Dought & clear, - Is there any saheeh report in the Sunnah that speaks of reciting a particular soorah of the Qur’aan before travelling?

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I read a hadeeth from Jubayr (may Allah be pleased with him) which says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When you want to set out on a journey, you have recite Soorat al-Kaafiroon, an-Nasr, al-Ikhlaas, al-Falaq and an-Naas, but in one go, and start with the basmalah and end with the basmalah.” We need an answer to this in the light of the Qur’aan and Sunnah.
Praise be to Allah
The text of the hadeeth referred to in the question is as follows:
It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me: “O Jubayr, when you set out on a journey, would you like to be the best of your companions in appearance and quantity of provisions?” I said: Yes, may my father and mother be sacrificed for you. He said: “Recite these five soorahs:‘Qul ya ayyuhal kaafiroon’ [al-Kaafiroon 109], ‘Idha ja’a nasr Allahi wal fath’ [al-Nasr 110], Qul Huwa Allahu ahad [al-Ikhlaas 112], Qul a‘oodhi bi rabbi’l-falaq [al-Falaq 113]andQul a‘oodhu bi raabi’n-naas[an-Naas 114]. Start your recitation by saying Bismillah ir-Rahmaan ir-Raheem and end your recitation by saying Bismillah ir-Rahmaan ir-Raheem.” Jubayr said: I was rich and had a great deal of wealth, and I used to set out with whomever Allah willed I should set out with on a journey, and I would be the worst of them in appearance and the least in terms of provisions. From the time the Messenger of Allah (blessing and peace of Allah be upon him) taught me it, I have never stopped reciting them, and I am one of the best of them in appearance and have the most provisions, until I come back from my journey.
This was narrated by Abu Ya‘la in hisMusnad, 13/339, hadeeth no 7419.
This is a da‘eef (weak) hadeeth; its isnaad includes unknown narrators.
Al-Haythami said concerning it inMajma‘ az-Zawaa’id(10/134): (Its isnaad) includes people who I do not know.
Shaykh al-Albaani said concerning it inas-Silsilah ad-Da‘eefah(6963): (it is) munkar.
Based on that, it is not valid to quote this hadeeth as evidence to suggest that it is mustahabb to recite any soorahs of the Qur’aan before travelling. By the same token, it is not valid to quote it as evidence for saying the basmalah at the beginning of each soorah.
And Allah knows best.








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Dought & clear, - It is permissible to shave or trim the beard if medical treatment requires that

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There is a person who we think is good – and Allah knows best – but he suffers from depression which is accompanied by a behavioural disorder called Trichotillomania (hair pulling disorder, compulsive urge to pull out one’s own hair). In some cases the person passes the hairs between his lips or folds it up between his fingers, or may go as far as eating it. This person was known to have let his beard grow long for some time, in accordance with the Sunnah, but after he was affected by this disease, his beard in particular became sparse and gaps began to appear in it because of pulling out the hair.
Is it permissible for me as a doctor to tell him to shave off his beard or trim it temporarily, as part of the treatment?
Is it permissible for him to shave it off or trim it temporarily, until he recovers from this depression, by Allah’s leave?
Praise be to Allah
We do not think that there is anything wrong, from a shar‘i point of view, with trim or shaving off the beard of a mental patient, if the doctor is certain or thinks it most likely that shaving it will be a means of treating his sickness and bringing about healing, by Allah’s leave. This is based on the following:
According to both modern and ancient medicine, mental or psychological diseases come under the heading of real diseases that may affect a person and bring about physical or mental imbalance and disorder. It is not as some people think, that regarding psychological symptoms as a disease is a kind of exaggeration, because these symptoms do not cause the same level of distress and trouble as other types of disease.
Hence the fuqaha’ in many cases have ruled that the one who is affected by compulsive thoughts or behaviours is not to be blamed, and that such thoughts and behaviours come under the heading of psychological or mental illness. It says inRadd al-Muhtaar: It was narrated from al-Layth: Divorce issued by a person who is affected by compulsive thoughts does not count as such. He said: What is meant is the one who is not in control of his thoughts. … And it was narrated from al-Haakim that he is the one who is affected by compulsive thoughts, and speaks at random. End quote.
We have discussed this previously on our website in questions no. 127870and 39684
In fact they said that it is permissible for one who is affected by compulsive thoughts to avail himself of concessions, if that will treat his problem and lead to healing from it. It says inI‘aanah at-Taalibeen(4/250) by ad-Dimyaati ash-Shaafa‘i: What is preferable for the one who is suffering from compulsive thoughts is to avail himself of lighter options and concessions, so that his problem will not be exacerbated, which could lead to him going beyond the limits set by sharee‘ah because of this compulsive thinking. For example, a person may be affected with compulsive thoughts that make him always doubt whether he formed the intention to do wudoo’ or whether he recited al-Faatihah behind the imam or not, so he begins to spend more time in wudoo’ or prayer. In that case he may forego forming the niyyah (intention), and follow Imam Abu Haneefah with regard to this matter, because in Abu Haneefah’s view the niyyah is Sunnah; and he may follow his opinion in foregoing recitation of al-Faatihah when praying behind the imam, until the compulsive thoughts cease. End quote.
When Allah, may He be glorified and exalted, said that there was no blame on the sick, He said (blessings and peace of Allah be upon him):“…nor any blame upon the sick...” [an-Noor 24:61], He made the need for medical treatment a reason for lifting the prohibition. Allah, may He be glorified, says (interpretation of the meaning):“He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [al-An‘aam 6:119].
Thus it appears to be the case that we should be inclined to absolve your sick friend of any blame in his situation, if he trims his beard as much as is necessary to ward off this harm from him and make it so that he will not be able to pluck it, and thus he will no longer be harmed because of it. But if trimming it does not serve any benefit and his sickness cannot be dealt with in that manner, then we do not think that there is anything wrong with asking him to shave his beard, until he has gotten over this problem. Then he may return to the Sunnah of the Prophet (blessings and peace of Allah be upon him), as soon as his treatment is over. By doing so he should seek reward with Allah, may He be exalted, (for the troubles he is going through), call upon Him and ask Him to forgive him and to decree for him healing from every disease.
All of that is – as we stated at the beginning of this answer – on condition that the doctor should think it most likely that shaving or trimming the beard will be a means of healing, by Allah’s leave, and is not just a matter of imagination or speculation.
And Allah knows best.








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For children, - Creative and Innovative Story: There is always a better way

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A blind boy sat on the steps of a building with a hat by his feet. He held up a sign which said: "I am blind, please help." There were only a few coins in the hat.
A man was walking by. He took a few coins from his pocket and dropped them into the hat. He then took the sign, turned it around, and wrote some words. He put the sign back so that everyone who walked by would see the new words.
Soon the hat began to fill up. A lot more people were giving money to the blind boy. That afternoon the man who had changed the sign came to see how things were. The blind boy recognized his footsteps and asked, "Were you the one who changed my sign this morning? What did you write?"
The man said, "I only wrote the truth. I said what you said but in a different way."
What he had written was: "Today is a beautiful day and I cannot see it."
Do you think the first sign and the second sign were saying the same thing? Of course both signs told people the boy was blind.
But the first sign simply told people to help by putting some money in the hat. The second sign told people that they were able to enjoy the beauty of the day, but the boy could not enjoy it because he was blind.
The first sign simply said the boy was blind. The second sign told people they were so lucky that they were not blind. Should we be surprised that the second sign was more effective?
Lessons from Life:
1. Be thankful for what you have.
"Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned? Then verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight." Noble Qur'an (76:1-2)
2. Be creative. Be innovative. Think differently and positively as Noble Qur'an admonishes:
"Those who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! You have not created this for naught. Glory be to You! Give us salvation from the penalty of the Fire." Noble Qur'an (3:191)
3. Invite the people towards good with wisdom. Noble Qur'an says:
"Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for your Lord knows the best, who have strayed from His Path, and who have received guidance." Noble Qur'an (16:125)








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