1. Lawful And Unlawful Journeys. Auspicious And Inauspicious Times For Traveling

According to Imam Ja’far As-Sadiq (‘a), it is written in the wisdom of the progeny of Dawood (‘a) that one should travel only for three purposes: (1) to gain salvation (2) for livelihood (3) for lawful recreation.

In another tradition, the Imam has stated that one should travel to gain health, one should do Jihad (participate in Holy War) that one may be blessed with rewards of this world and hereafter and perform Hajj that one may get wealthy and is not dependent on others.

He said in another tradition that journey is a part of chastisement. So, when the aim of journey is achieved, you should hasten back home.

In a reliable tradition, it is stated that Muhammad Ibn Muslim inquired from Imam Ja’far As-Sadiq (‘a) that he wanted to visit a place, where there was only snow and how then should he perform ablution for prayer in such a place. The Imam (‘a) answered that if he was in a hurry, he should perform Tayammum and guided him not to visit that country where the faith will deteriorate, implying a place, where one cannot carry out the orders of one’s religion.

In a reliable tradition, it is narrated that a person asked Imam Musa Al-Kazim (‘a) that he was proceeding on a journey, would the Imam please bless him. The Imam asked: On what day will you depart? He replied: On Monday, it is auspicious as Messenger of Allah (S) was born on Monday. Imam (‘a) said: Those, who say this, are liars.

The Messenger of Allah (S) was born on a Friday. No day is more inauspicious than Monday, as it was on that day Messenger of Allah (S) passed away. It was that day that divine revelation stopped descending on our house. It was that day that our right was usurped. Do you want me to inform you of the day for easing of hardships, on which day, the Almighty Allah softened iron for Prophet Dawood (‘a)? He said: Yes, O son of Allah’s Messenger (S). Imam (‘a) said: It is Tuesday.

According to Imam Ja’far As-Sadiq (‘a), one should travel on Saturday if one wants to go on a journey; and if on Saturday, the stone moves away from a rock, God will definitely return it and when there is a difficult task ahead, one should travel on Tuesday as Almighty God softened iron for Prophet Dawood (‘a) on that day.

In a reliable tradition, it is stated that the Holy Prophet (S) used to travel on Thursday and say that it was the day of Almighty God, His Holy Prophet (S) and creatures of the sky (heaven).

According to Imam Ja’far As-Sadiq (‘a), it is inadvisable to travel and to go for purposes of livelihood on Friday as one would not be able to say one’s Friday prayers. After the prayers, it is good to go anywhere on any rewarding work.

In another tradition, he has stated that one can travel on Thursday night.

It is narrated from Imam Ali Ar-Ridha’ (‘a) that one, who travels on the last Wednesday of the lunar month in order to prove wrong those who say that it is inauspicious to travel that day, he will remain safe from every trouble and Allah will fulfil all his aims.

It is mentioned in some traditional reports that journey should be undertaken on the following dates: 3^rd, 4^th, 5^th, 13^th, 16^th, 20^th, 21^st, 24^th, 25^th, and 26^th.

It is mentioned in another tradition that 4^th and 21^st are good for travel.

It is mentioned in another traditional report that the 8^th and the 23^rd is not good for travel. If the date is good, but the day is bad or the date is bad, but the day is good, then one should follow the tradition related to a day over that of a date and many reliable traditions have come down about Saturday.

In another tradition, it is stated that one, who travels or gets married when the moon is in Scorpio, it will not be auspicious.

2. Charity (Sadaqah) And Supplications Remove Inauspiciousness Of Journeys

A reliable tradition from Imam Ja’far As-Sadiq (‘a) states that if one gives charity (Sadaqah) at the time of travel, one can travel on any day.

In another authentic tradition people inquired of the Imam (‘a) if they could travel on days like Wednesday etc. as it was considered detestable. The Imam (‘a) replied that one should give charity when starting the journey and then one can leave at any time.

A tradition states that Ibn Abi Umair, in spite of his knowledge of astrology, had doubts about performing tasks at certain moments. At last, he went to Imam Musa Al-Kazim (‘a) and expressed his doubts. The Imam (‘a) replied that if any time he felt like doing anything in particular, then he should give charity to the first poor man, whom he meets after his decision and then go on with his work; the Almighty will keep the harm of that hour from you.

In another tradition, it is stated from Imam Ja’far As-Sadiq (‘a) that one, who gives some alms in the morning, the Almighty Allah removes the inauspiciousness of that day from him.

In another tradition, it is stated that whenever Imam Zayn Al-’Abidin (‘a) decided to visit one of the orchards, he used to give charity in the name of God for his welfare. He used to offer this charity when he placed his foot in the stirrups and when he used to return safely, he gave away in charity, whatever he could get.

In a good tradition, it is stated that Abdul Malik complained to Imam Ja’far As-Sadiq (‘a) that he had become involved with astrology and whenever he had to perform a certain work, he looked it up in his charts and if the moment was not auspicious, he would refrain and would only go when, through his knowledge, he would come to know that the moment is right.

Then Imam (‘a) asked him if he comes to the conclusion about the fulfilment of a certain task through his knowledge of astrology. The man replied in the affirmative. The Imam asked him to bum his almanac.

A tradition from Sayyid Ibn Tawus (r.a.) states that if a believer has to travel at a time when it is detestable (Makruh\ then before he begins his journey, he should recite Surah al-Hamd, Surah al-Falaq, Surah an-Nas, Surah at-Tawhid, Ayat ul-Kursi, Surah al-Qadr and the last verses of Surah Aali Imran from:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ

“Most surely in the creation of the heavens and the earth...” (Surah Aali Imran, 3:190).

Till the end of Surah. Then recite the following supplication:

اللَّهُمَّ بِكَ يَصُولُ الصَّائِلُ وَبِكَ يَطُولُ الطَّائِلُ وَلَا حَوْلَ لكلِّ ذي حول إِلَّا بِكَ وَلَا قُوَّةَ يمتازها ذُو القُوَّةِ إِلَّا منك أَسْأَلُكَ بِصَفْوَتِكَ مِنْ خَلْقِكَ وخيرتك من بريَّتك مُحَمَّدٍ نبيِّكَ وَعِتْرَتِهِ وسلالته عليه وَعَلَيْهِمُ السَّلَامَ صَلِّ عليه وعَلَيْهِمْ وَاكْفِنِي شَرَّ هَذَا اليَوْمِ وَضُرَّهُ وَارْزُقْنِي خَيْرَهُ وكفاية الطاغية الغوية وكل ذِي قدرة لي على أَذِيَّةٍ حَتَّى أَكُونَ فِي جُِنَّةٍ وعصمةٍ مِنْ كُلِّ بَلَاءٍ ونقمةٍ وَأَبْدِلْنِي فِيهِ مِنَ المخاف أَمْنًا وَمِنَ العَوَائِقِ فِيهِ يُسْرًا حَتَّى لَا يَصُدَّنِي صَادٌّ عَنِ المراد وَلَا يحِل بِي طَارِقٌ من أَذَى العِبَادِ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَالأُمُورُ إِلَيْكَ تَصِيرُ يَا مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ.

Translation: O Allah, by You attack the one, who attacks and by You the giver gives. And there is no strength of the strong one, except by You. And there is no strength more than the strength of any strong one, but from You. I ask You by the selected one of Your creatures and the best of Your creatures, Muhammad, Your Prophet, and his progeny and his descendants.

Upon him and upon them be peace. Bless him and them and save me from the evil of this day and its harm and grant me its good and its security and decide for me in my path by the good of the salvation of reaching the love and victory by safety and restrain the misdoings of the rebellion ones and all those, who are capable of harming me till I am in Paradise and protected from every calamity and punishment.

And change for me in it fear to safety. And make easy its hurdles till there is nothing to prevent the fulfilment of my wishes. And there is no way for the people to harm me. Indeed, You are powerful over everything and the affairs return to You. O One, like Whom there is nothing. And He is the hearing, the seeing.

It is narrated from Imam Musa Al-Kazim (‘a) in authentic tradition that it is inauspicious for seven things to come across for one, who is setting out on a journey. (1) crowing of the crow on his right (2) a dog, which has lifted its tail (3) a wolf crouching on its tail and seeing him, it screams and rises and falls three times

(4) deer, which crosses the path from the right to the left (5) screeching of owl (6) white haired old lady coming before him (7) a donkey with its ears slit. When one of these appear for a traveller, he should recite the following supplication:

اعتصمت بِكَ يا رَبِّ مِن شَرِّ مَا أَجِدُ فِي نَفسِي فَأَعصِمني من ذلك

Translation: O Lord, I seek You from the evil of the fear that passes my mind. So grant me security from it.

Then no harm will come to him.

It is mentioned in another traditional report that when you give alms before journey, you should recite the following:

اللّهُمَّ إِنِّي اشْتَرَيْتُ بِهَذِهِ الصَّدَقَةِ سلامتي وسلامة سَفَرِي وما معيَ فسلِّمني وسلِّم مَا مَعِي وَبَلِّغْنِي وَبَلِّغْ مَا مَعِي ببلاغك الحَسَنِ الجَمِيل

Translation: O Allah, I pay this Sadaqah in exchange of security and safety in my journey and what is with me. So, keep me and those with me safe and make me and those with me reach my destination in good health.

After giving the alms, recite the following:

لَا إِلَهَ إِلَّا اللَّهُ الحليم الكريم لَا إِلَهَ إِلَّا اللَّهُ العَلِيُّ العَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وربِّ الأرضين السَّبع وما فيهن وما بينهن وربِّ العرش العظيم وسلام على المرسلين والحمد لله ربِّ العالمين وصلى الله على محمد وآله الطيبين الطاهرين. اللهمَّ كُنْ لي جارًا من كلِّ جبار عنيدٍ ومن كلِّ شيطانٍ مريدٍ. بِسْمِ الله دخلت وبِسْمِ الله خرجت، اللهمَّ إني أقدم بين يدي نسياني وعجلتي بِسْمِ الله وما شاء الله في سفري هذا ذكرته أم نسيته، اللهمَّ أنت المستعان على الأمور كلها وأنت الصاحب في السفر والخليفة في الأهل، اللهمَّ هون علينا سفرنا واطوِ لنا الأرض وسيرنا فيها بطاعتك وطاعة رسولك، اللهم أصلح لنا ظهَرَنا وبارك لنا فيما رزقتنا وقنا عذاب النار، اللهمَّ إنا نعوذ بك من وعثاء السفر وكآبة المنقلب وسوء الظن في الأهل والمال والولد، اللهمَّ أنت عضدي وناصري، اللهمَّ اقطع عني بعده ومشقته واصحبني فيه واخلُفني في أهلي بخير ولا حول ولا قوة إلا بالله العلي العظيم.

Translation: There is no god, except Allah, The Forbearing, the Noble. There is no god, except Allah, the Exalted and the Mighty. Glory be to Allah, the Lord of the seven heavens and the Lord of the seven earths. And what is in them and what is between them. And the Lord of the great power. And peace be upon the messengers and praise be to Allah, the Lord of the worlds. May Allah bless Muhammad and his pure and chaste progeny. O Allah, be for me one, who rids from every deviant oppressor and from every rebellious Satan.

By the name of Allah, I enter and by the name of Allah I leave. O Allah, indeed I put before You my forgetfulness and my haste. By the name of Allah and as Allah willed, in this my journey what I remember or I have forgotten. O Allah, You are the helper in all the affairs and You are companion in the journey and the caretaker in the family.

O Allah, ease our journey for us and widen the earth and make us travel in it by Your obedience and obedience of Your Messenger. O Allah, reform for us our apparent and bless for us, what we are bestowed in it by You. And save us from the chastisement of the fire.

O Allah, indeed we seek Your refuge from discomfort of the journey and the deviation from the aim and bad thoughts in our family, property and children. O Allah, You are my strength and my helper. O Allah, reduce the distance between us and their difficulties and be my companion in the journey and leave me in my family with good. And there is no power and strength except by Allah, the Exalted and the Mighty.

3. Ritual Bath, Prayer And Supplications At The Time Of Departure

A tradition from Sayyid Ibn Tawus (r.a.) states that when a person decides to proceed on a journey, at the time of departure he should first take a ritual bath and while bathing, recite the following supplication:

بِسْمِ اللهِ وَبِاللهِ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ العَلِيِّ العَظِيمِ وَعَلَى مِلَّةِ رَسُولِ اللهِ والصادقين عن اللهِ صَلَوَاتُ اللهِ عَلَيْهِمْ أَجْمَعِينَ اللَّهُمَّ طَهِّرْ بِهِ قَلْبِي وَاشْرَحْ بِهِ صَدْرِي ونوِّر به قبري اللَّهُمَّ اجْعَلْهُ لِي

نُورًا وَطُهُورًا وحرزًا وشفاءً مِنْ كُلِّ دَاءٍ وَآفَةٍ وعاهةٍ وسوءٍ ممّا أَخَافُ وَأَحْذَرُ وَطَهِّرْ قَلْبِي وَجَوَارِحِي وَعِظَامِي وَدَمِي وَشَعْرِي وَبَشَرِي ومخي وعصبي وَمَا أَقَلتِ الأَرْضُ مني اللَّهُمَّ اجْعَلْهُ لِي شَاهِدًا يَوْمَ حَاجَتِي وَفَقْرِي وفاقتي إِلَيْكَ يَا رَبَّ الْعَالَمِينَ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِير.

Translation: I begin with the name of Allah. I rely on Him. No one possesses might, except He, the most High, the most Great. May the Holy Prophet and his true successors, as ordained by God lead the follower. May God shower His blessings on all of them. O Allah! by this bath make my heart pure, my chest broad, my grave filled with light.

Make this bath illuminating, pure, a cure for all diseases and a vanguard against all curses, difficulties, evil and all the things I am afraid of; and make this bath purify the parts of my body, bones, blood, hair, face, veins, thighs and all my things, which the earth is burdened with.

O Allah, on the day I may be in need of troubling You with my request, let this pure bath be the witness to Your power over everything. O the Creator of the whole universe.

According to the Holy Prophet (S), the best caretaker of your family, who will look after them while you are traveling is, that at the time of departure you should offer two units of prayers and recite:

اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ نَفْسِي وَأَهْلِي وَمَالِي وَذُرِّيَتِي وَدُنْيَايَ وَآخِرَتِي وَأَمَانَتِي وَخَاتِمَةَ عَمَلِي.

Translation: O Allah, I leave unto Your care my life, my wife and my children, my merchandise, my generation, my world here and hereafter, deposit under my custody and place my end of life in Your hands.

Sayyid Ibn Tawus has said that in the first unit of the prayer mentioned above, recite Surah at-Tawhid and Surah al-Qadr in the second unit.

It is mentioned in reliable tradition that when Imam Muhammad Al-Baqir (‘a) intended to undertake a journey, he gathered his children in a room and recited the following:

اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ الغداة نفسي ومالي وأهلي وَوَلَدِي والشاهد منّا والغائب اللَّهُمَّ احْفَظْنَا وَاحْفَظْ عَلَيْنَا اللَّهُمَّ اجْعَلْنَا فِي جَوَارِكَ اللَّهُمَّ وَلَا تسلبنا نعمتك ولا تغِّير ما بنا من عَافِيَتِكَ وَفَضْلِكَ.

Translation: O Allah, today morning, I entrust to Your safety myself, my property, my family and relatives, who are present or absent. O Allah, protect all of us and accommodate us in the neighbourhood of Your mercy. O Allah, do not confiscate Your blessing from us and let there be no difference in Your grace and blessings upon us.

It is narrated from Sayyid Ibn Tawus that the following supplication should be recited after that prayer:

اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ اليومَ نَفْسِي واهلي ومالي وولدي ومن كان منّي بسبيلٍ الشاهد منهم والغائب اللَّهُمَّ احْفَظْنَا وَاحْفَظْ عَلَيْنَا اللَّهُمَّ اجمعنا فِي رحمتك ولَا تُسَلِّبْنَا فضلك إنا إليك راغبون اللَّهُمَّ إنا

نعوذ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمُنْقَلَبِ وَسُوءِ المنظر فِي الْأَهْلِ وَالْمَالِ وَالْوَلَدِ فِي الدُّنْيَا وَالْآخِرَةِ اللَّهُمَّ إِنِّي أتوجه إِلَيْكَ هذا التوجُّه طَلَبًا لِمَرْضَاتِكَ وَتَقَرُّبًا إِلَيْكَ فَبَلِّغْنِي مَا اؤمِّلُهُ وأرجوه فيك وفي أوليائك يَا أَرْحَمَ الرَّاحِمِين

Translation: O Allah, I give in Your refuge myself, my family and my property and my children and whatever I have, whether present or absent. O Allah protect us. O Allah, please gather us again in Your mercy. And do not take away Your grace from us, as we all hope in You. O Allah, we seek-Your refuge in the world and the hereafter from the difficulty of the journey and from the evil eye targeting our property and family.

O Allah, I undertake this journey seeking Your pleasure and proximity. O Allah, may all my wishes be fulfilled, because the abode of my hope are Your special ones, O the most merciful of the merciful ones.

Or recite the following:

اللَّهُمَّ خَرَجْتُ فِي وَجْهِ هَذَا بِلَا ثِقَةٍ منّي بغيرك وَلَا رَجَاءٍ يؤوي بِي إِلَّا إِلَيْكَ وَلَا قُوَّة أَتَكِلُ عَلَيْهَا وَلَا حِيلَةٍ الجاء إِلَيْهَا إِلَّا طَلَبَ رِضَاكَ وَابْتِغَاءَ رَحْمَتِكَ وتعرضا لِثَوَابِكَ وسكونا إِلَى حُسْنِ عائدتك وَأَنْتَ أَعْلَمُ بِمَا سبق لِي فِي علمك في وجهي مِمَّا أُحِبُّ واكرّهُ اللَّهُمَّ فَاصْرِفْ عَنِّي مَقَادِيرَ كُلِّ بلاء ومقضيَّ كُلَّ لَأْوَاءٍ وَابْسُطْ عَلَيَّ كنفا مِنْ رَحْمَتِكَ وَلُطْفًا مِنْ عَفْوِكَ وَسَعَةً مِنْ رِزْقِكَ وَتَمَامًا مِنْ نِعْمَتِكَ وَجَمَاعًا مِنْ معافاتك وَوَفِّقْ لِي فِيهِ يَا رَبِّ جَمِيعَ قضائك عَلَيَّ موافقة هَوَايَ وَحَقِيقَةَ عَمَلِي وَادْفَعْ عَنِّي مَا أَحْذَرُ وَمَا لَا أَحْذَرُ عَلَى نَفْسِي مما أَنْتَ أَعْلَمُ بِهِ مِنِّي وَاجْعَلْ ذَلِكَ خَيْرًا لِي لآخرتي وَدُنْيَايَ مَعَ مَا أَسْأَلُكَ أَنْ تخلفني فِيمَنْ خَلَفْتَ وَرَائِي مِنْ ولدي وَأَهْلِي وَمَالِي وجميع اخواني وجميع خزانتي، بافضل مَا تخلُفُ فِيهِ غَائِبًا من الْمُؤْمِنِينَ فِي تحصين كُلَّ عَوْرَةٍ وحفظ كُلَّ مضيعة وَتَمَام كُلِّ نِعْمَةٍ وَدَفَاع كُلِّ سَيِّئَةٍ وَكِفَايَةَ كُلِّ مَحْذُورٍ وصرف كُلِّ مَكْرُوهٍ وكمال مَا يجمع لِي بِهِ الرِّضَا وَالسُّرُورَ فِي الدُّنْيَا وَالْآخِرَةِ ثُمَّ ارْزُقْنِي ذِكْرَكَ وَشُكْرَكَ وَطَاعَتَكَ وَعِبَادَتَكَ حَتَّى تَرْضَى وَبَعْدَ الرِّضَا اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ الْيَوْمَ دِينِي وَنَفْسِي وَأَهْلِي وَمَالِي وذريتي وجميع إخواني اللَّهُمَّ احْفَظْ الشَّاهِدَ مِنَّا وَالْغَائِبَ اللَّهُمَّ احفضنا وَاحْفَظْ عَلَيْنَا اللَّهُمَّ اجْعَلْنَا فِي جِوَارِكَ وَلَا تَسْلُبْنَا نِعْمَتَكَ وَلَا تُغَيِّرْ مَا بِنَا مِنْ نِعْمَتِكَ وعافيةٍ وفضلٍَ.

Translation: O Allah, I have not set on this journey relying upon myself. My hope and reliance is upon You only. Except for seeking Your pleasure, neither I have any power on what I can rely. Nor do I have any determination on which I can depend, I only seek Your pleasure and am hopeful only of Your reward and desire benefits from You only.

You are more aware of what is to befall me during this journey, whether good or bad, as You are more knowing than me. O Allah, remove the hardships destined for me. Widen Your mercy for me. Forgive my sins and bestow me sustenance in excess. Complete Your favour on me. Neither should I be harmed by anyone, nor should anyone be harmed by me.

And O Lord, whatever You have destined for me, let them be in accordance to my hopes. And whatever I fear for myself and what I don’t fear, but which are harmful for me, keep me safe from all of them, as You are more knowing. And make this journey fortunate for my world as well as the hereafter.

O Allah, protect my wealth, family, children and relatives, whom I leave behind better than what You say regarding those believers, who go away from home. Neither the veil of my relatives should be trespassed and nor should anything be lost.

May Your blessings continue for them and may every kind of peril and detestable things be deflected from them. And nothing negative may befall them. And may they get all which bestow me Your pleasure and joy in the world and the hereafter.

Then bless me with Your remembrance and Your thanks and Your obedience and Your servitude till You are pleased. And after seeking Your pleasure, O Allah, this day I entrust to You my religion, myself, my family, my wealth, my children and all my brothers.

O Allah, those of them, who are at home and those who are abroad, protect them in every way. O Allah, accommodate us in the neighbourhood of Your mercy. Do not confiscate Your blessing and do not change Your mercy and blessings, which are upon us.

It is mentioned in reliable traditions that when Imam Ja’far As-Sadiq (‘a) intended to travel, he recited the following:

اللّهُمَّ خَلِّ سَبيلَنَا وَأَحسِن سَيرَنَا وَأَنعِم علينا

Translation: O Allah, clear our path, may our traversing it be blessed and may we remain in the best of health.

It is mentioned in another traditional report that when the Messenger of Allah (S) intended to travel, he recited:

اللَّهُمَّ بِكَ انتشرت وَإِلَيْكَ تَوَجَّهْتُ وَبِكَ اعتَصَمْتُ انت ثقتي وَرَجَائِي اللَّهُمَّ اكْفِنِي مَا اهمني وما لا اهم له وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ زَوِّدْنِي التَّقْوَى وَاغْفِرْ لِي ووجهني إلى الخير حَيْثُ مَا تَوَجَّهْتُ

Translation: O Allah, with Your power, I arise and to You only do I become attentive and only Your refuge do I take. You are the abode of my hopes and upon You I rely. O Allah, suffice me for that about which I worry and about which I do not worry and You are more cognizant of them than me. O Allah, may piety be my provision and my sins be forgiven and wherever I go, I should see well-being and goodness.

It is narrated from Imam Musa Al-Kazim (‘a) in reliable tradition that one, who wants to undertake a journey, he should stand at his door facing the direction in which he is to depart and recite Surah al-Hamd and Ayat ul-Kursi in his front and to his right and left. Then recite the following supplication:

اللَّهُمَّ احفَظنِي واحفَظ مَا مَعِي وَسَلِّمنِي وَسَلِّم مَا مَعِي وَبَلِّغنِي وبلغ مَا مَعِي ببلاغك الحَسَنِ الجَمِيل

Translation: O Allah, protect me and protect that which is with me and keep me and what is with me in protection and make me reach the destination in the best way.

One, who performs this ritual, the Almighty Allah will keep him secure and everyone and everything with him and convey him to his destination safely.

It is narrated by Sayyid Ibn Tawus that one, who exits the door with the intention of taking up a journey, he should stand at the door and recite the Tasbih of Lady Fatimah Az-Zahra’ (‘a) and Surah al-Hamd and Ayat ul-Kursi as was mentioned in the above-mentioned tradition and then recite the following supplication:

اللَّهُمَّ إِلَيْكَ وَجَّهْتُ وَجْهِي وَعَلَيْكَ خَلَّفْتُ أهلي وَمَالِي وَمَا خَوَّلْتَنِي قَدْ وَثِقْتُ بِكَ فَلَا تُخَيِّبْنِي يَا مَنْ لَا يُخَيِّبُ مَنْ أَرَادَهُ وَلَا يَضِيعُ مَنْ حَفِظَهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاحْفَظْنِي فِيمَا غِبْتُ عَنْهُ وَلَا تَكِلْنِي إِلَى نَفْسِي يَا أَرْحَمَ الرَّاحِمِينَ اللَّهُمَّ بَلِّغْنِي مَا تَوَجَّهْتُ لَهُ وسبب لِيَ المراد وَسَخِّرْ لِي عبادك وَبِلَادِكَ وَارْزُقْنِي زِيَارَةَ نبيِّك ووليِّكَ أَمِيرِ الْمُؤْمِنِينَ وَالْأَئِمَّةِ مِنْ وُلْدِهِ وجميع أَهْلِ بيته عليه عَلَيْهِمُ السَّلَامُ ومُدَّني منك بِالْمَعُونَةِ فِي جَمِيعِ أَحْوَالِي وَلَا تَكِلْنِي إِلَى نَفْسِي وَلَا إِلَى غَيْرِي فَأَكِلُ واعطب وزوِّدني التَّقْوَى وَاغْفِرْ لِي فِي الآخرة والأولى اللَّهُمَّ اجْعَلْنِي أَوْجَهَ مَنْ تَوَجَّهَ إِلَيْكَ

Translation: O Allah, to You do I turn and to You do I entrust my family and my property and wealth and my reliance is on You only. O Allah, those who have faith in You are never deprived. And those whom You protect are never wasted, please do not deprive me as well.

O Allah, bless Muhammad and the progeny of Muhammad and O one, Who is the most merciful of the merciful ones, please protect me in those places, which are not present before me and I should not have to worry for myself. O Allah, please make me reach my destination. Please create the conditions favourable for fulfilment of the aim and make Your servants and cities obedient to me.

Please honour me with the visitation of Your Messenger, Prophet, Your Wali and the Imams from his progeny and their Ahl Al-Bayt, who are worthy of blessings and salutations and be my helper in every condition. Neither leave me to my devices nor abandon me to someone else as I would fall into distress. May piety and purity be my provision and forgive my sins in the world and the hereafter. O Allah, may dignity be most among all those, who have turned to You.

Then he should recite the following:

بِسْمِ اللَّهِ وَبِاللَّهِ وَتَوَكَّلْتُ عَلَى اللَّهِ وَاسْتَعَنْتُ بِاللَّهِ والجأت ظهري إلى اللّٰه وَفَوَّضْتُ أَمْرِي إِلَى اللَّهِ رَبِّ آمنتُ بكتابك الذي انزَلتَ وبنبيِّكَ الَّذِي أَرْسَلْتَ لأنه لَا يَأْتِي بِالْخَيْرِ إلهي إِلَّا أَنْتَ وَلَا يضرب السُّوءَ إِلَّا أَنْتَ عَزَّ جارك وَجَلَّ ثناؤُك وَتَقَدَّسَتْ أَسْمَاؤُكَ وَعَظُمَتْ آلَاؤُكَ وَلَا إِلٰهَ غَيْرُكَ

Translation: In the name of Allah and by Allah. And I rely on Allah. And I seek help from Allah and I take the support of Allah and I entrust my matter to Allah. O my Lord, I believe in Your Book, which You revealed and, in Your Prophet, whom You sent. I am certain that one, who conveys all blessings and favours and one, who wards off all calamities is none other than You. One, who takes Your refuge gets respect.

Your praise is the greatest. Your name is pure. Your names are purified and Your bounties are the greatest and there is no deity, except You.

It is also mentioned in this traditional report that one, who recites this supplication at the time leaving in the morning, till he does not return till night, no harm will come to him. If someone happens to stay out at night and he recites this supplication, he will remain secure from every trouble till he returns in the morning.

It is mentioned in another traditional report that when Imam Ja far As-Sadiq (‘a) used to proceed on a journey, he recited the following supplication:

اللَّهُمَّ احْفَظْنِي وَاحْفَظْ مَا مَعِي وبلِّغ ما معي ببلاغك الحَسَن بِاللَّهِ أَسْتَفْتِحُ وَبِاللَّهِ أَسْتَنْجِحُ وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ أتوجه اللهم سَهِّلْ لِي كُلَّ حَزُونَةٍ وَذَلِّلْ لِي كُلَّ صُعُوبَةٍ وَأَعْطِنِي من الخير كُلَّهُ أكثر مما ارجو واصرف عني من الشر أكثر مما احذر في عافية يا أرحم الراحمين

Translation: O Allah, please protect me and what is with me and convey me and what is with me with a good conveyance. I begin the journey in the name of Allah. Success is hoped from Allah alone and the mediation of Muhammad (S) is there in this journey.

O Allah, clarify for me all, which I am doubtful of and make easy for me those things, which seem difficult for me and bestow me with goodness beyond my expectations and ward off from me the difficulties, which I am apprehensive of. O the most merciful of the merciful ones, please bestow me with health and well-being.

And he also recited the following supplication:

أَسْأَلُ اللَّهَ الَّذِي بِيَدِهِ ما دقَّ وجَل بيدِهِ اقواتُ الملائكة أَنْ يهب لَنَا فِي سَفَرِنَا أَمْنًا وَإِيمَانًا وَسَلامَةً وَإِسْلامًا وفقها وَتَوْفِيقًا وَبَرَكَةً وَهُدًى وشكرا وعافيةً ومغفرةً عَزمًا لا تغادر ذنبًا.

Translation: I ask from Allah, in whose hands all great matters rest and in whose hands are subtle points and who is the controller of sustenance of angels that He keep us safe and secure in the journey. Our faith remains firm on Islam and may we get the good sense to act on guidance and Islamic jurisprudence. May divine increase and health support us. May our sins be forgiven. And our determination should be so strong so as not to break down half-way and may we not fall into any sin.

It is narrated from Amir Al-Mu’minin (‘a) that when a person sets out on a journey, he should recite:

اللهم انت الصاحب في السفر والحامل على الظهر والخليفة في الأهل والمال والولد

Translation: O Allah, You are the companion in the journey and one, Who gives strength to mount the vehicle and the protector of family and property.

After that he should recite the supplications prescribed for the time of setting out and were mentioned in the previous sections. When he has boarded (mounted) his vehicle, he should recite:

الحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِلْإِسْلَامِ وَمَنَّ عَلَيْنَا بِمُحَمَّدٍ وَآلِه

Translation: Praise be to Allah, Who guided us to Islam and favoured us with Muhammad and his progeny.

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ

Glory be to Him, Who made this subservient to us and we were not able to do it. (43:13)

وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

And surely to our Lord we must return. (43:14)

وَالحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ أَنْتَ الحَامِلُ عَلَى الظَّهْرِ وَالمُسْتَعَانُ عَلَى الأَمْرِ اللَّهُمَّ بَلِّغْنَا بِلَاغًا تُبلَغُ بِهِ إِلَى خَيْر تُبلَغُ بِهِ إِلَى رحمَتِكَ ورِضْوَانِكَ وَمَغْفِرَتِكَ اللَّهُمَّ لا ضَيْرَ إِلَّا ضَيْرُكَ وَلا خَيْرَ إِلَّا خَيْرُكَ وَلا حَافِظَ غَيْرُكَ.

Translation: And praise be to Allah, the Lord of the worlds. You are the one, Who enabled us to ride the back of the mount and one, from Whom help is sought in every matter.

O Allah, conveys us to our destination in such a way that it might be beneficial to us. So that we may get Your mercy, pleasure and forgiveness. The real profit and loss is that, which comes from You and there is no protector other than you.

4. Complete Etiquette Of Departure And Necessary Equipment

In a reliable tradition, it is narrated from Amir Al-Mu’minin (‘a) that the Messenger of Allah (S) said: One, who takes a staff of bitter almond with him while setting out on a journey and he recites the verses mentioned below, then till he returns, Almighty Allah will keep him secure from every wild and poisonous animal and robbers. And till he does not keep the staff away, seventy-seven angels will seek divine forgiveness on his behalf. The prescribed verses are as follows:

وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ

“And when he turned his face towards Madayan, he said: Maybe my Lord will guide me in the right path.” (28:22).

وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ

“And when he came to the water of Madayan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man.” (28:23).

فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

So he watered (their sheep) for them, then went back to the shade and said: My Lord! surely I stand in need of whatever good Thou mayest send down to me.” (28:24).

فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ

“Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people.” (28:25).

قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ

“Said one of them: O my father! employ him, surely the best of those that you can employ is the strong man, the faithful one.” (28:26).

قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ

“He said: I desire to marry one of these two daughters of mine to you on condition that you should serve me for eight years; but if you complete ten, it will be of your own free will, and I do not wish to be hard to you; if Allah please, you will find me one of the good.” (28:27).

قَالَ ذَٰلِكَ بَيْنِي وَبَيْنَكَ ۖ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ ۖ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

He said: This shall be (an agreement) between me and you; whichever of the two terms I fulfil, there shall be no wrongdoing to me; and Allah is a witness of what we say.” (28:28).

In another traditional report, it is narrated from the same Imam that one, who wants the land to fold up for him, he should carry a staff of bitter almonds with him.

He said in another tradition that Adam (‘a) was seriously ill and he was having palpitation. Jibra’il (‘a) said: You should point a stick of bitter almond to your chest. He followed the advice and Allah cured his palpitation.

We should know that the equipment, which should be carried in journey, includes rosary of the dust of the grave of Imam Husayn (‘a). Thus, it is narrated that when Imam Ja’far As-Sadiq (‘a) traveled to Iraq and people came to meet him, they asked: O son of Allah’s Messenger (S), we know that the dust of the grave of Imam Husayn (‘a) is cure of all maladies; does it also grant security from fear?

Imam (‘a) replied: If a person wants to be safe from fear, he should take the rosary of Turbah - Khake Shifa (curative dust) and recite this supplication three times:

أَصْبَحْتُ اللَّهُمَّ معتصما بِذِمَامِكَ وَجِوَارِكَ المَنِيعِ الَّذِي لَا يُطَاوَلُ وَلَا يُحَاوَلُ مِنْ شَرِّ كُلِّ غَاشِمٍ وَطَارِقٍ من سَائِرٍ من خَلَقْتَ وما خَلَقْتَ مِنْ خَلقِكَ الصامِت والناطِق فِي جُنَّة مِنْ كُلِّ مَخُوفٍ بِلِبَاسِ سَابِغَةٍ وَلاءِ أَهْلِ بَيْتِ نَبِيِّكَ مُحْتَجِبًا مِنْ كُلِّ قَاصِدٍ الى اَذِيَّةٍ بِجِدَارِ حَصِينٍ الإِخْلَاصِ فِي الإِعْتِرَافِ بِحَقِّهِمْ وَالتَّمَسُّك بِحَبْلِهِمْ ان الحق لهم ومعهم وَفِيهِمْ وَبِهِمْ اوَالِي مَنْ وَالَوْا وَأُجَانِبُ مَنْ جَانَبُوا فاعذني اللَّهُمَّ بِهِمْ من شر كُلِّ مَا أَتَّقِيهِ يَا عَظِيمُ حجزت الأَعَادِي عني ببديع السموات والأرض

Translation: Today, I have taken refuge with You and so strong is the fort of Your protection that neither anything is higher than it nor anyone can attack it. (and I am sure that) I will be secure in it from all Your creatures, whether silent or talking (especially from) oppressors from the humans or those who suddenly arrive at night to harass people; as if I am wearing an armour and I am holding the shield and I am hiding behind the boundary of the fort.

What is that armour and shield, it is devotion of Ahl Al-Bayt of your Prophet, which prevents everyone, who tries to cause harm to me. And what is that boundary? It is the sincere confession of their rights and to hold their firm rope and to have certainty that the truth is for them, with them and in their statements only. It is among them and merged with them. I am the friend of their friends and I am inimical to their enemies.

And I am stranger to those who are aloof from them. O Allah, in their name, please give me refuge from the evil of whatever, I fear. O the greatest of all. I have through You, Who is the creator of the heavens and the earth, enclosed the enemies.

وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ

Indeed, and We have made before them a barrier and a barrier behind them, then We have covered them over, so that they do not see. (36:1)

After that kiss the rosary and touch it to the eyes and recite:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ هَذِهِ التُّرْبَةِ المُبَارَكَة وَبِحَقِّ صاحبها وَبِحَقِّ أَبِيهِ وَبِحَقِّ أُمِّهِ وَبِحَقِّ أَخِيهِ وَبِحَقِّ وُلْدِهِ الطَّاهِرِينَ اجْعَلْهَا شِفَاءً مِنْ كُلِّ دَاءٍ وَأَمَانًا مِنْ كُلِّ خَوْفٍ وَحِفْظًا مِنْ كُلِّ سُوءٍ

Translation: O Allah, I ask You by the right of this blessed soil and by the right of one interred in it. And by the right of his father and by the right of his mother and by the right of his brother and by the right of his purified descendants that you give cure to it from all maladies and a protection from all fear and a shield from every evil.

If one performs this ritual in the morning, he will remain in divine security till nightfall.

In another traditional report, it is narrated that one, who is fearful of a ruler or someone else, when he is going out, he should perform the above-mentioned ritual, as it will serve as an armour in order to keep him secure from their evil.

The rings recommended for a traveller to keep with himself were mentioned in the concerned section. There is no need to repeat it here.

In reliable tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that one, who leaves his house wearing a turban, I guarantee that he will return to his people safe and sound.

In another traditional report, it is narrated from Imam Musa Al-Kazim (‘a) that one, who intends to undertake a journey and he ties up the turban and passes the other end below the chin and then ties it, I am surety that he will not face any danger of robbery, drowning and burning.

In reliable tradition, it is narrated from Imam Ali Ar-Ridha’ (‘a) that the Messenger of Allah (S) said that one, who undertakes a journey on Saturday and has a white turban on the head and he has tied up Tahtul Hunak;1 even if he goes out to uproot a mountain, his aim will be fulfilled.

It is narrated in reliable tradition that His Eminence, Luqman advised his son: O son, when you go out on a journey, you should carry with you the sword, bow, horse, socks, turban, necessary ropes, water skin, needle and thread and medicines, which you or your companions might need.

It is narrated in another tradition that when the Messenger of Allah (S) used to undertake a journey, he used to carry a bottle of (hair) oil, antimony holder, scissor, mirror, tooth brush, comb, needle-thread, rope and shoe laces.

Along with the amulets, which should be carried on a journey, regarding which it is reported that they were fixed in the handle of the sword of the Messenger of Allah (S). The amulet is as follows:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ أَسْأَلُكَ يَا مَلِكَ المُلُوك الأول الْقَدِيمِ الْأَبَدِيِّ الَّذِي لَا يَزُولُ وَلَا يَحُولُ أَنْتَ اللَّهُ الْعَظِيمُ الكافي لكل شَيْءٍ الْمُحِيطُ بِكُلِّ شَيْءٍ اللَّهُمَّ اكْفِنِي بِاسْمِكَ الْأَعْظَمِ الْأَجَلِّ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ واحجِب شُرورَهُم وَشُرورَ الأَعداءِ كُلَّهُم وَسُيُوفَهُم وباْسَهِم واللّٰه من ورائهم محيط اللَّهُمَّ اِحْجُبْ عَنِّي شَرَّ مَن أَرادَنِي بحجابك الَّذِي احْتَجَبْتَ بِهِ فَلَمْ يَنْظُرْ إِلَيْهِ أَحَدٌ مِنْ شَرِّ الجِنِّ وَالإِنسِ وَمِن شَرِّ سلاحهم وَمِنَ الحَدِيدِ وَمِنْ كُلِّ مَا يُتَخَوفُ وَيُحْذَرُ وَمِنْ كُلِّ شِدَّةٍ وَبَلِيَّةٍ وَمِن شَرِّ مَا أَنتَ بِهِ أَعلَمُ وَعَلَيهِ أَقدَرُ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَصَلَّى اللَّهُ عَلَى نَبِيِّهِ مُحَمَّدٍ وَآلِهِ وَسَلَّمَ تَسلِيمًا

Translation: In the name of Allah, the Beneficent, the Merciful. O Allah, O Allah, O Allah. I beseech You, O king of the Kings. The first, the prior, the everlasting, Who has no decline and no change. I beg You and You are the great Lord sufficient for me and dominant on everyone. By Your great name, the mighty, the one, the unique, the self-sufficient. One, who neither begets nor his He begotten and there is nothing like Him.

Please suffice for me and prevent from me, the evil of people, from the mischief of the sword of all enemies and every kind of torment. When Allah has surrounded them from all sides (then what is the danger).

O Allah, in order to protect me from one, who wants to harm me, throw upon me a veil like the veil of Your greatness, as neither the harm of the rebellious Jinns and men can reach near You nor their weapons, nor iron and neither those things, which people normally dread and neither any calamity or trouble and nor the evil of things about whom You are more cognizant and over whom You are absolutely powerful. Indeed, You are powerful over everything.

And blessings and salutations of Allah be on His Prophet, Muhammad and his progeny.

The amulet, which is supposed to be placed in the turban is:

أَقْبِلْ وَلَا تَخَفْ ۖ إِنَّكَ مِنَ الْآمِنِينَ

Step forward, do not fear. Indeed you are safe. (28:31)

لَا تَخَفْ ۖ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ

Do not fear, you are saved from the unjust people. (28:25)

لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ

Do not fear, you would gain dominance. (20:68)

لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

Do not fear, I am with you both. I will listen to what you have to say. And I will see how you obey the orders. (20:46)

لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ ‎

Do not fear of the future happenings. (20:77)

الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ

Do not fear, Allah is the one, Who gives them food in hunger and gives them security in fear. (106:4)

فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ

So, Allah will suffice you from the mischief of all of them, because He hears everything and knows every matter. (2:137)

فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ ‎

And Allah is best protector and He is more merciful of all the merciful ones. (12:64)

ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ ۚ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِن كُنتُم مُّؤْمِنِينَ

Enter upon them by the gate, for when you have entered it, you shall surely be victorious. And upon Allah, you should rely if you are believers. (5:23)

The amulet, which should be tied to the neck of quadruped:

اللهم احفظ عليَّ ما لوْ حَفِظَهُ غيرك لضاع واستر عليَّ ما لوْ سَتَرَهُ غيرك لكاع واجعل عليَّ ظلاً ظليلا اتوقى به كل من رماني بسوء او نصب لي مكرا او هيأ لي مكروها حتى يعود وهو غير ظافر بي ولا قادر عليَّ اللهم احفظني كما حَفِظْتَ به كتابك المُنزَل على قلب نبيِّك المُرسَل اللهم إنَّكَ قُلت وقولك الحق

Translation: O Allah, please protect me, because something, which has a protector other than You is definitely destroyed. And please keep me veiled as one, whom You veil, because that which is concealed by someone other than You, is definitely exposed. And remove the burden of my worry, because if someone other than You removes the thoughts, a defect is created and throw upon me the shade of Your mercy, so that if someone wants to commit some evil on me or if someone tries to cast a net on me, or who is determined to torment me, he should fail.

Neither he should emerge victorious over me nor should he gain control upon me. O Allah, protect me like You protect Your Book, which You revealed on the heart of Your Messenger Prophet. O Allah, You have said and your statement is truth:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Indeed, We have revealed the remembrance and We are its protector. (15:9).

It is narrated from Imam Ja’far As-Sadiq (‘a) that one, who writes Surah Abasa on a white paper and keeps it with himself, on whichever road he travels, he will not see anything, but good; and he will remain safe from all the evils of that route.

5. Etiquette Of Carrying And Using Provisions During Journeys

It is narrated from Imam Ja’far As-Sadiq (‘a) that when you proceed on a journey, you should carry the dinner spread (tiffin) with nice food items.

It is narrated from the Messenger of Allah (S) that it increases the honour of man that when he proceeds on a journey, he should take nice food items with him.

It is mentioned in another tradition that when Imam Zayn Al-’Abidin (‘a) proceeded on a journey for Hajj or Umrah, he carried the best kinds of foods with him. For example, confectionary, sweets, and sour and sweet chick-pea flour mix.

It is narrated from Imam Ja’far As-Sadiq (‘a) that the food taken on journey should include leavened bread, as it is auspicious.

It is mentioned in another tradition that Imam Musa Al-Kazim (‘a) noticed a tiffin having brass handles. He said: Remove these handles and put iron ones so that animals may not be able to enter it,

It is mentioned in another tradition that Imam Ja’far As-Sadiq (‘a) asked one of his companions if he travelled for the Ziyarat pilgrimage of the tomb of Imam Husayn (‘a). He replied: Yes, O son of Allah’s Messenger (S).

Imam (‘a) asked: Do you carry the tiffin with you? Yes, he replied. He said: If you go to visit the graves of your parents, you should not do this. He asked: Then what should we eat? He replied: Leavened bread with milk or buttermilk.

He said in another tradition that I have heard that some people go to the Ziyarat of Imam Husayn carrying different kinds of foods including sweet meats and other desserts. Indeed, if they had gone to visit the graves of their loved ones, they would not have done thus.

It is narrated from the Messenger of Allah (S) that the best way of spending in the view of Allah is to spend in moderation and He does not like wasteful expenditure, except during Hajj and Umrah.

In a good tradition, it is mentioned that Safwan asked Imam Ja’far As-Sadiq (‘a) that he used to take his family members with him for Hajj and that he kept the money tied to his waist. Imam (‘a) said: It is good. My respected father used to say that the strength of the traveller lies in the fact that he should keep his money secure.

It is mentioned in another tradition that another person asked the same Imam whether it was allowed to carry coins with images of living things and tie it to his waist belt? Imam (‘a) replied: There is no problem in it. It is your purse and after God, your reliance is upon it only.

6. Etiquette Of Taking Along Friends And Behaving With Them

It is mentioned in many traditions that one, who travels alone, is accursed.

It is mentioned in another tradition that the Messenger of Allah (S) advised Amir Al-Mu’minin (‘a): O Ali, never proceed on a journey alone, because Satan accompanies one, who is alone and he keeps off a little from two persons. O Ali, one, who travels alone, is astray and if only two people travel, they are both astray. If three travel together, they are travellers.

It is mentioned in another tradition that a person came to Imam Ja’far As-Sadiq (‘a) and the Imam asked him who had accompanied him on his journey. He replied: I was alone. He asked: If you had met me before the journey I would have taught you the etiquette of traveling.

Then he said: One, who travels alone, is a Satan and two persons, who travel together, are two Satans. Three persons, who travel together are companions and four persons, who travel together are friends.

Through reliable chains of narrators, it is narrated from Imam Musa Al-Kazim (‘a) that one, who is compelled to travel alone, he should recite the following:

مَا شَاءَ اللَّهُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ آنِسْ وَحْشَتِي وَأَعِنِّي عَلَى وَحْدَتِي وأدِّ غيبتي.

Translation: As Allah willed. There is no power and might, except with Allah. O Allah, please be my companion in my loneliness. Please be my helper in solitude. And please protect from the enemy those of my things, which are out of sight.

In reliable tradition, it is narrated from the Messenger of Allah (S) that first you should find a companion and then you should begin the journey. He also said that of the two friends, the most loved by God is one, who takes care of his friend more.

He said in another tradition that the best option is to have four persons on a journey. And in the group having more than seven members, there will more confusion and noise.

The gist of the above-mentioned traditions is that the least number of companions is three and maximum, seven and it is not nice to have more than seven persons during the journey.

It is narrated from the Messenger of Allah (S) that it is recommended that companions traveling together should place their funds before others as it promotes goodwill and displays manners.

It is narrated from Amir Al-Mu’minin (‘a) that you should not travel with one, who does not accord you as much respect as you accord to him.

It is narrated from Imam Ja’far As-Sadiq (‘a) that you should cultivate friendship with one, due to whom your respect increases and do not adopt the friendship of one, whose cause of respect you would be.

In another tradition, it is narrated from Shahab that I said to Imam Ja’far As-Sadiq (‘a) that he was aware of my financial status and how I was charitable to my brothers in faith. Thus, I spend lavishly on my companions during Hajj.

Imam (‘a) said: Don’t do this, because if they emulate you, they would face poverty and if you continue to spend and they don’t emulate you, it will be insulting to them. So companionship should be with people of similar status.

It is narrated from Imam Muhammad Al-Baqir (‘a) in another traditional report that if you want companionship, you should adopt the companionship of persons, who are equal in status and do not become a companion of one, who takes the burden of your expenses on himself as it is insulting for a believer.

It is narrated from Imam Ja’far As-Sadiq (‘a) that the right of the traveller on his companions is that if he falls ill, they should wait for him for three days.

It is mentioned in another tradition that people asked Imam Muhammad Al-Baqir (‘a) that if many people are traveling together and one of them is affluent and the rest are poor, can that wealthy person bear the expenses of all of them? He replied: If he is sincerely willing, there is no problem in it.

In another tradition, it is narrated that people asked Imam Ja’far As-Sadiq (‘a) that a person travels with persons, who are much richer than him. Imam (‘a) said: I don’t like that he should accompany them and degrade himself. He should adopt the companionship of those, who are of same financial status.

In reliable tradition, it is mentioned that those, who do not behave kindly with their companions neither belong to us nor do we belong to them.

7. Complete Etiquette Of Travel

A tradition from Imam Ja’far As-Sadiq (‘a), states that His Eminence, Luqman (‘a) advised his son that when he was traveling with others, he should consult his companions about his own affairs; he should be happy at the time of his meeting them and should try to spend with others in the cause of charity; and if they ask him for a meal, he should accept the invitation and oblige them; if they ask him for a loan, he should give them.

He should try to be good at the following: (‘a) In keeping quiet (b) In offering prayers (c) In serving with courage and kindness with whatsoever he may possess; whether it was a means of conveyance, money or food.

If they ask him to be a witness in a good offer, he should give the best advice and he should refrain from giving suggestions unless he fully thought about the matter. Instead, after giving thought to the matter, he should go to sleep and after waking up, he should again think about it and then take food and again think over it.

When the time for prayer arrives, he should pray and think over the matter once more, in short, he should not make haste with the decision; but think about it at different times and in different situations and utilize his reason and wisdom, for if he did not utilize his reason and wisdom when someone asks for his advice, Almighty God atrophies his reason and wisdom and takes back what He had given.

If he sees his companions walking on foot, he should also walk with them and whenever he finds them busy in some work, he should join them and also when they are giving charity or loan to someone. If the companions are elderly, he should accept all their sensible suggestions. If his companions ask him to do something, he should acquiesce as far as possible for refusing at such a moment and in such situation is an insult of his companions.

If he should lose his way and does not know what to do, he should climb down from his conveyance, then and there and if he is doubtful about the path, he should stand and consult his companion and think about the best solution.

In case, he happens to spy a man or two, he should not ask the way, but should think twice about it, for the very presence of a single man in a lonely desert is a cause of suspicion. For he may be an agent of dacoits or a devil, who wants to create trouble for him; and in the same manner, one should keep away from two persons, except where there are certain signs which His Eminence, Luqman (‘a) could not think of at that moment.

But he further emphasized to his son that an intelligent man, if he uses his reason, will come to know about the appearance and reality of anything and can discern such existing things, which the hidden cannot see.

He asked his son not to be lenient about his prayers, but to pray at the right time, for prayer is a duty, which should be fulfilled earliest, so that the man feels light, and to offer Friday Prayer even when he was in the face of spears.

He should not sleep on the back of the animal as the back of the animal will be hurt and there is no wisdom in it.

When he reaches the destination, he should get down from his beast as that beast is his helper and before feeding himself, he should feed the beast with grass. When he would like to alight on the stage, he should select a spot from where the scene (landscape) is beautiful and the sand of that place is soft and where the grass grows.

After having alighted at the stage, he should offer (two unit) prayers before relaxing. If one feels need for urination or excretion, one should go very far from the caravan. When one has to pack up one’s things, one should offer (two units) prayers and bid farewell to the part of land, where one had rested and salute the inhabitants of that land for there is no peace on earth, where a few angels do not reside.

If possible, before meal, one should give away something from the food as charity.

As long as one is riding on the beast, one should be busy reciting the Qur’an and as long as one is not involved in some work, one should go on remembering God and one should go on praying as long as one has no work and is all alone.

One should never sleep in the first part of the night, but should stop journeying and find a place for the night’s rest. There is, however, no harm in restarting the journey in the last part of the night. While walking, one should not make a lot of noise.

According to Imam Ali (‘a), it was considered best of humanity, while staying at home, to recite the Qur’an, sit in the company of scholars, discuss different branches of knowledge, offer all prayers in congregation and it was best during a journey to utilize one’s own things and to help one’s companions and to remember God in all ups and downs while moving and alighting.

According to Imam Ja’far As-Sadiq (‘a), the following things are included in the etiquette of travel: (1) to have necessary things of journey (2) whatever food one keeps for a journey, should be best cooked (3) to share one’s food with one’s companions (4) maintain the secrets of companions, which he has come to know during their companionship, even after they part company (5) to enjoy oneself with all those things, which do not incur divine anger.

In another tradition, he said that it is improper to divulge the defect of what one observes during the journey.

It is narrated from the Messenger of Allah (S) that reciting Huda (camel song) and couplets without any wanton matter and falsehood is good to pass time during journeys.

It is narrated from Imam Ja’far As-Sadiq (‘a) that when you are on a journey with some people, you should not dictate to them. For you should leave the decisions to them there will be someone among them, who will take care of the problems.

It is narrated from the Messenger of Allah (S) in reliable traditions that one, who assists a believer traveller, in addition of saving him from grief, Almighty Allah will ward off seventy-three calamities from him and when people would be suffocated of the terror of Judgment Day, he would be secure from seventy calamities of the hereafter as well.

8. Etiquette Of Halting And Alighting On Stages

Reliable traditions from the Holy Prophet (S) state that if one is tired of walking, one should walk fast, as it cures fatigue.

In another tradition, he has stated that one should bind fast one’s waist, back and stomach, so that one may be able to walk easily.

In reliable tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that you should travel in the morning and during late afternoon.

Another tradition from the Holy Prophet (S) states that one should start one’s journey during the night hours, as the distance is shortened comfortably during the night.

According to Imam Ja’far As-Sadiq (‘a), traveling the last half of the night shortens the journey.

He also said that when Amir Al-Mu’minin (‘a) wanted to travel, he used to set out in the last part of the night.

According to the Holy Prophet (S), when one has to halt during the night, one should not alight by the roadside or in a river bed, as these places are frequented by snakes and animals.

In reliable tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that you should not halt in river beds, lest it gets flooded.

It is narrated from the Messenger of Allah (S) in a reliable tradition that the Almighty Allah likes helping nature. He helps one, who helps others. So, when the beasts of your journey are emaciated, you should halt at every station and pass the arid areas quickly; and rest after short intervals where grass is available.

It is narrated from Imam Muhammad Al-Baqir (‘a) that if you happen to travel through an arid land, without grass, you should cross it quickly and when you pass lands with grass and water, you should drive the beasts slowly so that they may be able to graze.

It is narrated from the Messenger of Allah (S) that when you lose your way, you should take the route going to the right.

It is narrated from Amir Al-Mu’minin (‘a) that one, who loses his way during a journey, should call out:

يا صالح اغثني

Translation: O Salih, help me.

...because one of your believer brothers in Jinns is named Salih, who roams the deserts for the pleasure of God. When he hears you call, he shows the way.

In reliable tradition, it is narrated from Imam Muhammad Al-Baqir (‘a) that when you lose your way, you should call out:

يَا صَالِحُ أَرْشِدونا إِلَى الطَّرِيقِ رَحِمَكُمُ اللَّهُ

Translation: O Salih, guide us to the path, may Allah have mercy on you.

The narrator of the tradition says that we lost our way during a journey. I saw a person from among us go a little way and call out in this fashion. He returned a very moments later and said: I heard a voice saying that the road was to the right So, we travelled some distance in that direction and found the way.

It is narrated from Umar Ibn Yazid, who is included among the trustworthy narrators of traditions, that we lost our way during journey to Mecca and stayed there for three days. We searched a great deal, but could not find the way. Our water stock was also exhausted. So we put on the Ihraam garments like shrouds and also anointed ourselves. One of friends arose and called out:

يَا صَالِحُ يَا أَبَا الْحُسَيْنِ

Translation: O Salih, O Abai Hasan.

...someone replied from far away. I asked: May God have mercy on you, who are you? He replied: I am from the Jinns, who embraced faith on the Messenger of Allah (S). Now, other than me, no one survives. My job is to show the way to lost travellers. So, we followed his direction and found our way.

9. Supplications During Journey And At Halts

It is narrated from Imam Ja’far As-Sadiq (‘a) in an authentic tradition that during journey, when the Messenger of Allah (S) had to climb down an incline, he used to recite: Glory be to Allah. When his path inclined up, he recited: God is the greatest.

He said in another authentic tradition that when you are in a journey, you should recite as follows:

اللّهُمَّ اجْعَلْ مَسِيرِي عِبَرًا وَصَمْتِي تَفَكُّرًا وَكَلَامِي ذِكْرًا.

Translation: O Allah, make my travel a decrease of distance; regard my silence as pondering on Your strange creation and consider my speech as Your remembrance.

It is narrated from the Messenger of Allah (S) in a reliable tradition that one, who climbs down the bed of a river, he should recite:

لَا إِلٰهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ

Translation: There is no god, except Allah and Allah is the greatest.

The Almighty Allah will make the whole river bed full of good deeds for him.

He said in another tradition that one, who recites the following on elevated places:

لَا إِلٰهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ

Translation: There is no god, except Allah and Allah is the greatest.

Whatever is before him till the end of the earth, will repeat the same statement.

It is narrated in reliable tradition that two persons came to the Messenger of Allah (S) and said: We want to travel to Syria for business. Please teach us a supplication, which if we recite on the way, we would be safe in every way. He said: Wherever you halt, and lie down to sleep after Isha Prayer, you should first recite Tasbih of Fatimah Az-Zahra’, then recite Ayat ul-Kursi once, and you will remain secure from every trouble till the morning.

Thus, when they set out, a band of robbers followed them. On reaching the station, they followed the directions of the Prophet. Late at night the robbers sent someone to see if they were asleep. When he came, he saw only a wall and there was no trace of the travellers.

He returned and reported what he had seen. The robbers came in person to verify the statement of their servant and observed the same thing.

In the morning, they met them again and inquired where they halted at night? They replied: Here only. The robbers said: We came looking for you at night, but there was nothing here, except a boundary wall.

Do you possess some supernatural power? They said: We recited the Tasbih of Lady Fatimah (‘a) and Ayat ul-Kursi as per the instructions of the Holy Prophet (S). The robbers said: You may go on; no robber will be able to harm you.

In another tradition, it is narrated from the Messenger of Allah (S) that one, who happens to halt at a station, where there is more danger from wild animals, he should recite:

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ سَبُعٍٍ

Translation: I testify that there is no god, except Allah. The One, without a partner. For Him is the kingdom and for Him is the praise and in His hand is all good. And He is powerful over everything. O Allah, indeed I seek Your refuge from the evil of all beasts.

The effect of this supplication is that till he does not set out from that station; he will remain secure from wild animals.

In reliable tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that one, who has to travel to a place, where some danger is perceived, he should recite the following:

وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا

Lord, may my going there and coming back be truth and please appoint some proof from Yourself for my help. (17:80)

When that person or that, which he fears, comes before him, he should recite Ayat ul-Kursi.

He said in another tradition that when you are traveling through a desert or wilderness and you are apprehensive of Jinns or Satans, you should place the right hand on your head and recite:

أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ

“Is it then other than Allah’s religion that they seek (to follow), and to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and to Him shall they be returned.” (3:83).

It is narrated in another traditional report that the Messenger of Allah (S) said to Amir Al-Mu’minin (‘a): O Ali, when you halt at a stage, you should recite:

اللَّهُمَّ أَنْزِلْنِي مَنزِلاً مُبَارَكًا وَأَنْتَ خَيْرُ المُنْزِلِينَ.

Translation: O Allah, make me halt at a blessed station and You are the best of the hosts.

So that you may get all the advantages of that place and remain secure from every kind of disadvantage of that place.

In reliable tradition, it is narrated that the Messenger of Allah (S) said to Amir Al-Mu’minin (‘a): O Ali, when you happen to travel to a city, town or village; when you sight that place, you should recite:

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَها وَأَعُوذُ بِكَ مِنْ شَرِّها اللَّهُمَّ اطعمنا من جَناها واعِذنا من وباها وَحَبِّبْنَا إِلَى أَهْلِهَا وَحَبِّبْ صَالِحِي أَهْلِهَا إِلَيْنَا.

Translation: O Allah, I ask You for the good of this place and I seek Your refuge from its evil. O Allah, may I get to enjoy its fruits and protect me from its maladies and please cast affection for us in the inhabitants of this place and put in my heart, the affection of the righteous ones of this place.

In another traditional report, it is narrated from Imam Ja’far As-Sadiq (‘a) that when you reach a town and observe its population, you should recite:

اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْع وَمَا أَظَلتْ وَرَبَّ الأَرَضِينَ السَّبْعِ وَمَا أَقَلّتْ وَرَبَّ الرِّيَاحِ وَمَا ذَرَتْ وَرَبَّ الشَّيَاطِين وَمَا أَضلتْ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَسْأَلُكَ مِنْ خَيْرِ هَذِهِ القَرْيَةِ وَمَا فِيهَا وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا.

Translation: O Allah, the Lord of the seven heavens and what they shade and the Lord of the seven earths and what they carry. And the Lord of the wind and what separates from it. And the Lord of the Satans and what they deviate.

I beg You to bless Muhammad and the progeny of Muhammad and I ask You of the good of this place and what is in it and I seek Your refuge from its mischief and the mischief of what is in it.

It is narrated from Imam Muhammad Al-Baqir (‘a) in another tradition that Satan comes to the litters and saddles and frighten the animals; therefore, toward them off, you should recite Ayat ul-Kursi.

It is narrated from Imam Musa Al-Kazim (‘a) that one, who is on a journey and is apprehensive of robbers or wild animals, he should write the following on the mane of their beasts:

لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ

Neither you dread being apprehended, nor fear the consequences. (20:77)

In order to remain secure from their harm by the command of God.

The narrator of this tradition says that he was himself on the journey to Hajj, when suddenly he and his co-travellers were surrounded by Bedouins. He says: They beat up all the travellers and I was also among them, but I had written the above verse on the mane of my horse.

I swear by the One, who sent Muhammad (S) as a messenger and honoured Amir Al-Mu’minin (‘a) with Imamate that as if Almighty Allah made those robbers blind from me. They could cause no harm to me.

It is narrated in another traditional report that the Messenger of Allah (S) recited the following at night when he was on a journey:

يَا أَرْضُ رَبِّي وَرَبُّك اللَّهُ واعوذ بِكَ مِنْ شَرِّكِ وَمِنْ شَرِّ مَا فِيك وَمِنْ سوءِ مَا خُلِقَ فِيكِ وسوء مَا يَدبُّ عَلَيْكِ واعوذ بِاللَّهِ مِنْ اسدٍ وَأَسْوَدَ وَمِنْ شَرِّ الْحَيَّةِ وَالْعَقْرَبِ وَمِنْ شَرِّ سَاكِنِ الْبَلَدِ وَمِنْ وَالِدٍ وَمَا وَلَدَ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا اظللن وَرَبَّ الأَرَضِينَ السَّبْعِ وَمَا اقللن وَرَبَّ الرِّيَاحِ وَمَا ذَرَيْنْ وَرَبَّ الشَّيَاطِين وَمَا اضللن اسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَة وَخَيْرَ هَذَا اليَوْمِ وَخَيْرَ هَذَا الشَّهْرِ وَخَيْرَ هَذِهِ السَّنَةِ وَخَيْرَ هَذَا البَلَدِ وَأَهْلِهِ وَخَيْرَ هَذِهِ القَرْيَةِ وَأَهْلِهَا وخير ما فيها واعوذ بِاللَّهِ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا وَمِنْ شَرِّ كُلِّ دَابَّةٍ رَبِّي آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ.

Translation: O earth, my Lord and your Lord is Allah and I seek your refuge from your mischief and from the mischief of those, who are in you. And the mischief of those, who created in you. And from the mischief of those, who move over you. And I seek the refuge of Allah from the evil of the lion and its kind. And from the harm of snakes and scorpions and from the evil of those settled in towns, whether they have children or not.

O Allah, Lord of the seven heavens and what they shade and Lord of the seven earths and what they carry. And the Lord of the winds and what they scatter and the Lord of the Satans and those they deviate.

I beg You that You bless Muhammad and the progeny of Muhammad and I ask You of the good of this night and the good of this day and the good of this month and the good of this year and the good of this town and its people and the good of this village and its residents and the good of what is in them.

And I seek the refuge of Allah from its evil and the mischief of those in it and from the mischief of all the moving creatures. My Lord take hold of them by their forelocks. Indeed! my Lord is on the straight path.

Sayyid Ibn Tawus has narrated that when the traveller happens to climb a hillock or cross a bridge, he should recite:

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَٰهَ إِلَّا اللَّهُ واللَّهُ أَكْبَرُ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ عَلَىٰ كُلِّ شَرَفٍٍ.

Translation: Allah is the greatest. Allah is the greatest. Allah is the greatest. There is no god, except Allah and Allah is the greatest. And praise be to Allah, the Lord of the worlds; for You is all excellence.

It is also mentioned that one, who is apprehensive of robbers or enemies during the journey, he should recite:

يَا آخذا بنواصي خلقه والسابقُ بِهَا إِلَى قُدْرَتِهِ والمنفذُ فِيهَا حُكْمُهُ وخالقها وجاعل قضائه لها غالبا إنِّي مَكيد ولقُوَّتِكَ على من كادني تعرضتُ فإن حُلتَ بيني وبينهم فذلك ما ارجو وان اسلمتني إليهم غيَّروا ما بي من نعمتك يا خير المنعمين لا تجعل أحدا مغيَّرا نعمتك التي انعمتُ بها عليَّ سواك ولا تغيِّرها انت ربي وقد ترى الذي نَزَلَ بي فحُل بيني وبين شرِّهم بحق ما به استُجيبَ الدعاء يا اللهُ ربَّ العالمين.

Translation: O One, who catches His creatures by their forelocks and one, who is knowledgeable of them from the first day due to His power. And one, whose command is effective on all of them. O creator of all the creations and that being, whose decision is dominant on all of them. I am in a condition of suspicion due to my weakness. But upon Your strength, I am ready to confront those, who want to deceive me.

If You come between me and them, it would be good. If You abandon me to them, they would change the blessings, which You have bestowed.

O the best of those, who bestow, do not allow anyone to change the bounties, which You have bestowed on Your servants, because You are my Lord, You also do not affect any change in them. You are my Lord and You can see those, who are bent on causing harm to me. I beseech You by those things, through which You accept supplications. O Allah, Lord of the worlds.

It is narrated from Amir Al-Mu’minin (‘a) that the following supplication should be recited for safety against enemies:

Translation: O Allah, indeed I seek Your refuge from the fact that in spite of Your dominance I should be harassed. O Allah, I seek Your refuge from the fact that in spite of there being guidance from You, I should be deviated. O Allah, I seek Your refuge from the fact that in spite of Your affluence, I should remain poor.

اللّهُمَّ إنِّي اعوذ بِكَ أَنْ اُضام في سلطانِكَ اللّهُمَّ إنِّي اعوذ بِكَ أَنْ أَضِلَّ في هُدَاكَ اللّهُمَّ إنِّي اعوذ بِكَ أَنْ اَفتقر في غِنَاكَ اللّهُمَّ إنِّي اعوذ بِكَ ان اضيع في سلامتك اللّهُمَّ إنِّي اعوذ بِكَ أَنْ اُغلب والْأَمْرُ لَكَ.

O Allah, I seek Your refuge from the fact that in spite of Your protraction I should be destroyed. O Allah, I seek Your refuge from the fact that in spite of the fact that the command belongs to You, I should be defeated.

It is narrated from Imam Ja’far As-Sadiq (‘a) that if you encounter a wild herd of animals, you should recite the call of prayer (Adhan).

Sayyid Ibn Tawus (r.a.) has narrated that when you halt at a station, you should recite:

اللَّهُمَّ أنزلني منزلاً مباركاً وانت خير المنزلين

Translation: O Allah, bless my halt at this place as You are the best of those, who cause to alight.

After that recite two units of prayer, in every unit of which, after Surah al-Hamd any short chapter can be recited; after the prayer recite the following:

اللَّهُمَّ ارْزُقْنَا خَيْرَ هَذِهِ الْبُقْعَةِ وَأَعِذْنَا مِنْ شَرِّهَا اللَّهُمَّ أَطْعِمْنَا مِنْ جَنَاها وَأَعِذْنَا مِنْ وباها وَحَبِّبْنَا إِلَى أَهْلِهَا وَحَبِّبْ صَالِحِي أَهْلِهَا إِلَيْنَا

Translation: O Allah, bestow us the good of this place. Please keep us safe from its evil. O Allah, may we get to relish its fruits and may we remain safe from its maladies and may we get to like the righteous inhabitants of this place.

After that recite as follows:

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأَنَّ عَلِيًّا أَمِير الْمُؤْمِنِين والائمة من ولده أئمة ٌ اتولاهم واتبرَّءُ من اعدائهم اللهم إني اسألك خير هذه البقعة واعوذ بك من شرِّها اللهم اجعل اوَّل دخولنا هذا صلاحاً واوسطه فلاحاً وآخره نجاحاً

Translation: I bear witness that there is no god, except Allah. The one, without any partner. And that Muhammad is His servant and His Messenger. And that Ali is the chief of the believers and the Imams from his descendants are the Imams. I am devoted to them and I am aloof from those, who were inimical to them. O Allah, I beg You for good in this place. Please keep us safe from its evil. O Allah, let the first part of our journey be blessed, the middle part to be improvement of affairs and the last to be successful.

Sayyid Ibn Tawus also stated that if you fear the crawling creatures at some station, you should recite the following supplication, which is from the hidden secrets:

يَا ذارئ من فِي الْأَرْضِ كلها لعلمك بِمَا يَكُونُ مما ذرأت لك السُّلْطَانُ عَلَى كُلِّ مَنْ دونك إِنِّي أَعُوذُ بِقُدْرَتِكَ عَلَى كُلِّ شَيْءٍ مِنْ الضُّرِّ في بدني من سَبُعٍ أَوْ هَامَةٍ أَوْ عَارِضٍ مِنْ سَائِرِ الدَّوَابِّ يَا خَالِقَهَا بفطرةٍ اِدْرَأْهَا عَنِّي واحجرها ولا تسلطها عَلَيَّ وعافني مِنْ شَرِّهَا وَبَأْسِهَا بِاللهِ الْعَلِيِّ الْعَظِيمِ احْفَظْنِي بِحِفْظِكَ واحجبني بسترك الوافي فِي مَخَاوِفِي يَا رَحِيمُ.

Translation: O the creator of ail the creatures of the earth, Who is fully aware of whatever occurs, whatever is going to occur and in whichever way it will occur with regard to His creatures. You have power over everything other than You. Indeed, I seek the refuge of Your power over everything.

I seek refuge in Your power, which You have over everything from physical harm, and bite of wild animals, crawling creatures and every kind of animals. O the creator of all things, through Your power, please keep all kinds of their harms away from me. None of them should be able to overpower me and keep safe from their mischief. O Allah, O high and mighty, keep me in Your security and O the most merciful of the merciful ones, be a shield for me in all the terrifying situations.

Shaykh Tabarsi (r.a.) has stated that when you set out from a station, you should recite two units of prayer and beseech the Almighty for His help and protection, bid farewell to the residents of that place, as every place is inhabited by angels as per the command of God and in the end recite as follows:

السَّلَامُ عَلَى مَلَائِكَةِ اللهِ الْحَافِظِينَ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ.

Translation: Peace be on the protecting angels of Allah. Peace be on us and upon the righteous servants of Allah be the mercy and blessings of Allah.

10. Etiquette Of Travels By Sea And Crossing Bridges

In authentic tradition, it is narrated from Imam Muhammad Al-Baqir (‘a) and Imam Ja’far As-Sadiq (‘a) that it is detestable to undertake sea journey with the aim of trade.

It is narrated from Amir Al-Mu’minin (‘a) that one, who undertakes a sea journey with the aim of business, he has not made effort to earn through a nice channel.

In a true tradition, it is narrated from Imam Muhammad Al-Baqir (‘a) that one, who boards a ship with the intention of trading, he has put his religion in danger.

Reliable traditions from the Holy Prophet (S) state that traveling by sea during stormy season is prohibited.

A good tradition from Imam Ar-Ridha’ (‘a) states that when one is embarking on a ship or a boat, one should say:

بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ

“In the name of Allah be its sailing and its anchoring; most surely my Lord is Forgiving, Merciful” (11:41).

If there is a storm, you should lie on your left and point out to the waves with the left hand and recite:

قُرّي بقرار اللهِ وَاسْكُنِي وقرِّي بِوَقَارِ اللهِ وَاهْدِأي بِإِذْنِ اللهِ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ.

Translation: Be still, by the power of Allah and adopt stillness through the tranquillity of Allah. And be guided by the permission of Allah. And there is no power and might, except by Allah.

The narrator of this report says that I travelled many times by sea and whenever there was a storm, I acted according to the direction of Imam Ali Ar-Ridha’ (‘a) and the sea used to fall so quiet as if there was no storm at all.

It is narrated from Amir Al-Mu’minin (‘a) that one, who fears drowning, he should recite the following:

بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ

In the name of Allah be the sailing and anchoring; most surely my Lord is Forgiving, Merciful. (11:41)

بِسْمِ اللهِ الْمَلِكِ الْحَقِّ

In the name of Allah, Who is the true ruler.

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

And they have not honoured Allah with the honour that is due to Him; and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand; glory be to Him, and may He be exalted above what they associate (with Him). (39:67)

In another tradition, it is narrated from the same Imam that if you fear drowning, you should recite the following verses:

الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ

“Allah, Who revealed the Book, and He befriends the good”. (7:196).

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِنْ شَيْءٍ ۗ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِلنَّاسِ ۖ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ ۖ قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

“And they do not assign to Allah the attributes due to Him when they say: Allah has not revealed anything to a mortal Say: Who revealed the Book which Musa brought, a light and a guidance to men, which you make into scattered writings which you show while you conceal much? And you were taught what you did not know, (neither) you nor your fathers. Say: Allah then leave them sporting in their vain discourses.” (6:91).

In another tradition, it is stated that whenever one wants to embark on a ship, one should recite hundred times:

اللَّهُ أكبر

Translation: Allah is the greatest.

...a hundred times Durood, and the following curse a hundred times:

اللَّهُمَّ الْعَنْ مَنْ ظَلَمَ آلَ مُحَمَّدٍ

Translation: O Allah, curse those, who oppressed Aali Muhammad (‘a).

Then recite:

بِسْمِ اللهِ وَبِاللهِ وَالصَّلَاةُ عَلَى مُحَمَّدٍ رَسُولِ اللهِ وَعَلَى الصَّادِقِينَ من آله اللَّهُمَّ أَحْسِنْ مَسِيرَنَا وَعَظِّمْ اجورنا اللَّهُمَّ بِكَ انتشرنا وَإِلَيْكَ توجهنا وَبِكَ آمَنَّا وبحبلك اعتصمنا وَعَلَيْكَ تَوَكَّلْنَا اللَّهُمَّ أَنْتَ ثقتنا ورجاؤنا وناصرنا لا تحل بنا ما لا نحب اللَّهُمَّ بك نحل وبك نسير اللَّهُمَّ خل سبيلنا وأعظم عافيتنا انت الخليفة في الأهل والمال وأنت الحامل في الماء وعلى الظهر

وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

اللَّهُمَّ أَنْتَ خَيْرُ مَن وُفِدَ إِلَيْهِ الرِّجَالُ فَأَنْتَ أَكْرَمُ مَزُورٍ وَأَكْرَمُ مقصود وَقَدْ جَعَلْتَ لِكُلِّ زَائِرٍ كَرَامَةً وَلِكُلِّ وَافِدٍ تحفةً فَأسْأَلُكَ أَن تَجْعَلَ تحفتك إياي فكاك رقبتي من النار واشكر سعيي وارحم مسيري من أهلي بغير منِّ منِّي عليك بل لك المنَّة علي أن جعلت لي سبيلا إلى زيارة وليِّك وعرفتني فضله وحفظتني في ليلي ونهاري حتى بلغتني هذا المكان وقد رجوتك فلا تقطع رجائي وامَّلتك فلا تخيِّب أملي واجعل مسيري هذا كفارة لذنوبي يا ارحم الراحمين

Translation: In the name of Allah and by Allah and blessings be on Muhammad, the Messenger of Allah and upon the truthful among his descendants. O Allah, regard our travel as good deeds and magnify its rewards for us. O Allah, because of You, we rise up after sleep and we have focused our attention upon You only.

We have faith in You only. We hold to each of Your ropes and on You we rely. O Allah, we trust You only and hope in You alone.

You are our helper. And without Your permission, neither do we get any favour nor any calamity befalls us. O Allah, we halt at a station relying only upon You and with Your support, we set out again. O Allah, please make our path free of hardships and may relief be more. You are the protector of life and property.

You also grant protection in the sea and accord security during the journey. Nuh (‘a) said: Come aboard in the name of Allah, due to which ships sail and berth.

Without any doubt, My Lord is most forgiving and merciful. And they have not honoured Allah with the honour that is due to Him; and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand; glory be to Him, and may He be exalted above what they associate (with Him). O Allah, You are better than what the people delegate to You.

Then, You are my honoured chief. And You are greater than those whom people intend to visit. You have appointed a rank for every visitor to the tomb and a gift for everyone, who visits Your House. I beseech You that my gift from You should be immunity from Hell fire.

O Allah, accept my jogging (Sayee) to be thanksgiving and have mercy on my separation from my family, although You owe no favour to me. On the contrary, it is Your greatest favour on me that you open a venue for me to visit the grave of Your Wali. That You bestowed on me the awareness of his excellence.

That You kept me secured at night and day, till You conveyed me to this place. O Allah, I have reposed hope in You; so please do not make me hopeless. And I have an expectation from You, so do not make me despair. And O the most merciful of the merciful ones, deem this journey of mine to be the penalty of my sins.

Sayyid Ibn Tawus (r.a.) said that if the aim of the traveller is anything other than Ziyarat, he should change the words of the supplication to match his aim.

In reliable tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that a Satan lives on every bridge. So, when you reach there, you should recite:

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

Translation: In the name of Allah, the Beneficent, the Merciful.

So that he may flee from you.

In another tradition, it is narrated that when you step on the bridge, you should recite:

بِسْمِ اللهِ اللّهُمَّ ادْحَرْ عَنِّيَ الشَّيْطَانَ الرَّجِيمَ

Translation: In the name of Allah. O Allah, please keep away the accursed Satan from me.

11. Etiquette Of Escorting The Outgoing Traveller A Little And To Receive Him When He Returns; Etiquette For Traveller Returning From A Journey

A reliable tradition from Imam Ja’far As-Sadiq (‘a) states that whenever the Holy Prophet (S) bid goodbye to a believer traveller, he said:

رحمكم اللهُ وَزَوَّدَكُمُ التَّقْوَىٰ وَوَجَّهَكُمْ إِلَى كُلِّ خَيْرٍ وَقَضَى لَكُمْ كُل حَاجَةٍ وَسَلَّمَ لَكُمْ دينكم وَدُنْيَاكُمْ وَرَدَّكُمْ سَالِمِينَ

Translation: May Allah shower His mercy on you and make piety a part of your kit. May you have all the happiness and may all your desires by fulfilled and may God keep safe your faith and your world and bring you back safe and sound and may you find your wife and children safe on return.

In another reliable tradition, it is narrated from Imam Muhammad Al-Baqir (‘a) that when the Messenger of Allah (S) bid farewell to a traveller, he held his right hand or shoulder and said:

أَحْسَنَ اللهُ لَكَ الصَّحَابَةَ وأكمل لَكَ المعونة وَسَهَّلَ لَكَ الحزونة وقرَّب لك البعيد وكفاك المهم وحفظ لك دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ وَوَجَّهَكَ لكل خَيْرٍ عَلَيْكَ بتقوى اللهِ استودعك الله

سِرْ عَلَى بَرَكَةِ اللهِ.

Translation: May Allah bestow you good companions and may you continue to get food and water. May difficult parts of the journey pass easily. May those left behind join soon. May the difficulty, which you face, become easy for you.

May Allah remain the protector of religion and your security. May you get everything in a nice way. Regard every piety to be obligatory on yourself. I entrust you to Allah. Go. May Allah bless you.

It is mentioned in another traditional report that at that time the Messenger of Allah (S) used to say:

استَودعُ الله دينك وأمانتك وخواتيم عملك ووجَّهَكَ للخير حيث ما توجَّهتَ وزوَّدَكَ التقوى وغفر لك الذنوب.

Translation: I entrust to Allah the conclusion of your religion, your faith and your deeds to Allah. Wherever you may go, you should get welfare and well-being. May piety be your provision and may Allah forgive your sins.

Another tradition states that a group of Imam Ja’far As-Sadiq’s (‘a) companions went to bid him farewell. At that time the Imam said:

اللَّهُمَّ اغْفِرْ لَنَا مَا اذنبنا وَنَحْنُ مذنبون وثبتنا وإياهم بالقول الثابت وَعَافِنَا وإياهم مِنْ شَرِّ مَا قضيت فِي عبادك وبلادك في سنتنا هذه المستقبلة وعجِّل نصر آلِ مُحَمَّدٍ ووليِّهم واخز عدوِّهم عَاجِلًا.

Translation: O Allah forgive those sins, which we have committed for surely, we are Your fallible creatures and make us all stick to the path of righteousness in this world and that to come and keep us safe from the mischief, You have ordained in the coming year for Your men and Your kingdom; come to the early help of Aali Muhammad (S) and their followers and defeat their enemies.

A reliable tradition states that when a believer returns from his journey, he should invite his fellow-believers to a dinner.

According to Imam Ja’far As-Sadiq (‘a), when a person returns from a journey, he should bring a gift for his family, even if it may be a stone.

In reliable tradition, it is narrated from Imam Muhammad Al-Baqir (‘a) that it is recommended for a person returning from a journey to get something for his family members, though it might be just a stone.

It is narrated from Imam Ja’far As-Sadiq (‘a) that the Messenger of Allah (S) used to say to one, who has returned from Mecca:

قبل اللّٰهُ منكَ واخلف عليك نفقتك وغفر ذنبك

Translation: May Allah accept your effort and deeds. May He improve your conditions and may He forgive your sins.

Another tradition states that when a Haji returns from Hajj and dust of the journey is still on him, and if a person at that time lays his hands around the Haji’s neck with the intention of welcoming him, he will get the reward of kissing Hajar-e-Aswad.

A tradition states that when a person returns from a journey, he should get busy with no work until he has washed himself and offered (two units) prayers and has rendered thanks to the Almighty a hundred times.

When His Eminence, Ja’far Tayyar returned from Abyssinia, the Holy Prophet (S) embraced him and kissed his forehead and it was the custom of the Prophet’s companions to shake hands when meeting each other; and when one of them used to return from a journey, they used to embrace him.

A reliable tradition states that one should bid farewell to a traveller for some time and even welcome him for a certain period: and for this purpose, one is allowed to offer shortened (Qasr) prayers.

12. Horse Racing And Archery

It has come down in reliable traditions that laying bets is allowed only in a few cases: horse, mule, camel and elephant races and in archery.

It is mentioned in reliable traditions that the Messenger of Allah (S) participated in horse race, betting a few Awqiya2 of gold.

According to the Holy Prophet (S), one should ride a horse, but I like archery better.

He also said that every vain pastime and every betting is unlawful for believers, except for three: (1) in training a horse (2) in archery (3) betting against one’s wife - as it is allowed.

A person, who shoots an arrow for the glory of God, God rewards him by forgiving three persons; one, who has made the arrow, one, who has given the arrow to fighter and one, who used the arrow in Jihad.

It is narrated in reliable tradition that at the time of laying the bets, the angels move away and invoke curse on the person who commits this act, except when that betting is on horse, camel, mule, donkey and elephant race or archery or sword fighting.

We should know that it is allowed to lay bets on horse, mule, donkey, camel, and elephant races; but in case of pigeon race, sailing, running, wrestling, weight-lifting, betting is not allowed at all. As for competing in those games, there is difference of opinion, but justification is stronger, especially in case of wrestling, as some traditions prove its lawfulness.

Thus, in reliable traditions, it is mentioned that the Messenger of Allah (S) came to the house of Lady Fatimah Az-Zahra’ (‘a) one evening accompanied by Imams Hasan and Husayn (‘a). He told them to stand up and wrestle. Lady Fatimah Az-Zahra’ (‘a) was not present in the house at that time. When she returned, she heard the Prophet saying: O Hasan, bring down Husayn! Fatimah observed: O father, it is surprising that you are urging the elder to throw down the younger?

The Messenger of Allah (S) said: My daughter, do not aggrieve, Jibra’il is standing on the opposite side and urging Husayn to throw down Hasan.

According to Fiqhat Ar-Ridha’, one should never play polo for in this game the Shaitan plays with one hand and the angels hate it; and if in this someone falls and dies, he goes to Hell.

We should know that the absolute condition in betting is that the prize amount should be only for one, who wins. Thus, if the prize is offered for one to be defeated, it is not allowed and it is not allowed for non-participants to lay bets as is done nowadays in archery, fencing and horse racing.

If the Imam has fixed from Public Treasury (Baitul Maal), monetary rewards for one, who covers the most distance in races or to hit targets in shooting, it is allowed. In the same way, if someone puts aside a part of his funds for one, who wins the horse race, it is allowed. In the same way, persons, who race horses can earmark an amount from their funds and lay bets that the winner will get all the money, it is allowed.

Similarly, what is famous among scholars is that there are some rules for horse racing.

First: deciding the distance that participants have to cover.

Second: specification of prize or amount of cash.

Third: animals which will be used in the race should be specified exactly.

Regarding this some scholars opine that it is also allowed even if the qualities of the animals are mentioned without seeing, it is allowed.

Fourth: It is not allowed to use animals who are absolutely unequal in strength and/or speed etc.

Fifth: the same class of animals should be used in a race: that is two horses, or two donkeys etc. Thus, horses cannot compete with donkeys in the same race and so on, although in view of the writer, this condition is not proved.

Sixth: both the animals should be released together, as is well known among scholars.

Seventh: the animals should be ridden. Thus, if horses are conducted without riders, the betting is not allowed.

Eighth: the distance specified should not be so long as to exhaust the animal.

Ninth: the riders should be males.

Tenth: All the participating animals should begin from the same starting line together although there is difference of opinion regarding this, and the most common opinion is that they should be roughly close to each other.

In Arabic, the ten horses in a race upon reaching the finish point are named as (1) Majalli (2) Musalli (3) Tanni (4) Baara (5) Murtaah (6) Khatti (7) Aatif (8) Muammla (9) Lateem (10) Fukui.

Except for the last one, it is allowed to lay huge amounts in bets on all the animals and if all the animals reach the finishing points together, no one will get anything.

We should know that though a certain form of betting is allowed in sword fighting, spear throwing and archery, there are certain conditions for it. Firstly, the number of arrows should be fixed, which will decide the best marksman. Secondly, deciding the number of arrows out of the total number being used, which should reach the mark.

Thirdly, to determine the reaching of aim, whose details will be given below. Fourthly, the archer and the target should be fixed. Fifthly, to fix the length and breadth of the target. Sixth, that the bows and arrows should be of the same material. There is difference of opinion among scholars in this condition and there is more support to the view that it is not required and there is consensus that the particular arrow or bow should be fixed. Some even say that by fixing the arrow and bow the bet itself is invalidated.

Seventhly to fix that archery will take place by the rule of mubadira or mahatta. In mubadira, no number is fixed. Whoever manages to shoot more arrows that hit target is the winner. For example, from two persons each threw ten arrows, one hit the target five times and the other four times: in that case the one, who hit five times, wins the competition. If both manage to hit five times, none of them wins.

In Mahatta, the number required for winning is fixed. For example, to fix that one, who hits the target with five more arrows will win the competition. In that case one, who hits by lesser is out of the competition. By way of example, if each shot twenty arrows, one managed to hit fifteen and the other ten; then the former wins.

And if one hits fourteen and the other ten, then no one wins. The precaution is that one of these conditions should be fixed, so that there is no dispute later.

We should also know that there many kinds of hitting the target.

First, Jaaee, which first hits the ground and then jumps up and then hits the target.

Second: Haasir, which hits near one of the two sides of the target.

Third: Khariq, which hits the target, but does not enter it.

Fourth: Khasiq, which stops after breaking the target.

Fifth: Maariq, which goes through the target, breaking it.

Sixth: Kharim. which breaks the side of the target, but is not buried in centre.

It is necessary that one has to initially fix any of the above-mentioned conditions. If someone is able to get a better condition than what was fixed for winning, he will win the competition.

We should know that in horse racing and archery competitions, the Muhallil are also included, that is the participation of one, who participates on the condition that if he wins, he will take his share and if he loses, he will give nothing. It is better that those who bet their property, they should also include a third person.

Precaution demands that persons laying bets should recite the formula of betting: one mentions it in words and the other accepts it.

It is obligatory that the aim of archery and horse racing should not only be entertainment, it should aim at exercise to strengthen religion and faith and to perform Jihad to defend the Shi’a, which is very important and rewarding.

In reliable traditions, it is narrated that the Messenger of Allah (S) urged his followers to have horse races and he paid the amount, which was used to lay bets.

It is mentioned in another traditional report that the amount was 154 mithqal silver.

While returning after the Battle of Tabuk, the Messenger of Allah (S) himself laid bets against Usamah and raced the camel.

The Holy Prophet (S) was above all revelry and pleasure-seeking, and all this was in the interest of strengthening Islam and making people inclined towards Holy Wars (Jihad), so that disbelievers may not be able to defeat the Muslims and Shi’a and people can repel any attack on their life, property and self-respect.

During the Major Occultation of the Imam, the Holy War (Jihad) implies keeping the Shias of Imam Ali (‘a) safe from the mischief of dissidents. Jihad and defence are allowed when any group of disbelievers, pagans or dissidents attacks the Shi’a, and all those, who are killed in Jihad are martyrs. If the group being attacked is weak, then all the believers are bound to come forward with their help and defend it.

According to the Holy Prophet (S), all the good deeds lie in the sword of the martyr and in the shadow of the sword. The sword of the righteous is the key to heaven, and the sword of the blasphemers is the key to Hell.

A reliable tradition states that a believer, who dies trying to save his honour and property is a martyr.

Another tradition from the Holy Prophet (S) states that a gate in Paradise is named as the Door of holy fighters. All those, who died for the sake of God, will enter from this gate and see angels saying: Well done! Well done! (Marhaba).

He also said that the Almighty Allah honoured my nation due to the galloping of horses and points of spears.

He also said that Jibra’il (‘a) informed him that if any of the followers do Jihad in the cause of God and even if a drop of rain falls on him or he suffers a headache, in his record of deeds will be written the reward meant for martyrdom.

In reliable tradition, it is narrated that during the time of Amir Al-Mu’minin (‘a) the mercenaries of Muawiyah plundered Anba. On getting reports of this, the Imam delivered a sermon containing the merits of performing Jihad as follows:

Now, then surely Jihad is one of the doors of Paradise, which Allah has opened for His chief friends. It is the dress of piety and the protective armour of Allah and His trustworthy shield. Whoever abandons it, Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect).

Truth is taken away from him, because of missing Jihad. He has to suffer ignominy and justice is denied to him.

Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you, because by Allah, no people have been attacked in the hearts of their houses, but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied.

The horsemen of Banu Hamid have reached Anbari and killed Hassan Ibn Hassaan Bakri. They have removed your horsemen from the garrison.

I have come to know that every one of them entered upon Muslim women and other women under protection of Islam and took away their ornaments from legs, arms, necks and ears and no woman could resist it except by pronouncing the Verse,

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

“We are for Allah and to Him we shall return.” (2:156).

Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this, he is not to be blamed, but rather there is justification for him before me.

How strange! How strange! By Allah my heart sinks to see the unity of these people on their wrong and your dispersion from your right. Woe and grief befall you. You have become the target at which arrows are shot.

You are being killed and you do not kill. You are being attacked, but you do not attack. Allah is being disobeyed and you remain agreeable to it. When I ask you to move against them in summer, you say it is hot weather.

Spare us till heat subsides from us. When I order you to march in winter, you say it is severely cold; give us time till cold clears from us. These are just excuses for evading heat and cold, because if you run away from heat and cold, you would be, by Allah, running away (in a greater degree) from sword (war).

O you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance.

May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me; so much so that Quraish started saying that the son of Abu Talib is brave, but does not know (tactics of) war.

Allah bless them! Is any one of them fiercer in war and older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one, who is not obeyed can have no opinion.

He said in another tradition that the Almighty Allah made Jihad obligatory and accorded greatness to it. He made Jihad as a means of victory and assistance. By Allah, neither religion can be reformed nor the world, without it.

It is narrated from the Messenger of Allah (S) that one, who conveys a warrior to his people, in addition of earning the reward of participating in Jihad, he also gets the reward of emancipating a slave.

He said in another tradition that you must wage Jihad, it would be a means of your honour.

• 1. It literally means below or front of the palate. Passing one end of the turban from the front of the neck and below the face.
• 2. Measure of weight.