Bukhari

Hadith Commentary:

This was stated at a time when, upon leaving the house, one had to face immense difficulties and dangers at every step. Nowadays, many conveniences have been provided for travel, yet still, the true Messenger’s (sallallahu alayhi wa sallam) statement stands firm. Whether traveling by airplane or any other means, one still faces many hardships and encounters many unfavorable circumstances, which, upon witnessing, one spontaneously utters: “Indeed, travel is truly a portion of torment.”

A pious elder was asked why travel is a portion of torment. He immediately replied: “لأن فيه فراق الأحباب” — because in travel, one is separated from loved ones, and this too is a spiritual torment.

Imam Bukhari’s (rahimahullah) intent in this chapter is that after Hajj, one should return to one’s homeland as soon as possible.

Hadith Commentary:
The commentator of Bukhari, Ibn Munir rahimahullah, writes:
From this chapter heading, it appears that Imam Bukhari rahimahullah’s intent is that, in his view, staying with one’s family at home is superior to striving (mujahada).
Hafiz Ibn Hajar rahimahullah writes:
Ibn Munir’s statement is open to question.
It is possible that Imam Bukhari, by bringing this hadith in the last chapter of Hajj, is alluding to a hadith whose wording is as follows:
(“When any of you has completed his Hajj, let him hasten the journey to his family, for that is greater in reward for him.”)
(As-Sunan al-Kubra by al-Bayhaqi: 5/259, and Sahihah of al-Albani, Hadith: 1379)
It is not good to remain absent from one’s family for too long.
Although the proverb “Travel is a means to success” is also well-known, nevertheless, after fulfilling the need, there is safety in returning home quickly, because at home, comfort and tranquility are available, which help in carrying out religious and worldly affairs; prayers, Friday (Jumu‘ah), etc., can be performed regularly.
And Allah knows best.

Hadith Commentary:

In earlier times, travel was truly a sample of hardship, but circumstances have changed today; nevertheless, there is still discomfort in travel. Therefore, the ruling of this hadith remains applicable even today.

Hadith Commentary:
(1)
In ancient times, travel was truly an example of hardship. However, in this era, many conveniences are available during travel, yet despite this, travel still exacts its due and hardship is felt, even if one is traveling by airplane. Furthermore, during travel, a person is deprived of the obligatory rights of Jumu‘ah (Friday prayer), congregational prayer, and the rights of family and dependents.

(2)
This hadith indicates that while living in this world, a person should eat only as much as is necessary to maintain the connection between body and soul, and so that he finds ease in obeying Allah, the Exalted.
(Fath al-Bari: 9/687)

Hadith Commentary:
In the above-mentioned hadiths, the etiquettes of travel are being explained, in which travel for jihad is also included.
The matter of returning depends on circumstances.
In any case, after completing the task, returning home promptly is among the etiquettes of travel.
Although in the previous hadith, by combining the Maghrib and Isha prayers, what is meant is combining by delay (jama‘ ta’khir),
but based on another narration, combining by advancing (jama‘ taqdim) is also permissible.

Hadith Commentary:
During travel, neither is sleep completed nor is there any enjoyment in eating and drinking.
Fatigue and hardship are in addition to this, and one must also endure heat and cold.
Traveling at night brings fear and anxiety, and separation from family and children causes further distress.
In these circumstances, reason and natural disposition demand that when the traveler has fulfilled the need or requirement for which he undertook the journey, he should return home immediately.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Nihmatah:
One’s need and necessity.
(2)
Min wajhihi:
From his journeying/traveling.

Benefits and Issues:
When a person is on a journey, he faces the hardships of travel and becomes cut off from his usual routines. Nowadays, there is also the risk of accidents, terrorism, and robbery. Furthermore, all routines of sleep, eating, and drinking are affected; nothing can be done with the same ease and comfort as at home. Separation from family, children, and friends also becomes a cause of distress. Therefore, one should not remain outside the home without purpose or necessity. Although it is said that travel is a means to success, and through the hardships of travel a person becomes accustomed to endurance, and like a bitter medicine, it becomes a cause of health—as Imam Ibn Battal rahimahullah has narrated a marfu‘ hadith: “Safiru tasihhu” (“Travel, and you will become healthy”)—even though there is some discussion regarding its chain of narration. However, everything has a limit; if one exceeds it, it brings harm instead of benefit.

Benefits and Issues:
➊ There are various kinds of hardships and difficulties in travel, whereas the comfort and ease of home is a favor from Allah. Therefore, without a valid reason, wandering here and there unnecessarily is not appropriate.

➋ Undertaking long journeys merely for recreation is a futile occupation, which is a waste of time and wealth—especially in non-Muslim countries, where the ignorant culture, with all its evils, exerts its full influence. Traveling there without necessity and thereby putting one’s faith and chastity at risk is sheer foolishness.

➌ Traveling for purposes that are permissible according to the Shari‘ah is not only allowed but also commendable, and at times it even becomes obligatory—for example, for the performance of obligatory Hajj and ‘Umrah, or for acquiring such knowledge that is not available in one’s homeland. Besides this, traveling for any other lawful purpose is also correct, such as: visiting Masjid al-Haram, Masjid al-Nabawi, or Masjid al-Aqsa; likewise, for meeting a pious person, relatives, or friends, and for trade, employment, etc.