Muslim

Hadith Commentary:
In this hadith, four rulings have been mentioned.
➊ The prohibition of a woman traveling alone.
Its details will be explained under Kitab al-Hajj, Hadith: 1864.
➋ The prohibition of fasting on the days of Eid al-Fitr and Eid al-Adha.
Its explanation will be mentioned in Kitab al-Sawm, Hadith: 1995.
➌ The prohibition of performing supererogatory (nafl) prayers after the Fajr and Asr prayers.
We have already presented our remarks regarding this under Hadith: 586.
➍ The last ruling pertains to "shadd al-rihal" (setting out on a journey), the details of which have already been explained in Hadith: 1189.
Imam al-Bukhari rahimahullah has narrated this hadith to mention the virtue of performing prayer in Masjid al-Aqsa.
We have previously stated, with reference to Musnad al-Bazzar, that performing prayer in Masjid al-Aqsa is equivalent to five hundred prayers.
(Fawa’id Hadith: 1190)

Hadith Commentary:
(1)
With this chapter heading, Imam Bukhari rahimahullah does not intend to establish the legitimacy of women performing Hajj, because there is no doubt that women, like men, are obligated to perform Hajj. Rather, Imam Bukhari wishes to clarify whether the etiquettes and conditions for women’s Hajj are the same as those for men, or if there is any additional requirement for them. Thus, for the obligation of Hajj upon a woman, the presence of a mahram (unmarriageable male relative) is a condition, as is evident from the incident where a man said to the Messenger of Allah sallallahu alayhi wa sallam:
“My wife wishes to perform Hajj, but my name has been registered for such-and-such battle.” So he (the Prophet) said:
“Go, perform Hajj with your wife.”
(Sahih Muslim, Al-Hajj, Hadith: 3272(1341))

(2)
In this regard, Imam Bukhari has presented five ahadith, whose brief, sequential explanation is as follows:
➊ The first hadith relates to the Hajj of the Mothers of the Believers radi Allahu anhunna during the caliphate of Umar radi Allahu anhu.
In fact, Umar radi Allahu anhu was hesitant regarding the Mothers of the Believers radi Allahu anhunna—whether they should be permitted to go for Hajj or not—because concerning them, Allah the Exalted has said:
(Waqarna fi buyutikunna) (Al-Ahzab 33:33)
“Remain in your homes.”
The Messenger of Allah sallallahu alayhi wa sallam said to the noble wives on the occasion of the Farewell Hajj:
“This is (your) Hajj.
After this, you must remain in your homes.”
(Sunan Abi Dawud, Al-Manasik, Hadith: 1722)
Thus, at the end of his caliphate, he permitted the Mothers of the Believers to perform Hajj and himself accompanied them.
He appointed Uthman ibn Affan and Abdur Rahman ibn Awf radi Allahu anhuma to serve them.
Uthman radi Allahu anhu led the caravan of camels from the front, and Abdur Rahman radi Allahu anhu from the rear.
Uthman radi Allahu anhu would repeatedly announce:
“Beware! This is the caravan of the Mothers of the Believers.
No man should approach them, nor dare to look at them.”
During the caliphate of Uthman radi Allahu anhu as well, they performed the obligation of Hajj.
➋ In the second hadith, women are also encouraged to perform Hajj, and for them it is declared as the best form of jihad.
Moreover, women used to participate in jihad, as narrated from Umm Atiyyah radi Allahu anha that she would go for jihad and tend to the wounded fighters.
➌ The third hadith mentions the condition already referred to above: that it is not permissible for a woman to travel without a mahram. In fact, in some narrations it is explicitly stated that a woman should not perform Hajj without a mahram, as reported by Darqutni (Sunan al-Daraqutni, Al-Hajj: 222/2),
and Abu Awanah has declared it authentic.
Imam Ahmad rahimahullah, in light of the generality of this hadith, has taken the position that Hajj is not obligatory upon a woman without a mahram.
Since all the believers are spiritual sons to the noble wives (the Mothers of the Believers), their Hajj was with their spiritual maharim.
This incident cannot be used as evidence by those who consider it permissible for women to perform Hajj without a mahram.
➍ The implication of the fourth hadith is that when a woman intends to perform the obligatory Hajj, her husband should accompany her for Hajj.
This is better than jihad.
Note that this is when jihad is not obligatory.
➎ According to the fifth hadith, it is not permissible for a woman to undertake even a two-day journey without a mahram.
A journey longer than this is, a fortiori, not permissible; that is, a woman cannot undertake any journey without a mahram or husband, whether it is for Hajj or otherwise.
In summary, there is an additional condition for women regarding Hajj: that a mahram must accompany her.
Those women who take a non-relative as a mahram for Hajj commit a double sin:
First, by opposing the hadith, and second, by the curse of lying. Therefore, doing so is earning sin rather than reward.

Hadith Commentary:
The three matters mentioned are of great importance.
A woman traveling without a mahram is not free from danger, and the days of Eid are days of eating and drinking; fasting on them is entirely inappropriate.
Similarly, it is impermissible to perform any prayer after the Fajr or Asr prayer, and except for the three mosques, it is absolutely impermissible in the Shariah to travel to any place with the intention of seeking nearness (to Allah).
Especially nowadays, journeys are undertaken as vows and offerings for visiting graves and shrines, which is an exact imitation of idol-worshipping nations.
There is absolutely no allowance for such acts in the Shariah of Muhammad (sallallahu alayhi wa sallam).
A detailed explanation of the hadith "La tushaddu ar-rihal" has already been written previously.
Imam Nawawi (rahimahullah) says under this hadith:
"In it is a clarification of the great virtue of these three mosques and their superiority over others because they are the mosques of the Prophets (salawatullahi wa salamuhu alayhim) and due to the virtue of prayer in them. If one vows to go to Al-Masjid Al-Haram, it becomes obligatory for him to intend it for Hajj or Umrah. If he vows to go to the other two mosques, there are two opinions of Al-Shafi'i; the more correct according to his companions is that it is recommended to intend them, but not obligatory, and the second is that it is obligatory, and this is the view of many scholars. As for the rest of the mosques besides the three, it is not obligatory to intend them by vow, nor does a vow to intend them become binding. This is our madhhab and the madhhab of all the scholars except Muhammad ibn Maslamah Al-Maliki, who said that if one vows to go to Masjid Quba, it becomes obligatory for him to intend it, because the Prophet (sallallahu alayhi wa sallam) used to go there every Saturday, riding and walking. Al-Layth ibn Sa'd said it is obligatory to intend that mosque, whichever mosque it may be. According to the majority, the vow does not become binding and nothing is obligatory upon him. Ahmad said he must offer expiation for an oath. The scholars have differed regarding traveling and mounting animals to other than the three mosques, such as going to the graves of the righteous and to virtuous places and the like. Shaykh Abu Muhammad Al-Juwayni from among our companions said it is haram, and this is what Qadi Iyad indicated as his chosen view."

Imam Nawawi (rahimahullah) is the esteemed scholar who wrote the commentary on Sahih Muslim.
He was considered one of the greatest scholars, an expert in hadith and Qur'an, and a devout man of Allah in his era.
The summary meaning of his aforementioned statement is that the virtue and greatness of these three mosques over other mosques is due to their association with great Prophets (alayhimussalam), or because praying in them holds great merit. If someone vows to go to Al-Masjid Al-Haram for Hajj or Umrah, fulfilling that vow becomes obligatory for him.
And if he vows to go to the other two mosques, Imam Shafi'i (rahimahullah) and his companions consider fulfilling such a vow recommended, not obligatory, while other scholars consider it obligatory, and this is the view of most scholars.
Except for these three, it is not obligatory to intend any other mosque as a vow, and such a vow does not even become binding.
This is our madhhab and the madhhab of most scholars.
However, Muhammad ibn Maslamah Al-Maliki says that a vow to go to Masjid Quba becomes obligatory because the Prophet (sallallahu alayhi wa sallam) used to go there every week, walking and riding.
And Al-Layth ibn Sa'd said that such a vow and its fulfillment is necessary for any mosque, but according to the majority, such a vow does not become binding and no expiation is required.
However, Imam Ahmad (rahimahullah) considered expiation for an oath obligatory in this case.
And regarding traveling to the graves of the righteous or such places other than the three mosques, the scholars have differed.
Among our companions, Shaykh Abu Muhammad Al-Juwayni declared it haram, and Qadi Iyad also indicated this as his chosen view. The hadith of the Prophet (sallallahu alayhi wa sallam) mentioned here is also clear in its meaning, that the Prophet (sallallahu alayhi wa sallam) himself forbade traveling with the intention of seeking nearness to Allah to any place other than these three mosques.
With this hadith present, no one's statement is worthy of consideration, regardless of who the speaker may be.
The established position is that "shadd ar-rihal" (undertaking a journey) is specific only to these three mosques, and it is not permissible for any other place.
Included in the explanation of "shadd ar-rihal" is that it is done with the intention of seeking nearness to Allah.
To undertake a journey to the graves of the righteous and to hold the belief of seeking nearness to Allah there is a completely baseless act, and nowadays, traveling to the graves of the saints is nothing but an imitation of idol-worship.

Hadith Commentary:
(1)
The four matters mentioned in this hadith are extremely beneficial and fundamental in nature:
➊ For a woman to travel without a mahram is extremely dangerous.
The sanctity of a woman’s honor and dignity demands that she should not travel without a mahram.
➋ The days of the two Eids are days of eating and drinking.
Fasting on these days is entirely inappropriate and tantamount to rejecting the invitation of Allah, the Exalted.
➌ Performing supererogatory (nafl) prayers after the Fajr and Asr prayers is impermissible; however, supererogatory prayers that have a specific cause (sababi nawafil) or making up missed obligatory (fard) prayers can be performed during these times.
➍ Other than the three mosques, it is not permissible according to the Shariah to undertake a journey with the intention of gaining closeness (to Allah) to any other place. Similarly, undertaking a journey to the graves of the righteous and performing acts of worship there for the sake of drawing near to Allah is completely baseless and without any evidence.

(2)
Imam Bukhari rahimahullah has established from this hadith that fasting on the day of Eid al-Adha is not valid.
If someone makes a vow (nadhar) to fast on this day, it is not permissible to fulfill it.

Explanation:
1:
In this, three days are mentioned. In some narrations, two days are mentioned, and in some, one day is mentioned. Therefore, the scholars have written that the actual consideration is not of one, two, or three days, but rather the consideration is of the journey itself—that the distance should be such that it is regarded as a journey. In such a case, it is not permissible for a woman to travel alone.

2:
By "mahram" is meant those close relatives of a woman, other than her husband, with whom marriage is permanently forbidden for her, such as her father, son, brother, nephew (brother's son), and sister's son, and likewise her foster-father, foster-son, foster-brother, foster-nephew (brother's son), and foster-nephew (sister's son). A son-in-law is also included among them. It is permissible for her to travel with any of these. Apart from them, she is not allowed to travel with anyone else.

578 Lexical Explanation:
«لَا تُشَدُّ الرِّجَالُ» is a passive verb form, and there is a possibility that this verb is either in the negative or prohibitive (imperative) sense.
«اِلرِّجَال» is the plural of «رحل», and it refers to the camel’s saddle, similar to a horse’s saddle. The expression “tying the saddles” is used metaphorically for travel, because generally, this is how travel is undertaken. The meaning is that one should not travel with the intention of seeking blessing and virtue. And in one narration, «لَا تَشُدُّوا» is used, which is the plural masculine prohibitive verb form.

Benefits and Issues:
➊ This hadith is a clear proof that, except for these three places, it is not permissible to travel to any other place considering it a source of blessing, whether to visit righteous and pious people—living or deceased—or with the intention of performing prayer there.
➋ The specification of seeking blessing (tabarruk) is because traveling to these three mosques is for this very purpose; therefore, the prohibition of traveling to other places is also restricted to this purpose. However, traveling for other objectives and purposes is permissible, and at times even obligatory. The details of this can be found in extensive works such as “al-Sarim al-Munki,” etc.
➌ This hadith indicates the honor and virtue of these three places, and the purpose of mentioning it here is also this: that i‘tikaf (spiritual retreat) should be observed in these places, and that one should strive as much as possible in worship, remembrance, and recitation there. *