١٧٠ - باب ما يقول إذا ركب دابة للسفر

On the authority of Ibn ʿUmar (may Allah be pleased with them both): that the Messenger of Allah (peace and blessings be upon him), when he had settled firmly upon his camel setting out on a journey, would say the takbīr three times, then say: “… this, and fold up its distance for us. O Allah, You are the Companion on the journey and the Guardian over the family. O Allah, I seek refuge in You from the hardship of travel, the gloom of the homecoming, and an evil return regarding wealth, family and children.” And when he returned he would say them again, and add to them: “Returning, repenting, worshipping, giving praise to our Lord.” Muslim narrated it. The meaning of “muqrinīn” is: those able to subdue. “al-Waʿthāʾ” — with a fatḥah on the wāw, a sukūn on the unpointed ʿayn, with the three-dotted thāʾ and a long vowel — means hardship. “al-Kaʾābah” — with a long vowel — is a change in the soul arising from grief and the like. “al-Munqalab” means the place of return. [review: matn appears truncated — the gloss of “muqrinīn” refers to a phrase not present in the Arabic as supplied]

On the authority of ʿAbd Allāh ibn Sarjis (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him), when he travelled, would seek refuge from the hardship of travel, the gloom of the homecoming, regression after stability, the supplication of the wronged, and an evil sight regarding family and wealth. Muslim narrated it. Thus it stands in Ṣaḥīḥ Muslim: “al-ḥawr baʿd al-kawn” with the nūn, and al-Tirmidhī and al-Nasāʾī narrated it likewise. Al-Tirmidhī said: it is also related as “al-kawr” with the rāʾ, and both have a sound aspect. The scholars said: its meaning, with both the nūn and the rāʾ together, is: returning from uprightness or increase to deficiency. They said: the rāʾ version is taken from the winding of the turban (takwīr al-ʿimāmah), which is folding and gathering it; while the nūn version is from al-kawn, the verbal noun of kāna, yakūnu, kawnan: when a thing comes into being and becomes established.

On the authority of ʿAlī ibn Rabīʿah, who said: I was present with ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) when a riding-beast was brought for him to mount. When he placed his foot in the stirrup he said, “In the name of Allah,” and when he had settled firmly upon its back he said [the supplication], then said, “All praise is due to Allah,” three times; then said, “Allah is the greatest,” three times; then said, “Glory be to You! Indeed I have wronged myself, so forgive me, for none forgives sins but You.” Then he laughed. It was said: O Commander of the Believers, at what did you laugh? He said: I saw the Prophet (peace and blessings be upon him) do as I have done, then laugh, so I said, “O Messenger of Allah, at what did you laugh?” He said: “Indeed your Lord, the Exalted, marvels at His servant when he says, ‘Forgive me my sins,’ knowing that none forgives sins but Me.” Abū Dāwūd and al-Tirmidhī narrated it, and he said: “a good (ḥasan) hadith,” and in some copies: “good and sound (ḥasan ṣaḥīḥ).” This is the wording of Abū Dāwūd. [review: matn appears truncated — an empty quotation (“qāla:” with no following words) sits before the takbīr/taḥmīd in the Arabic as supplied]