Fath al-Rabbani

Benefits: … Keep in mind that this example was presented in an era when the primary means of travel were camels, horses, mules, and donkeys. In the absence of these mounts, one would have to cover journeys of months on foot. Those who traveled by sea would use boats or anything that would not sink in water. In long-distance journeys, the facilities of inns and hotels were either unavailable or very scarce. Sometimes, travelers even had to carry their own drinking water with them. During halts, they had to sleep on rocks, sand, or soil. The routes consisted of footpaths, deserts, and unpaved roads; in fact, at times, travelers even had to create their own paths. This mode of travel and lifestyle continued from ancient times up until this scientific era, which began approximately two centuries ago. In the light of the blessed ahadith, the era that has been foretold for the future indicates that eventually this modern era will come to an end and the old, indigenous way of life will begin anew.

It is possible that in the present developed era, those who travel by airplanes and helicopters, and by trains, buses, and motor cars on fine lines and highways, and who find excellent restaurants, inns, and hotels at every stop during their journey, may not understand the difficulty and intent of this example. Although even today, a traveler prefers to travel with minimal luggage and a small amount of cash, everyone is in a hurry to reach their own city, travelers sitting on the same seat are not familiar with each other, every traveler feels fear and apprehension from every other person, everyone is haunted by the fear of bandits, thieves, and accidents, and for these very reasons, during travel, attention is not paid to wearing good and clean clothes, grooming, and makeup as is done in residence; in fact, some men and women have been observed to be disheveled and fed up with themselves during travel, but as soon as their destination approaches, they begin to tidy their clothes and bodies. In this blessed hadith, this very point has been explained: that a traveler’s heart does not become attached to the journey, no matter how it is; we should consider our entire life as a journey in this world, and not become attached to it, and strive to traverse it according to the guidance of the Qur’an and hadith, so that we may reach our true homeland, Paradise.

Hafiz Ibn Hajar rahimahullah said: “aw” here means “bal” (rather), i.e., be in this world as if you are a stranger, rather, a traveler. That is, the Prophet sallallahu alayhi wa sallam first likened the devout worshipper and ascetic to a stranger and foreigner who has no refuge or home, then took the matter further and likened him to a traveler, because sometimes it happens that a stranger finds some house to stay in while in a foreign land, but a traveler who has to journey through distant regions, while his path contains deadly valleys, barren and lethal deserts, and bandits and thieves, his situation will be such that he will not stay anywhere even for a moment during the journey. That is why Sayyiduna Abdullah ibn Umar radi Allahu anhu, after narrating this hadith, used to say: “If evening comes, do not wait for the morning, and if morning comes, do not wait for the evening, and take from your health for your illness, and from your life for your death.” He also used to say: “Count yourself among the inhabitants of the graves.”

The meaning is: O traveler! Keep moving and do not become sluggish; if you become sluggish, you will remain on the way, you will perish in the deadly valleys (and will not reach your intended destination).

Ibn Battal said: A stranger and foreigner does not become intimate with other people, rather he is apprehensive of them, he feels inferior and fearful. It is rare that during travel he finds someone with whom he becomes familiar. The same is the case with a traveler: he sets out on the journey according to his strength and power, takes with him the lightest possible luggage, and thinks that he should have enough provisions and a mount to reach his destination. (The same is the case with a believer: he should not become too intimate with the world, nor become too familiar with it, and he should have enough provisions and worldly goods that he can pass the days of the world without having to stretch out his hand before anyone.)

From this example, it is understood that one should adopt detachment from the world and arrange for things only as much as is necessary and sufficient. Just as a traveler only needs as much luggage and provisions as will suffice for his journey and enable him to reach his destination, similarly, a believer should arrange for only as much worldly goods as will suffice for his journey through this world.

Other commentators have said: This hadith is the foundation for adopting detachment from the world, considering it insignificant, and being content with only the necessities of life. Imam Nawawi said: The meaning of this hadith is that you should not incline towards the world, do not consider it your (permanent) homeland, do not think about your permanence in it, and maintain only as much connection with it as a stranger has in a foreign land.

Some have said: A traveler is walking on the path to reach his homeland. In the world, a person is like one whom his master has sent to another land for some need; his situation is that he hastens to return to his homeland after fulfilling the need and does not take interest in any other irrelevant thing. (The same is the case with a believer: his Master, i.e., Allah the Exalted, has sent him to the world to prepare provisions for the Hereafter; he should store up as many good deeds as possible during his lifetime, and then depart from here to reach his Master.)

Someone has said: The intended meaning of this hadith is that just as a stranger adopts temporary residence in a foreign land, remains engaged in fulfilling his purpose, and his heart remains attached to his homeland and he keeps thinking of returning, so too should a believer remain in the world fulfilling the needs of the Hereafter and thinking of returning to his real homeland (Paradise). Or, just as a traveler does not take up permanent residence in an inn, but continues his journey to reach his city, similarly, a believer continues his journey of righteous deeds in the world to attain access to his homeland, Paradise. (Fath al-Bari: 11/281) May Allah the Exalted accept the noble efforts of the commentators of the Prophetic ahadith and shower mercy upon them. (Amin)