Commentary on Hadeeth, - Dought & clear, - * Advice to one who wants to get married but is not able for it

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M NajimudeeN - INDIA
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In the mosque we had a program where the Muslim youth could discuss with those who are older the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) concerning marriage, and the fact that they should make it easy for the youth to get married. This subject led to a number of discussions, because the parents are concerned about the situation and welfare of the couple, especially if they have children.
Young people nowadays do not complete their university studies until the age of 21, or 23 for those who study medicine. They cannot afford the expenses of marriage. So what practical advice can you give them? Many of the Muslim youth in the west want to complete half of their religion.
Praise be to Allaah.
Firstly:
Discussing Islamic matters and spending time on that is one of the most beneficial things that a person can do for himself, because seeking knowledge is an obligation and an act of worship, and he is spending time in doing something that is of benefit to him and to others. If the people who are discussing do not understand something, then they have to ask people who have knowledge.
Secondly:
Our advice to those who live in the lands of immorality and kufr is to migrate from them to the Muslim lands where the temptations of this world and of women are less. The Muslim countries are not equal in that regard, so he has to choose the best of them.
We advise them to leave every environment in which he may stumble and fall, whether that is his accommodation, his work or his school/college.
We advise them to hasten to marry, and to choose righteous wives who do not make extravagant demands with regard to the mahr, etc.
We advise those who are unable to get married to fear Allaah and not to look at or listen to haraam things, not to walk towards haraam things, not to touch that which it is not permissible for him to touch. They should help themselves in this regard by fasting and praying, making du’aa’, and keeping company with righteous people. They should keep themselves busy with beneficial things such as seeking knowledge, memorizing Qur’aan and making du’aa’ to Allaah, for if a person keeps busy in obeying Allaah, that will distract him from disobeying Him.
Thirdly:
Our advise to community leaders and parents and guardians of boys and girls is not to regard completion of studies as an impediment to marriage. Since when is marriage an obstacle to acquiring knowledge?! Rather reality and experience point to the opposite, because marriage helps a person to focus and makes his mind clear, and above all that it is obedience to the command of the Messenger (peace and blessings of Allaah be upon him) to the youth to get married.
So parents and guardians should not burden the youth with excessive demands that may be regarded as a form of extravagance. They should limit the demands to that which the woman and the house need only. They should understand that marriage is one of the means by which provision is sought. Allaah says (interpretation of the meaning):
“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Saalihoon (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allaah will enrich them out of His Bounty. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing (about the state of the people)”
[al-Noor 24:32]
And Allaah knows best.
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Commentary on Hadeeth, - Dought & clear, - * Ruling on travelling alone

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Is it true that the Prophet (peace and blessings of Allaah be upon him) forbade travelling alone?.
Praise be to Allaah.
Yes, it is proven that the Prophet (peace and blessings of Allaah be upon him) forbade that in several ahaadeeth, including the following:
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It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself.” Narrated by al-Bukhaari (2998).
Imam Ahmad narrated this hadeeth inal-Musnad(2/91) with some additional material in which it says:
The Prophet (peace and blessings of Allaah be upon him) forbade being alone, for a man to spend the night alone or travel alone.
But this report is regarded as shadhdh (odd), and it is superseded by the report of al-Bukhaari for two reasons:
(a) The report of al-Bukhaari was narrated by nine of the companions of ‘Aasim ibn Muhammad ibn Zayd ibn ‘Abd-Allaah ibn ‘Umar from his father from Ibn ‘Umar, all of whom mention travelling only and not spending the night. Only one of the students of ‘Aasim ibn Muhammad, namely ‘Abd al-Waahid ibn Waasil, mentioned the prohibition on spending the night alone. Although he was thiqah (trustworthy), the report narrated by many thiqaat supersedes his report .
(b) This is indicated by a similar report from Ahmad, although the narrator does not mention the specific wording of the Prophet (peace and blessings of Allaah be upon him), unlike the report of the majority.
Hence the editors ofMusnad Ahmad(9/467), and Shaykh Muqbil al-Waadi’i inAhadeeth Mu’allah(249), ruled that the report of ‘Abd al-Waahid isshaadh(odd), unlike Shaykh al-Albaani who ruled that it is saheeh, as stated inal-Silsilah al-Saheehah(60).
The prohibition on spending the night alone was narrated in a mursal report from ‘Ata’, as was narrated by Abu Dawood inKitaab al-Maraaseel(380) and Ibn Abi Shaybah inal-Musannaf(7/726).
Al-Tabaraani narrated inal-Awsat(2079) via Muhammad ibn al-Qaasim al-Asadi from Zuhayr ibn Mu’aawiyah from Abu’l-Zubayr from Jaabir that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself and no man would sleep in a house by himself.”
But this report is to be rejected because of Muhammad ibn al-Qaasim al-Asadi, because he was accused of lying.
The prohibition on spending the night alone was also narrated in some saheeh reports. It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: No man should travel alone or sleep in a house on his own.” End quote.
Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah(1/130).
Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted fromal-Adaab al-Shar’iyyah(1/428).
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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 inFath al-Baari(6/53) and by al-Albaani inal-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 inFath 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 inFataawa 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 inal-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.
And Allaah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Meaning of good treatment in the hadeeth “…and treats them well…”

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What is the meaning of good treatment in the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “Whoever has two daughters and he treats them well, they will be a shield for him against the Fire”?
Praise be to Allaah.
Good treatment of girls and others means giving them an Islamic upbringing, teaching them the truth, striving to keep them chaste and keep them away from the things that Allaah has forbidden, such as tabarruj (wanton display) etc. The same applies to taking care of one’s sisters and sons, so that all of them will be brought up to obey Allaah and His Messenger, and will keep away from the things that Allaah has forbidden, and will do their duty towards Allaah. Hence we know that good treatment does not simply mean giving them food and drink and clothing only; rather what is meant is something greater than that, treating them kindly by taking care of both their religious and worldly interests.

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