تاريخ مكة والمدينة والأقصى
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported (and he fought in twelve battles with the Prophet (may Allah's peace and blessings be upon him): I heard four things from the Prophet (may Allah's peace and blessings be upon him) that pleased me. He said: "No woman should travel on a two-day-distant journey except with her husband or a Mahram. There should be no fasting on two days: Al-Fitr and Al-Ad'ha. There should be no prayer after the Fajr prayer until the sun rises nor after the ‘Asr prayer until the sun sets. No special journey should be made except to three mosques: The Sacred Mosque, Al-Aqsa Mosque, and this mosque of mine."
عن أبي سعيد الخُدْرِي -رضي الله عنه- وكان غَزَا مع النبي -صلى الله عليه وسلم- ثِنْتَي عَشْرَة غَزْوَة، قال: سمعت أرْبَعا من النبي -صلى الله عليه وسلم- فَأَعْجَبْنَنِي قال: لا تسافر المرأة مَسِيرَة يومين إلا ومعها زوجها أو ذو مَحْرَم، ولا صوم في يَوْمَيْنِ: الفِطْرِ وَالأَضْحَى، ولا صلاة بعد الصُّبح حتى تَطْلُعَ الشمس، ولا بعد العصر حتى تغرب، ولا تُشَدُّ الرِّحَالُ إلا إلى ثلاثة مساجد: مسجد الحرام، ومسجد الأَقْصَى، ومَسْجِدِي هذا.
شرح الحديث :
The narrator reports that Abu Sa‘īd al-Khudri (may Allah be pleased with him) participated in twelve battles with the Prophet (may Allah's peace and blessings be upon him). Abu Sa‘īd said: "I heard four things from the Prophet (may Allah's peace and blessings be upon him) that pleased me," meaning that he heard a Hadīth from the Prophet (may Allah's peace and blessings be upon him) that contained four rulings that pleased him. The first ruling: "No woman should travel on a two-day-distant journey except with her husband or a Mahram," meaning that it is not permissible for a woman to travel without a Mahram. The Mahram is either her husband or a man who is permanently forbidden from marrying her, such as the father, grandfather, son, brother, and paternal and maternal uncles. A "two-day-distant journey" is estimated at eighty kilometers. Another narration reads: "It is not lawful for a woman to travel the distance of a day and night except with a Mahram," and in another narration: "the distance of a day," and in another: "the distance of a night," and in yet another one: "No woman should travel on a three-day-distant journey except with a Mahram." In a narration reported by Abu Dawūd: "a far distance." An-Nawawi (may Allah have mercy upon him) said: "The limitations set are not to be taken literally; rather, the woman is forbidden from anything that is considered traveling except with a Mahram, and the limitation occurred due to an actual situation, so its understanding is not to be acted upon." This is in case there is no necessity for her to travel. If there is a necessity, it will be permissible for her to travel, such as if she embraced Islam in a non-Muslim country or a country under the disbelievers' rule, and she feared for herself regarding remaining among non-Muslims. In this case, it is permissible for her to travel alone. The second ruling: "There should be no fasting on two days: Al-Fitr and Al-Ad'ha," meaning that it is not permissible to fast on Eid al-Fitr or Eid al-Ad'ha regardless of whether one is making up for a missed fast or fulfilling a vow. If one fasts one or both of them, His fast will not be counted for him and he will be sinful if he does so intentionally. It was mentioned in a Hadīth: "It is prohibited to fast these two days. On the Day of Ad'ha, you eat from the meat of your sacrifices; and on the Day of Fitr, you break your fast (that you were fasting in Ramadan)." So the reason for the prohibition on the Day of Ad'ha is the slaughtering and eating from the meat of the offerings and sacrifices, and it is sanctioned for the people to eat from the offerings and sacrifices, so they should not busy themselves with fasting instead of slaughtering and eating, which are from the apparent rituals of Islam. As for the reason behind the prohibition on Eid al-Fitr, it is in its name, and the people should be eating on this day, and not fasting. It is also the day that distinguishes between Ramadan and Shawwāl, so one must not fast on it. The third ruling: "There should be no prayer after the Fajr prayer" The apparent meaning of the Hadīth is the impermissibility of performing the voluntary prayer after the rise of dawn, however, this is not the intended meaning, because other texts indicate the recommendation of performing the two (voluntary) Rak‘ahs of the Fajr after the rise of dawn (if one failed to pray them before the Fajr prayer), and this is agreed upon unanimously. It is impermissible to pray after the Fajr prayer, and the evidence for this specification is found in the narration of Al-Bukhāri reported by Abu Sa‘īd: "There should be no prayer after the Fajr prayer until the sun rises and after the ‘Asr prayer until the sun sets." A narration of Muslim reads: "There should be no prayer after the Fajr prayer." "And after the ‘Asr prayer until the sun sets," meaning until the sun sets. So when one performs the ‘Asr prayer, he should refrain from performing any voluntary prayer. There is no prohibition for making up the missed prayers after the ‘Asr prayer because it is obligatory to hasten and free one's self from obligation. The fourth ruling: "No special journey should be made except to three mosques: The Sacred Mosque, Al-Aqsa Mosque, and this mosque of mine," meaning that one should not set out on a journey to any place on earth seeking closeness to Allah, Glorified and Exalted, or due to its distinction, virtues, or esteem except to these three mosques, and it is alright to set out on a journey to them according to the text of the Hadīth.