Travelling Manners and Etiquettes

Islamic Travelling Manners and Etiquettes

This is start of the travelling season of the year so I thought I should put down few points. What are the manners and etiquettes of traveling as Muslims?

Step 1 - Istekhara 

The first and foremost thing is as you intent to take journey first do ISTEKHARA. Pray two rakat Salat Istekhara. After praying two rakat Nafil Salat then makes following dua and leaves the matter to Allah. If it is good for you then Allah will make is easy, if it is not good then Allah will make it difficult.

 Prophet said: ‘If one of you is deliberating over an act, he should pray two non-obligatory rak’at and say:“O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters . O Allah ! If you know that this matter (then the person reciting the du’a should mention the matter for which he is seeking Allah’s Guidance) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: ‘for my present and future life,’) then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: ‘for my present and future life,’) then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it.”

 The following hadith (referred above in Fiqh-us-Sunnah) is narrated by Jabir bin Abdullah about Salat-ul-Istikhara in Sahih Bukhari (volume 2, hadith number 263 and again volume 9, hadith 487):

 The Prophet (peace be upon him) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran. He said, “If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer): ‘Allahumma inni astakhiruka bi’ilmika, Wa astaqdiruka bi-qudratika, Wa asaluka min fadlika al-’azim Fa-innaka taqdiru Wala aqdiru, Wa ta’lamu Wala a’lamu, Wa anta ‘allamu l-ghuyub. Allahumma, in kunta ta’lam anna hadha-l-amra (then the person reciting the du’a should mention the matter for which he is seeking Allah’s Guidance)   Khairun li fi dini wa ma’ashi wa’aqibati amri (or ‘ajili amri wa’ajilihi) Faqdirhu li wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta’lamu anna hadha-lamra shar-run li fi dini wa ma’ashi wa’aqibati amri (or fi’ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.‘

Don’t wait for Dream or Any other form inclination just start working, if Allah wish the act will be easy or you otherwise it will be difficult and Allah will take care of it.

Step 2 - Wasiyat 

The second step is wasiyat, put all of liabilities and assets and make very clear how it should pay off. It is very important to make it very clear that all must according to Shariah, so please tell your family about it.

Step 3 – Bidding Farewell to Family and Friends

When one is about to set out on a journey or trip, it is recommended for him to bid farewell to his wife, relatives and Muslim brothers. Ibn Barr said “ when one of you is about to leave for a journey, then let him bid farewell to his brothers, for indeed, Allah places Barkah( Blessings) in their supplications”. Quazah said, “ Ibn Umar RadiAllahunho said to me, ‘ Come let me bid farewell to you in the same manner that the Messenger of Allah Peace be Upon Him bade farewell to me: I place your religion, your faithfulness, and ends of your deeds in trust of Allah.

When bidding farewell to someone going off on a journey, recite:

أَسْتَوْدِعُ اللَّهَدِينَكَ وَأَمَانَتَكَوَخَوَاتِيمَ عَمَلِكَ

"(I make) Allah responsible for your deen, your trustworthiness and for the results of your actions". (Tirmidhi )

Dua for another person undertaken a journey

When some other person undertakes a journey, recite the following dua:

زَوَّدَكَ اللَّهُالتَّقْوَى وَغَفَرَلَكَ ذَنْبَكَوَيَسَّرَ لَكَالْخَيْرَ حَيْثُكُنْتَ

“May Allah make piety part of your journey, forgive your sins and fulfill the purpose of the journey”. (Tirmidhi)

Dua at the time of his departure:

اللَّهُمَّ إِطْوِلَهُ الْبُعْدَوَهَوِّنْ عَلَيْهِالسَّفَرَ

“O Allah, let his journey be covered quickly and most easily”. (Tirmidhi)

·         It is dislike to travel alone.

·         If A Travel Party Is Made Up Of Three Or More People, It Is Recommended For Them To Appoint One Of Them To Be Their Ameer.

·         The Prohibition of Taking A Dog or A Bell on A Journey.

·         The Desirability of setting on a Journey on Thursday in the Early part of the Day

·         Desirability of returning Home soon after the Accomplishment of a Task

·         Desirability of returning Home by Day

Supplication at the time of Riding

Allah, the Exalted, says:
"... and has appointed for you ships and cattle on which you ride. In order that you may mount on their backs, and then may remember the Favour of your Rubb when you mount thereon, and say: `Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Rubb we indeed are to return!'''(43:12-14)
972. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Messenger of Allah (PBUH) mounted his camel for setting out on a journey, he would recite: "Allahu Akbar (Allah is Greatest),'' thrice. Then he (PBUH) would supplicate: "Subhanal-ladhi sakh-khara lana hadha, wa ma kunna lahu muqrinin, wa inna ila Rabbina lamunqalibun. Allahumma inna nas'aluka fi safarina hadh al-birra wat-taqwa, wa minal-`amali ma tarda. Allahumma hawwin `alaina safarana hadha, watwi `anna bu`dahu. Allahumma Antas-Sahibu fissafari, wal-Khalifatu fil-ahli. Allahumma inni a`udhu bika min wa`ta'is-safari, wa kaabatil-manzari, wa su'il-munqalabi fil-mali wal-ahli wal-waladi (Far removed from imperfection is the One Who has made this subservient to us, for we have no power to subjugate it, and certainly to our Rubb shall we return. O Allah, we ask You during this journey of ours for righteousness, piety and such deeds as are pleasing to You. O Allah, make easy for us this journey of ours and make the distance short for us. O Allah, You are our Companion during the journey and the Guardian of the family and the property in our absence. O Allah, I seek refuge in You from the hardships of travelling, unhappiness connected with ghastly scenes and evil turns in property and family).'' When he returned, he recited this supplication making addition of these words: "Ayibuna, ta'ibuna, `abiduna, li-Rabbina hamidun (We are those who return; those who repent; those who worship and those who praise our Rubb).''
[Muslim].
Commentary: This is a very comprehensive prayer. Man is not safe from dangers during a journey and in his absence, safety of his household may worry him, too. In this prayer, Allah is entreated to ensure the safety of the two in most effective words. And none can harm that person who comes under the Watch and Protection of Allah. This prayer should be recited upon starting on a journey as well as returning from it.

Glorification of Allah by a Traveler while Ascending and Descending

975. Jabir (May Allah be pleased with him) reported: When we ascended (a height) we would proclaim: "Allahu Akbar (Allah is Greatest),'' and when we descended (from the height) we would proclaim: "Subhan Allah (Allah is free from imperfection).'''
[Al-Bukhari].
976. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (PBUH) and his army ascended a height, they would proclaim: "Allahu Akbar (Allah is Greatest),'' and when they climbed down, they would proclaim: "Subhan Allah (Allah is free from imperfection).''
[Abu Dawud].
Commentary: While climbing up some height, superiority complex may creep into man's head. He should, therefore, pronounce Divine greatness saying that Allah is the Greatest of all, the Most High, and all creatures are low and humble and subordinate to Him. On climbing down we should say: "Subhan Allah (Allah is free from imperfection).

Desirability of Supplications during the Journey

980. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Three supplications are answered without doubt. The supplication of the oppressed, the supplication of the traveler, and the supplication of the parent for his son.'' [At-Tirmidhi and Abu Dawud].
Commentary: This Hadith mentions two dimensions of supplications. First, the supplication of an oppressed person will be in favour of the one who will come to his help and redress his complaint, whereas the oppressor will be hit by his supplication. Second, Allah also answers the father's supplication for his disobedient and impudent son; and the mother's supplication is even more effective than that of the father's because, as compared to him, she has more rights over them. Man should, therefore, restrain himself from disobeying parents, so that he may escape in both cases the supplication which is not rejected by Allah.

Supplication on Alighting at a Halt

982. Khaulah bint Hakim (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying,"Whosoever alights somewhere and says: `A`udhu bikalimat-illahit-tammati min sharri ma khalaqa (I seek refuge with the Perfect Words of Allah from the evil of what He has created),' nothing will harm him until he leaves that place.''
[Muslim].
Commentary: Wherever and whenever we stay, be it at night or in the day time, for a short or long duration, we should recite this supplication.

Supplication at the time of returning Home and on seeing one's Hometown

987. Anas (May Allah be pleased with him) reported: We returned with the Prophet (PBUH) from a journey; and when we entered the suburbs of Al-Madinah, he (PBUH) said: "Ayibuna, ta'ibuna, `abiduna, li-Rabbina hamidun (We are returning in safety, turning to our Rubb, worshipping Him and praising Him).'' He (PBUH) continued repeating these words till we entered Al-Madinah.
[Muslim].
Commentary: When one returns from a journey and sees his town's highlights, he should start reciting the invocation mentioned in this Hadith till he enters the city. These words express gratitude to Allah for safe return to one's hometown; they also express repentance, obedience and determination to worship Allah.

Desirability of Entering the Mosque near one's Home upon returning from a Journey for offering two Rak'ah Prayer

988. Ka`b bin Malik (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) returned from a journey, he would proceed straight to the mosque and perform two Rak`ah of (optional) prayer.
[Al-Bukhari and Muslim].
Commentary: The performance of two Rak`ah of optional prayer is an expression of gratitude to Allah for the safe return. Naturally, one feels happy on such an occasion.

It Is Prohibited To Travel For A Women Without A Maharam ( Riyadus Saliheen)

989. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day and night unless she is accompanied by a Mahram (husband or any other relative to whom she is prohibited to marry).''
[Al-Bukhari and Muslim].
990. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "No man must not be alone with a woman except in the presence of her (Mahram). No woman should travel except in company of a (Mahram).'' A man said: "O Messenger of Allah! I have been enrolled for such and such expedition, and my wife left for Hajj.'' He (PBUH) said to him, "Go and perform Hajj with your wife.''
[Al-Bukhari and Muslim].
Commentary: This Hadith proves that under no circumstance woman may travel alone. The Shari`ah strictly bans a meeting of this kind between two opposite sexes. Even if nothing objectionable happens, a mischievous person may exploit this situation and talk about them slanderously. Families disregardful of Hijab provide instances of illicit relationship between a man and a woman related to each other.

Shortening of Salat During Travel (Qasr)

QASR Salat

Fardh Salaat during travel is reduced to only two Rak'aat. This is known as Qasr Salaat. The Holy Quran says: When you travel through the earth, there is no blame on you if you shorten your Salaat. (Al  Nisa 4: 101)

Rasulullah Sallallahu Alaihi Wasallam said:  This is a favor of Allah to you, so you should accept his favor gratefully. (Bukhari, Muslim, Tirmidhi)

The Fuqaha (Jurists) agree that since Rasulullah Peace Be Upon Him always prayed Qasr Salaat during travel, it is mandatoryfor every Believer to shorten his Salaat during travel. This appliesonly to Zuhr, 'Asr and Isha Salaat, which are reduced from four totwo Rakhat. There is no shortening of Rak'aat in Fajr and Maghrib Salaat.

Sunnah and Nafil during Travel

The traveler has the option to offer or not to offer Sunnah and Nafil Salaat. It is recommended that one should offer only Fardhwhen one is actually traveling and should offer Sunnah and Nafilwhen one has settled down at a place. The Fajr Sunnah and Witrshould be offered even during the state of travel.

REGULATIONS CONCERNING QASR SALAAT

1. Salaat missed during a journey will have to be shortened even when offered as Qadha Salaat at home.

2. Salaat missed at home will have to be offered in even when offered as Qadha during travel.

3. If a traveler offers the Salaat in congregation, he has to offer Salaat following the Imam.

4. A traveler can lead a congregation Salaat of residents of a place. He should announce before the Salaat that he will offer Qasr Salaat. He will thus complete his Salaat after two Rak 'aat and the residents will then offer two Rak 'aat individually.

COMBINING TWO SALAATS DURING TRAVEL

1. Most jurists allow a traveler to combine the Zuhr Salaat with 'Asr, and the Maghrib Salaat with Isha during the whole journey. He can combine these Salaat when he is actually traveling and also when he has settled at a place.

2. When the combined Salaat is offered in congregation, it should be preceded by one Azan and two separate Iqamah for each Salaat.

3. No Sunnah or Nafil should be offered between the two Salaat when they are combined together.

4. When combining the two Salaat, it is recommended to delay the first Salaat to its last limit and to offer the second Salaat at its beginning time.

Ibn Abbas related that Prophet Peace Be Upon Him used to combine Zuhr and 'Asr Salaat when he was on a journey and he also used to combine Maghrib and Isha Salaat.

Muaz ibn Jabal reported that during the campaign of Tabuk, if Rasulullah Peace be Upon Him resumed his journey before the decline of sun, he would combine the Zuhr and 'Asr Salaat and offer it at the 'Asr time. If the sun had declined, he would offer Zuhr and 'Asr at the Zuhr time and then resume his journey. In the same way he combines the Maghrib and Isha Salaat. (Tirmidhi)

Leadership from Quran

Prophets character as Leader

Your mission

Who are You

Your Qualities

Your Responsibility

Best among You

Dua and invocations

DUA FOR BLESSED DESTINATION

DUA FOR NIGHT OF DECREE

DUA FOR KNOWLEDGE

DUA FOR PARENTS

DUA FOR GUIDANCE AND PIETY

DUA FOR HOME IN PARADISE

DUA WHEN LEAVING HOME

DUA FOR SEEKING FORGIVENESS

DUA FOR SOMEONE AFFLICTED WITH MISFORTUNE

DUA AFTER EATING

DUA AGAINST EVIL EYE

DUA FOR ANGUISH

DUA FOR OFFSPRING

DUA FOR ENTERING MARKET

DUA FOR FEAR OF SHIRK

FOILING OF MAGIC

GETTING DRESSED

DUA FOR GUIDANCE

INCREASING PROVISION

WELL BEING HERE AND HEREAFTER

DUA FOR ANGUISH

DUA AFFARATUL MAJLIS

DUA FOR CONCEALING FAULT AND PROTECTION FROM ENEMY

DUA FOR PUTTING NEW CLOTHS

DUA FOR SAFETY FROM EVIL DESTINY

DUA FOR SAFETY FROM EVIL WHISPERS OF SHAITAN

DUA FOR REFUGE FROM DISEASE

Add caption

DUA FOR SETTING OF DEBT

DUA FOR SETTING OF A DEBT

DUA FOR SNEEZING

DUA WHEN SOMETHING BECOMES DIFFICULT

DUA FOR SOUNDNESS OF BODY

DUA FOR TRAVELLING

DUA FOR GUIDANCE

DUA FOR VISITING ILL

DUA FOR VISITING SICK

DUA WHEN WE DESCEND

DUA WHEN WE ASCEND

Ibn Qayyim Al Jawziyyah

Ibn Qayyim AI•Jawziyyah (691-751 AH.) 
"Through patience and poverty one attains leadership in religion. The seeker of Truth needs the will that will inspire him and push him upward and (religious) knowledge that will lead him and guide him." These words of Ibn Qayyim AI-Jawziyyah sum up the personality of this great man, Muhammad ibn Abi Bakr, who is better known as Ibn Qayyim AI-Jawziyyah or Ibn AI-Qayyim, for short.
He was born in 691 A.H. He began his long journey on the road of learning early in his life, moving from one teacher to another to quench his thirst for knowledge. At the age of 21 (in 712 A.H.) Ibn AI-Qayyim met his teacher Ibn Taymiyyah another great hero of Islam and a revivalist of the faith. Their companionship lasted to the end of the teacher's life, Ibn AI•Qayyim kept close company to Ibn Taymiyyah with whom he suffered the pains of prison and flogging many a time. Apparently, it was from Ibn Taymiyyah that he learnt many special qualities such as frankness and courage, in defiance of the falsehood of others, including those in authority. For to both truth had to be said regardless of the consequences. But unlike his teacher, or Ibn AI•Qayyim was less fierce in his attacks (in words or action).
The 8th century' Hijra witnessed a state of ignorance and feuds in the Muslim community. Muslims were fighting each other and each trying to impose his authority in everything including religious opinion and scholarship which suffered from stagnation. For the majority of religious scholars acted more like 'recorders' of knowledge rather than true scholars and teachers. To them their teachers were the main. If not the sale, source of knowledge, and the schools of thought they blindly imitated were the only acceptable ways. Like his teacher Ibn Taymiyyah, Ibn AI•Qayyim spent his life in attempting to correct the wrong course the community was following. He fought the exaggerated reverence for the tombs of the pious despite the strong resistance he met with from the masses. He tried to show the errors committed by the misled sects and their blind followers. For he considered that the disputes and fights among the Muslims of his time were caused by their sectarian attitude and chauvinistic practices, each one considering himself and his sector school of thought the only right one, and claiming that everyone else was on the wrong path.. Ibn AI•Qayyim spent most of his time and great efforts trying to unite the people, pointing out to them the dangers of blind imitation of the predecessors.
 He explained that a Muslim should be open-minded; that is, he should accept what is right and good regardless of the teacher as long as what he or she accepts is consistent with the Quran and the Sunnah and the consensus of the scholars and the general spirit of the faith. To him imitation was wrong in the following cases: 1) if it entails violation of Divine teachings, 2) if it represents an act of blind following of people we are not sure of their knowledge. 3) If it is in defiance of truth after finding it. It was blind imitation that caused stagnation in scholar• ship and differences among people. Some so-called scholars, he pointed out, were not really scholars of Islam but rather simple propagators of others' opinions. To those people the words and views of their teachers or leaders were the only correct way of understanding the faith to the extent that they subjected even the interpretation if the Quran and the Prophetic teachings to the views of their teachers, which they wrongly took for the ultimate criteria.
 Ibn AI-Qayyim considered that the sources of religious knowledge were to be taken in the following order: 1) The Our'an, 2) The Sunnah (Prophet Muhammad's teachings) and 3} The teachings of the companions of the Prophet. To these one could add consensus of Muslim scholars and analogy. Bigotry and prejudice were to him the enemies of learning. To propagate his views, Ibn AI•Qayyim wrote scores of books besides direct teaching. In his own private life Ibn AL-Qayyim was a very pious and devout worshipper who spent most of his time in prayers and recitation of the Our'an. He was, in fact, an ascetic who rejected the unorthodox practices of some sufis (mystics) who claimed that religious teachings had external and internal sides, meaning that religious obligations (such as prayers, fasting during Ramadan etc. etc.) did not apply to them . As pointed out earlier Ibn AI•Qayyim was a man of courage and frankness to whom truth was the ultimate goal. His open-minded and flexible attitude is reflected in his views on the correct understanding of religious laws (Shairah), and that these should be interpreted in the light of the circumstances of time and place, because Islam is intended and practicable for all mankind at all times. He wrote many books to explain this invaluable principle. Many of his views find their application in the legal system of modern nations more than six centuries after his death in 751 A.H.'

SHAIKHUL•ISLAM IMAM AHMAD IBN TAYMIVYAH

SHAIKHUL·ISLAM IMAM AHMAD IBN TAYMIVYAHRevivalist of Islam (661-728 A,H,) We are a people who love goodness for everyone. We like to see Allah bringing you the best of this world and that of the Hereafter. For the best way to worship Allah is by giving counsel and advice to his creatures. This was the purpose of all the Prophets and Messengers from Allah. And there is nothing better than advice in matters of the relation between man and his Creator. Man is certainly destined to meet with his Lord, and he is going to be questioned about his duties. All the Christians know that when He talked to the Tartars concerning the captives in their lands, Ghazan and Katloushah released them. I talked to the king about those captives, and he allowed the release of the Muslims only and said to me. We have some Christians that we captured in Jerusalem, These we are not going to release.' I told him, 'But you release all the Jewish and Christian captives because they are under the protection of Islam. And we will leave no captive be he a Muslim or Christian.' Thus, we caused the release of many Christians from captivity. This Ibn Taymmiyah did only for the sake of Allah whose rewards everyone seek. "Besides, everyone knows about the Christian captives in our hands and how kindly and charitably we treat them in accordance with the teachings of the last of the Prophets (Prophet Muhammad (Peace Be Upon Him). The above mentioned words are quotations from a letter written by Ibn Taymiwah, to King $irjwan of Cyprus in which he tried to explain the basic tenets of the Islamic Faith to a Christian ruler. But who was Ibn Taymiyyah? Ibn Taymiyyah, who is known by the title of Sheikh Ul Islam ('The eminent Scholar of Islam') is one of the leading thinkers of Islam and a revivalist of its pristine teachings at a time when the Muslim world was going through one of its darkest times, being under attack by the ruthless Mongol Tartars from the East (who destroyed everything and everyone who stood in their torrential flow from Central Asia) and the fierce Crusaders from the West. Hundreds of thousands of books were thrown by the Tartars into the Rivers of Tigris and Euphrates until the waters of these rivers became black with the ink in those books. On the cultural scene many Muslim scholars were busy summarizing and explaining the works of their predecessors with hardly any worthwhile contribution . In religion, again many unorthodox ideas had crept in from un-Islamic philosophies and foreign thoughts. The theologians were plagued by the ideas of the Mu'tazilites and other misguided sects. The jurists were at a standstill in the understanding and application of the legal spirit of Islam, blindly imitating the opinions of their predecessors. The masses were thus left in total darkness, misguided by agnostic Sufism and their practices, such as exaggeration in revering tombs of the pious and the Saints to the extent of almost worshipping them besides Allah. It was in those circumstances that Ibn Taymiyyah was born. Ibn Taymiyyah was born in 661 A.H . (1263 G.) in Harran (near Damascus). His family was a people of learning and teaching, both its male and female members being well known for their contribution to religious education. Since his childhood Ibn Taymiyyah was known for his great intelligence, strong memory and insatiable thirst for learning. No wonder then that he started research and writing at the age of nineteen. At the age of 21 his father died, and he replaced him in the post of teaching Fiqh (Islamic law or jurisprudence) and Tafseer (Quranic exegesis or commentaries). When he announced in 696 A.H. his views on certain theological issues, some theologians (whose understanding was contaminated by foreign philosophical ideas) started annoying him. Ibn Taymiyyah's views on the Divine Attributes enraged Some theologians who had him called to court in Egypt and imprisoned there. It seems that his courage and frankness in attacking unorthodox interpretations of Islamic teachings in areas of theology, jurisprudence and spirituality caused many problems for him. For Ibn Taymiyyah made it his job to correct the wrong views prevalent at his time despite the fierce resistance he met with from many religious scholars. He felt it his duty to unify the Muslims around orthodox and pristine Islamic teachings, of Ahlus-Sunnah wal-Jama'ah by fighting against polytheists and innovations in religion (bid'ah) and purifying the religion from interpretations and practices alien to it, taking only the Qur'an and Sunnah or Prophetic traditions as the only infallible sources. Ibn Taymiyyah suffered a great deal because of this, but he never hesitated or faltered. History tells us that the enemies of Ibn Taymmiyah not only caused the authorities to imprison him on many occasions but also they even tried to have him killed by reporting to Sultan an-Nasser faking that Ibn Taymiyyah was using the masses' love and admiration for him to usurp the throne. An-Nasser Lideeni-Liah ordered that he be brought to him. He told him, "I have been told that people listen to you, and that you are seeking my kingdom. Ibn Taymmiyyah answered. "I do that? By Allah your kingdom and the kingdoms of all the Moguls are not worth a single penny to me." The Sultan was impressed by our hero's answer and was convinced of the falsehood of the allegation. But intelligence, Knowledge, courage and frankness were not the only things for which he known. He was also known for his otherworldliness and unlimited generous to the extent that he would give the clothes he had on to a needy person. Ibn Taymiyyah was not only an active teacher, but he was also a prolific writer of encyclopedic knowledge as well. So when he died in 728 A.H. (at the age of 67). He left scores of volumes of writings on various topics including comparative religion. One of his masterpieces is well known, namely "Fatawa·lbn Taymiyyah, (The religious Rulings and verdicts of Ibn Taymiyyah) which has been published in 36 volumes, several times. Ibn Tamiyyah is reported to have said, 'The (real) prisoner is the one whose heart has been kept away from remembering his Lord, and the (real) captive is the one who has been captivated by his whims and desires." His disciple Ibnul·Oayyim, reports (that he (i.e. Ibn Taymiyyahl used to say, when he was imprisoned in AI Qalah Prison in Damascus, "What on earth can my enemies do to me? My Paradise is in my heart and accompanies me wherever I go. My imprisonment is (in fact) seclusion (which helps me worship Allah better) my killing is (in fact) martyrdom and my deportation from my country is (in fact) seeing (the world.”