On Traveling Alone (Ahadith 2637 – 2641)
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.”
Hajj – Travel (Ahadith 1318 – 1325)
Volume 2, Book 26, Number 618:
Narrated Anas bin Malik (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat in Medina and then two Rakat at Dhul Hulaifa and then passed the night at Dhul-Hulaifa till it was morning and when he mounted his Mount and it stood up, he started to recite Talbiya.
Volume 2, Book 26, Number 619:
Narrated Abu Qilaba:
Anas bin Malik (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of the Zuhr prayer in Medina and two Rakat of ‘Asr prayer at Dhul-Hulaifa.” I think that the Prophet (sallallaahu `alayhi wasallam) passed the night there till morning.
Volume 2, Book 26, Number 620:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of the Zuhr prayer in Medina and two Rakat of the ‘Asr prayer in Dhul-Hulaifa and I heard them (the companions of the Prophet) reciting Talbiya together loudly to the extent of shouting.
Volume 2, Book 26, Number 621:
Narrated ‘Abdullah bin ‘Umar (radiallaahu `anhu):
The Talbiya of Allah’s Apostle (sallallaahu `alayhi wasallam) was : ‘Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmu Lk, La sharika Laka‘ (I respond to Your call O Allah, I respond to Your call, and I am obedient to Your orders, You have no partner, I respond to Your call All the praises and blessings are for You, All the sovereignty is for You, And You have no partners with you.
Volume 2, Book 26, Number 622:
Narrated ‘Aisha (radiallaahu `anhaa):
I know how the Prophet (sallallaahu `alayhi wasallam) used to say (Talbiya) and it was: ‘Labbaika Allahumma Labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni’mata Laka walmu Lk, La sharika Laka‘.
Volume 2, Book 26, Number 623:
Narrated Anas bin Malik (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) offered four Rakat of Zuhr prayer at Medina and we were in his company, and two Rakat of the Asr prayer at Dhul-Hulaifa and then passed the night there till it was dawn; then he rode, and when he reached Al-Baida’, he praised and glorified Allah and said Takbir (i.e. Alhamdu-lillah and Subhanallah and Allahu-Akbar). Then he and the people along with him recited Talbiya with the intention of performing Hajj and Umra. When we reached (Mecca) he ordered us to finish the lhram (after performing the Umra) (only those who had no Hadi (animal for sacrifice) with them were asked to do so) till the day of Tarwiya that is 8th Dhul-Hijja when they assumed Ihram for Hajj. The Prophet (sallallaahu `alayhi wasallam) sacrificed many camels (slaughtering them) with his own hands while standing. While Allah’s Apostle (sallallaahu `alayhi wasallam) was in Medina he sacrificed two horned rams black and white in color in the Name of Allah.”
Volume 2, Book 26, Number 624:
Narrated Ibn Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) recited Talbiya when he had mounted his Mount and was ready to set out.
Volume 2, Book 26, Number 625:
Whenever Ibn ‘Umar (radiallaahu `anhu) intended to go to Mecca he used to oil himself with a sort of oil that had no pleasant smell, then he would go to the Mosque of Al-Hulaifa and offer the prayer, and then ride. When he mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihram, and he used to say that he had seen the Prophet (sallallaahu `alayhi wasallam) doing the same.
- Prophet (sallallaahu `alayhi wasallam) did shorten his prayers during his journey from Makkah to Madinah. Keep in mind that the journey was not made via airplane or car.
- Talbiyah to be recited as soon as Ihraam is assumed at the meeqaat.
Gift Got Bigger (Hadith No. 346)
Narrated ‘Aisha (the mother of believers):
Allah enjoined the prayer when He enjoined it, it was two Rakat only (in every prayer), both when in residence or on journey. Then the prayers offered on journey remained the same, but (the Rakat of) the prayers for non-travelers were increased.
So the gift was small initially and got bigger with time. :)
One reason was: graduality. Muslims were beginners at that time, in Makkah. Allah (SWT) ordered them to pray two raka’at in the beginning and then increased it, so they don’t find it hard to do, keeping in mind the tough conditions in those times.
Travelers still have the relaxation of praying the qasr (short) prayer. And that’s a gift for them.