.
2. Traveling after Zuhr
Volume 4, Book 52, Number 200 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) offered a four-Rak’at Zuhr prayer at Medina and then offered a two Rak’at ‘Asr prayer at Dhul-Hulaifa and I heard the companions of the Prophet (sallallaahu `alayhi wasallam) reciting Talbiya aloud (for Hajj and ‘Umra) altogether.
3. Traveling at the end of the Month:
Volume 4, Book 52, Number 201 :
Narrated by ‘Aisha (radiallaahu `anhaa)
We set out in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) five days before the end of Dhul Qa’da intending to perform Hajj only. When we approached Mecca, Allah’s Apostle (sallallaahu `alayhi wasallam) ordered those who did not have the Hadi (i.e. an animal for sacrifice) with them, to perform the Tawaf around the Ka’ba, and between Safa and Marwa and then finish their Ihram. Beef was brought to us on the day of (i.e. the days of slaughtering) and I asked, “What is this?” Somebody said, Allah’s Apostle (sallallaahu `alayhi wasallam) has slaughtered (a cow) on behalf of his wives.”
4. Traveling in Ramadan:
Volume 4, Book 52, Number 202 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Once the Prophet (sallallaahu `alayhi wasallam) set out in the month of Ramadan. He observed fasting till he reached a place called Kadid where he broke his fast.
Which is better, breaking one’s fast when traveling or fasting?
The four Imams and the majority of the Sahaabah and Taabi’een were of the view that fasting whilst traveling is permissible and is correct and valid. If the traveler fasts, it counts and he does not have to make it up. See al-Mawsoo’ah al-Fiqhiyyah, vol. 28, p. 73
As to what is better, that depends:
1 – If fasting and not fasting are the same, in the sense that fasting does not affect him, then in this case fasting is better, because of the following evidence:
(a) It was narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: “We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) [on a journey] during the month of Ramadaan when it was intensely hot, until one of us would put his hand on his head because of the intense heat, and no one among us was fasting apart from the Messenger of Allaah (peace and blessings of Allaah be upon him) and ‘Abd-Allaah ibn Rawaahah.” (Narrated by al-Bukhaari, 1945; Muslim, no. 1122).
(b) Fasting whilst traveling means that one fulfils one’s duty more quickly, because making it up later means delaying it, but fasting in Ramadaan means doing it sooner.
(c) It is usually easier for the one who has this duty, because fasting and breaking the fast with the people is easier than starting to fast all over again.
(d) It makes the most of a blessed time, namely Ramadaan, for Ramadaan is better than other times, because it is the time when fasting is obligatory. Based on this evidence the view of al-Shafaa’i, which is that fasting is better in the case of one for whom fasting and not fasting are the same, is most likely to be correct.
2 – If not fasting is easier for him, then in this case we say that not fasting (when traveling) is better. If something will give him hardship, then in his case fasting becomes makrooh, because doing something that causes hardship when there is a concession indicates that one is spurning a concession granted by Allaah.
3 – If it will case unbearable difficulty, then in this case it becomes haraam for him to fast. The evidence for that is the report narrated by Muslim from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them), that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to Makkah in the year of the Conquest in Ramadaan, and fasted until he reached Kuraa’ al-Ghameem. The people were fasting, but he called for a cup of water and lifted it up so that the people could see it, then he drank it. After that, he was told that some of the people had continued to fast. He said, “Those are the disobedient, those are the disobedient.” According to another report, he was told, “The people are finding it hard to fast, and they are waiting to see what you will do.” So he called for a cup of water after ‘Asr. (1114) So he described those who fasted even though it was very difficult as being disobedient. See al-Sharh al-Mumti’by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), vol. 6, p. 355).
Al-Nawawi and al-Kamaal ibn al-Humaam said: the ahaadeeth which indicate that it is better not to fast are to be interpreted as referring to those who will be harmed by fasting; in some of them this is clearly stated, so they must be interpreted in this manner, so as to reconcile between the ahaadeeth. That is better than neglecting some of them or claiming that they have been abrogated, without definitive evidence to that effect. In the case of those for whom fasting and not fasting are the same, they quoted as evidence the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), that Hamzah ibn ‘Amr al-Aslami (may Allaah be pleased with him) said to the Prophet (peace and blessings of Allaah be upon him): “Should I fast whilst traveling?” – and he used to fast a lot. He (the Prophet (peace and blessings of Allaah be upon him)) said: “if you want to, then fast; if you don’t want to, then do not fast.” (Agreed upon).
Volume 3, Book 31, Number 203:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) paid a visit to Um-Sulaim (radiallaahu `anhaa) and she placed before him dates and ghee. The Prophet (sallallaahu `alayhi wasallam) said, “Replace the ghee and dates in their respective containers for I am fasting.” Then he stood somewhere in her house and offered an optional prayer and then he invoked good on Um-Sulaim (radiallaahu `anhaa) and her family. Then Um-Sulaim (radiallaahu `anhaa) said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! I have a special request (today).” He said, “What is it?” She replied, “(Please invoke for) your servant Anas (radiallaahu `anhu).” So Allah’s Apostle (sallallaahu `alayhi wasallam) did not leave anything good in the world or the Hereafter which he did not invoke (Allah to bestow) on me and said, “O Allah! Give him (i.e. Anas) property and children and bless him.” Thus I am one of the richest among the Ansar and my daughter Umaina told me that when Al-Hajjaj came to Basra, more than 120 of my offspring had been buried.
Imagine that. O_O
Prophet (sallallaahu `alayhi wasallam) did not leave ANYTHING GOOD IN THE WORLD OR THE HEREAFTER which he did not ask Allah to bestow on Anas (radiallaahu `anhu). That simply shows his generosity with duas. And how do we make dua for others? So little, so uninterested, as if it’s costing us money to pray for them. :/
Tell you what, whenever you pray for someone else, the angels say ameen to that dua for you. Even if you’re a miser, this is definitely something that will benefit you. Get it? ;)
Be generous with duas. If you can’t give someone anything else, a sincere and generous dua will suffice inshaAllah.
I just prayed for the hidayah (guidance) of my family and friends. Whom did you make dua for after reading this?
The Prophet said, “If supper is served, and Iqama is pronounced one should start with the supper.”
Narrated Anas bin Malik:
Allah’s Apostle said, “If the supper is served start having it before praying the Maghrib prayer and do not be hasty in finishing it.”
Ibn ‘Umar said, “Allah’s Apostle said, ‘If the supper is served for anyone of you and the Iqama is pronounced, start with the supper and don’t be in haste (and carry on eating) till you finish it.” If food was served for Ibn ‘Umar and Iqama was pronounced, he never came to the prayer till he finished it (i.e. food) in spite of the fact that he heard the recitation (of the Qur’an) by the Imam (in the prayer). Narrated Ibn ‘Umar: The Prophet said, “If anyone of you is having his meals, he should not hurry up till he is satisfied; even if the prayer has been started.”
Now, it’s not an everyday situation. We make sure that our meal times do not conflict with prayer times. But in case food is served to you at prayer time and you’re hungry, you may continue eating. And don’t make haste in finishing your food, as Prophet (SAW) said.
So, bon appetit! :)
Narrated ‘Abdullah bin Al-Harith:
Once on a rainy muddy day, Ibn ‘Abbas delivered a sermon in our presence and when the Mu’adhdhin pronounced the Adhan and said, “Haiya ala-s-sala(t) (come for the prayer)” Ibn ‘Abbas ordered him to say ‘Pray at your homes.’ The people began to look at each other (surprisingly). Ibn ‘Abbas said. “It was done by one who was much better than I (i.e. the Prophet or his Mu’adhdhin), and it is a license.’
- On a rainy, muddy day (extreme weather conditions), it is permissible for men to pray at homes.
Note: Those days, people had to travel on foot or on camels etc. Heavy rain affected them. We have weather-proof cars today. So try your best to pray at the mosque. If you can’t, you have a rukhsat (relaxation).
- The mu’adhin can announce ‘as-salatu fir-rihaal‘ (pray at your homes) during the Adhaan instead of ‘hayya alas-salaah‘ (come to prayer) in extreme weather conditions, as mentioned in this Hadith.
- Talking during the Adhaan isn’t encouraged. You’re supposed to answer the Adhaan. But if necessary, you may talk. (As Ibn Abbas did.)
- Don’t be afraid to follow the Sunnah even if it’s against the norms. You’re a Muslim. Wear your identity proudly. And may Allah be your Helper. :)
Narrated Abu Huraira:
Allah’s Apostle said, “The angels keep on asking Allah’s forgiveness for anyone of you, as long as he is at his Musalla (praying place) and he does not pass wind (hadath). They say, ‘O Allah! Forgive him, O Allah! Be Merciful to him.”
Kinda awesome, isn’t it? And it’s even easier in Ramadan! :)