Two forms of asking permission for entering the holy shrines (isti’dhan).
First: In the word of Shaykh al-Kaf`ami, when you intend to enter the Holy Prophet’s Mosque in al-Madinah or any of the holy shrines of the Imams (‘a), you may say the following:
You may now mention the name of the Imam that you are visiting his holy shrine and also mention the name of his father. For instance, if you are visiting the holy shrine of Imam al-Husayn (‘a), you may say, “al-Husayn ibn `Ali—peace be upon him.” And if you are visiting the holy shrine of Imam al-Rida (‘a), you may say, “`Ali ibn Musa al-Rida—peace be upon him” and so on. You may then say:
You may then kiss the holy doorstep (of the shrine) and enter, saying:
Second: Following is the form of asking permission that is reported by `Allamah al-Majlisi—may Allah sanctify his soul—from an old copy of a book written by one of our old scholars who had mentioned that it is a form of asking permission to enter the Holy Vault (Sirdab) and the illuminative shrines of the Holy Imams (‘a):
You may then kiss the doorstep with submission and teary eyes, for this is the sign that you have been permitted by the Infallibles—peace be upon them—to enter.
ZIYARAT ETIQUETTES
First: It is required not to forget mentioning Almighty Allah’s Name (i.e. Basmalah; Bismil-lahir-rahmanir-rahim: In the Name of Allah, the All-beneficent, the All-merciful) at the moment of riding (or getting in transportation means).
Second: It is required to save one’s money in a secured place. It is narrated that saving of one’s money in a safe place indicates the traveler’s discernment.
Third: It is recommended for a traveler to help his companions and not to refrain from providing any assistance possible. By doing so, Almighty Allah will relieve him from seventy-three misfortunes, save him from grief and anguish in the worldly life, and relieve him from the supreme horror on the Resurrection Day.
In this respect, It is narrated that Imam Zayn al-`ªbidin (`a) used to travel with people who had not met him before and thus they do not know him so that he could serve them. This is because if they knew him, they would not let him serve them.
It is also narrated that the Noble Prophet Muhammad (s) was with a group of his companions on a journey. As they decided to slaughter a sheep as their food, one of them offered to slaughter it, another one offered to skin it, and a third one offered to cook it. The Holy Prophet (s) offered to gather wood. “We can do this; therefore, you do not have to do it, Allah’s Messenger!” they said. But the Holy Prophet (s) answered, “I know that you can do it. But it is unpleasant for me that I be different from you! Verily, Almighty Allah does not like a servant of Him being different from the others.” Be it known to you that the most loathsome thing to do in journeys is to be lazy to do a job you are able to do; rather, you wait until the companions will do it on behalf of you. Fourth: It is recommended to accompany a person of similar expenditure. Fifth: When you want to drink water from a house you meet on your way, you must first mix it with an amount of water taken from the previous house by which you passed. It is also required that a traveler takes with him some of the soil of his hometown; and whenever he passes by a house, he should put an amount of that soil in the water served in this house and wait until the water becomes pure and then drink it.
Sixth: It is recommended to be polite and self-possessed during journeys. However, this point will be further discussed in the coming chapter dealing with the etiquettes of pilgrimage to the holy shrine of Imam al-Husayn (‘a). Seventh: It is recommended to take along provisions, for it is honorable to take good provisions especially when one is on his way to Holy Makkah. However, it is discommended to take such good provisions like grilled meat and sweets, when one is on his way to visit the holy tomb of Imam al-Husayn (‘a). Concerning this topic, Ibn al-A`sam, a poet, composed the following: مِنْ شَرَفِ ٱلإِنْسانِ فِي ٱلاسْفَارِ
It is honorable for a man going on a journey تَطْيِيبُهُ ٱلزَّادَ مَعَ ٱلإِكْثارِ
To carry with him much and sweet food
وَلْيُحْسِنِ ٱلإِنْسَانُ فِي حالِ ٱلسَّفَرْ
One should behave morally during travel
اخْلاَقَهُ زِيَادَةً عَلَىٰ ٱلْحَضَرْ
More than being at his home
وَلْيَدْعُ عِنْدَ ٱلْوَضْعِ لِلْخِوَانِ
When he prepares food
مَنْ كانَ حَاضِراً مِنَ ٱلإِخْوَانِ
He should invite his companions
وَلْيُكْثِرِ ٱلْمَزْحَ مَعَ ٱلصَّحْبِ إِذَا
He should exchange jokes with his companions
لَمْ يُسْخِطِ ٱللَّهَ وَلَمْ يَجْلِبْ اذىٰ
If he does not violate Allah’s orders or injure others
مَنْ جَاءَ بَلْدَةً فَذَا ضَيْفٌ عَلَىٰ
One who visits a town is the guest
إِخْوَانِهِ فِيهَا إِلَىٰ انْ يَرْحَلاَ
Of his brethren until he leaves
يُبَرُّ لَيْلَتَيْنِ ثُمَّ لْيَاكُلِ
He is treated generously for two nights
مِنْ اكْلِ اهْلِ ٱلْبَيْتِ في ٱلْمُسْتَقْبِلِ
And then he may eat from their food
Eighth: The most important thing in journeys is to keep up performing the obligatory devotional acts, especially the ritual prayers, and maintain their qualities and terms. Obligatory prayers must be performed in their determined times without any delay or any violation of their parts and manners. Unfortunately, some pilgrims violate these obligatory performances when they perform them in late times, while they are riding, with dry ablution (tayammum), or while they are not ceremonially clean. In fact, such acts arise from their underestimating these obligatory undertakings. Imam al-Sadiq (‘a) is reported to have said, “To perform one obligatory prayer is more preferable than undertaking twenty times of ritual hajj pilgrimage; and to undertake one hajj is more preferable than giving as alms a room full of gold.”
Finally, it is highly recommended not to neglect repeating the following doxology thirty times after each short-form (qasr) prayer:
سُبْحَانَ اللَّهِ subhana allahi All glory be to Allah, وَٱلْحَمْدُ لِلَّهِ walhamdu lillahi all praise be to Allah, وَلاَ إِلٰهَ إِلاَّ ٱللَّهُ wa la ilaha illa allahu there is no god save Allah, وَٱللَّهُ اكْبَرُ wallahu akbaru and Allah is the Most Great.
CHAPTER ONE ETIQUETTES OF ZIYARAH
The etiquettes of ziyarah (i.e. pilgrimage to the holy shrines) are many; :
First: It is recommended to bathe oneself before beginning the journey of ziyarah.
Second: It is advisable to avoid vain language, disputes, and heated discussions during journeys of ziyarah.
Third: It is recommended to do the bathing dedicated to the visiting of the Holy Imams’ shrines and to say the associated supplicatory prayers. This supplication will be later on mentioned at the beginning of Ziyarat Warith.
Fourth: It is required to be pure from ceremonial impurities.
Fifth: It is recommended to put on pure, clean, and new clothes, preferably white.
Six: At directing to a holy shrine, it is recommended to walk in short steps with tranquility and gravity, to be submissive, to incline one’s head, and to avoid looking upwards or to the sides.
Seventh: It is recommended to perfume oneself except when the holy shrine of Imam al-Husayn (‘a) is visited.
Eighth: While directing towards the holy shrine, it is advisable to utter statements of glorifying Almighty Allah, such as alhamdu-lillah (all praise be to Allah), subhanallah (All glory be to Allah), la-ilaha illallah (There is no god but Allah), , and to perfume one’s mouth with the endless scent of ‘allahumma salli `ala muhammadin wa ali muhammad (O Allah, send blessings upon Muhammad and the Household of Muhammad).’
Ninth: It is recommended to stop at the outer gate of the holy shrine and seek entrance permission (from the holy person buried in that shrine). It is also recommended to do one’s best to be at the utmost degree of deference and submission, to ponder over the greatness and eminence of the holy person buried in the visited shrine, to believe that this holy person can see, hear, and respond to the greetings of the visitor, as is confirmed by the forms of asking entrance permission (isti’dhan), to think deeply about his compassion and love for his followers in general and his visitors in particular, and to call in mind one’s corruption and disobedience to the Holy Infallibles (‘a) through breaking their orders and acting unjustly to them as well as to their adherents and followers. In fact, such acts of disobedience cause harm to the Holy Infallibles (‘a) themselves. If a visitor thinks for a few minutes of these matters and ponders over his behavior in general, his feet will no more be able to go on walking, his heart will be fearful, and his eyes will shed tears. This is in fact the heart of the ziyarah etiquettes in general. Being in such case, it is necessary to call in mind the following poetic verses of al-Sakhawi:
قَالُوٱ غَداً نَاتِي دِيَارَ ٱلْحِمَىٰ
Said they, “Tomorrow, we shall enter their homeland,
وَيَنْزِلُ ٱلرَّكْبُ بِمَغْناهُمُ
And our caravan will settle near their houses
فَكُلُّ مَنْ كانَ مُطيعاً لَهُمْ
Hence, only he who has been obedient to them
اصْبَحَ مَسْرُوراً بِلُقْياهُمُ
Will be pleased to meet them.”
قُلْتُ فَلِي ذَنْبٌ فَما حيلَتي
Said I, “I have committed sins! What will I do?
بِايِّ وَجْه اتَلَقَّاهُمُ
And how will I behave in the face of them?”
قالُوٱ الَيْسَ ٱلْعَفْوُ مِنْ شَانِهِمْ
Said they, “Is it not that pardon is the habit of them? لاَ سِيَّمَا عَمَّنْ تَرَجَّاهُمُ
Especially for those who have put faith in them!”
فَجِئْتُهُم اسْعَىٰ إِلَىٰ بابِهِمْ
I thus hurried to their house door
ارْجُوهُمُ طَوْراً وَاخْشاهُمُ
Hoping and fearing them!( )
Quoting the book of `Uyun al-Mu`jizat, `Allamah al-Majlisi, in his book of Bihar al-Anwar, has mentioned the following precious narration:
`Ali ibn Yaqtin, the vizier of Harun the `Abbasid ruler, did not permit Ibrahim al-Jammal, a poor Shi`ite cameleer, to see the ruler just because the latter was poor. Hence, when `Ali ibn Yaqtin undertook the hajj that year, he visited Imam Musa ibn Ja`far (‘a) in al-Madinah, but the Imam did not allow him to enter. The next day, `Ali ibn Yaqtin could see the Imam (‘a), “My master, what was my sin due to which you did not allow me to visit you?” asked `Ali ibn Yaqtin. The Imam (‘a) answered, “I did not allow you to visit me because you had not allowed your brother, Ibrahim al-Jammal, to see the ruler. For that reason, Almighty Allah has decided that He would not accept your acts (of the ritual hajj) unless Ibrahim al-Jammal would forgive you.” `Ali ibn Yaqtin said, “Master, how can I contact Ibrahim at this time while I am in al-Madinah and he is in al-Kufah?” The Imam (‘a) instructed, “When night comes, you may walk to al-Baqi` alone and do not let any of your servants or companions know about you. There, you will find a saddled camel. You may ride on it and it will take you to al-Kufah.” As he did what he had been instructed, `Ali ibn Yaqtin found himself standing in front of Ibrahim al-Jammal’s house in a short time. As he knocked the door and introduced himself, Ibrahim al-Jammal said in surprise, “What is the vizier, `Ali ibn Yaqtin, doing at my doorstep?” “I am here for a great matter!” answered `Ali ibn Yaqtin and begged Ibrahim to let him in. When Ibrahim did, `Ali ibn Yaqtin said, “The Master (i.e. the Imam) has stipulated that you should forgive me lest he would not accept me.” Ibrahim said, “May Allah forgive you!” Insistently, `Ali ibn Yaqtin begged Ibrahim to step on his cheek, but Ibrahim refused to do so. When he insisted too much, Ibrahim did. “O Allah! Be the Witness!” repeated `Ali ibn Yaqtin. He then left, rode the camel, returned to al-Madinah at the same night, and stopped at the door of Imam Musa al-Kazim’s house. He rode off and knocked the door. He was thus allowed to see the Imam (‘a). This narration demonstrates the significance of respecting one’s friends and brethren-in-faith. Tenth: It is recommended to kiss the high threshold of the holy shrine. Shaykh al-Shahid says, “It is even more preferable to prostrate oneself at the threshold in the intention of thanking Almighty Allah for reaching such a sacred place.”
Eleventh: As is done when entering and leaving mosques, it is recommended to enter the holy shrine with the right foot and to leave it with the left.
Twelfth: It is recommended to stop as near as possible to the tomb that one can stick to it. In fact, it is illusive to believe that to stop far away from the tomb is a sort of politeness. Narrations have confirmed that one should lean to and kiss the tomb.
Thirteenth: It is advisable, when saying the ziyarah form, to turn the face towards the tomb and turn the back towards the kiblah direction. Seemingly, this etiquette is dedicated to the ziyarahs of the Holy Infallibles (‘a). After saying the ziyarah form, it is recommended to put the right cheek on the tomb and pray Almighty Allah beseechingly, and, then, to put the left cheek on the tomb and pray Almighty Allah, in the name of the holy person buried in the tomb, to include him/her with the persons for whom the holy person buried in the tomb will intercede. It is also recommended to pray Almighty Allah as insistently as possible and then move to the side of the head (of the holy entombed person), stand erect, face the kiblah direction, and pray Almighty Allah again.
Fourteenth: It is highly advisable to stand erect while uttering the ziyarah form except when one is too weak to stand up for a long time due to an ailment, such as backache, foot ache, and the like.
Fifteenth: Before beginning with the ziyarah, it is recommended to raise the voice with statements of allahu-akbar when the shrine is seen. In this respect, It is narrated that one who utters the following statement at the first sight of a holy shrine will be included with the Grand Pleasure of Almighty Allah: There is no god save Allah; One and Only and having no partner. la ilaha illa allahu wahdahu la sharika lahu لاَ إِلٰهَ إِلاَّ ٱللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ
Sixteenth: It is advisable to follow the instructions that are reported from the Holy Imams (‘a) concerning the etiquettes and forms of ritual ziyarahs. Thus, it is necessary to neglect the fabricated forms of ziyarah that have been invented by some unwise ordinary people in order to attract the attentions of the ignorant people.
Shaykh al-Kulayni reports `Abd al-Rahim al-Qasir to have narrated that he, once, visited Imam al-Sadiq (‘a) and said, “May Allah accept me as ransom for you! I have composed a supplicatory prayer (du`a') for myself.” The Imam (‘a) answered, “Save me from your composition. Whenever you encounter a problem, you may resort to the tomb of the Messenger of Allah (s), offer a two unit prayer there, and provide it as gift to him… etc.”
Seventeenth: It is recommended to offer the Ziyarah Prayer (salat al-ziyarah) the least of which is two units. In this respect, Shaykh al-Shahid (i.e. the martyr) says, “As for those who visit the tomb of the Holy Prophet (s), they may offer salat al-ziyarah in the Rawdah. And those who visit the tombs of the Holy Imams (‘a) may offer it near the head of the tomb. It is however legal to offer it at the courtyard of the shrine.”
`Allamah al-Majlisi says, “In my conception, as for salat al-ziyarah, as well as the other prayers performed in the holy shrines, it is preferable to offer them behind the tomb or to the side of the head.” In his book of al-Durrah, `Allamah Bahr al-`Ulum has composed the following:
وَمِنْ حَدِيثِ كَرْبَلاَ وَٱلْكَعْبَةْ
Comparing Karbala' to the Holy Ka`bah
لِكَرْبَلاَ بَانَ عُلُوُّ ٱلرُّتْبَةْ
Karbala', in Hadith, is superior
وَغَيْرُهَا مِنْ سَائِرِ ٱلْمَشَاهِدِ
Similar are the other shrines,
امْثَالُهَا بِٱلنَّقْلِ ذِي ٱلشَّوَاهِدِ
according to narrations
وَرَاعِ فِيهِنَّ ٱقْتِرَابَ ٱلرَّمْسِ
At these shrines, try to come near the tomb
وَآثِرِ ٱلصَّلاَةَ عِنْدَ ٱلرَّاسِ
And to offer prayers at the side of the head
وَصَلِّ خَلْفَ ٱلْقَبْرِ فَٱلصَّحِيحُ
Offer the prayer behind the tomb, too
كَغَيْرِهِ فِي نَدْبِهَا صَرِيحُ
Authentic reports have confirmed so
وَٱلْفَرْقُ بَيْنَ هٰذِهِ ٱلْقُبُورِ
The difference between these tombs
وَغَيْرِها كَٱلنُّورِ فَوْقَ ٱلطُّورِ
3 Is like the light on a mountain peak
فَٱلسَّعْيُ لِلصَّلاةِ عِنْدَها نُدِبْ
Offering prayers at these tombs is recommended
وَقُرْبُهَا بَلِ ٱللُّصُوقُ قَدْ طُلِبْ
To come near them and to stick to them is required
Eighteenth: If there is no particular form of salat al-ziyarah, it is recommended to recite Surah Yasin in the first unit and Surah al-Rahman in the second. It is also recommended to beseech Almighty Allah after these prayers for the worldly welfare as well as success on the Resurrection Day. It is also recommended to pray for all people generally in order that his prayers will be more acceptable.
Nineteenth: Shaykh al-Shahid says, “If one enters a shrine and finds that a congregational prayer is held, the prayer must be offered before doing the ziyarah rites. The same thing must be done if one enters a shrine at the time of an obligatory prayer. Because the ziyarah is the purpose, one may do the ziyarah rites on other conditions. When a congregational prayer is held while one is doing the ziyarah rites, it is recommended to cut off the rites and join the congregational prayer. It is thus discommended to ignore the congregational prayers. Moreover, the supervisors in the shrine must order the za'ir (i.e. performer of ziyarah) to join the congregational prayer.
Twentieth: In the word of Shaykh al-Shahid, to recite a portion of the Holy Qur'an in the shrines and to dedicate the recitation to the soul of the holy person buried in that shrine is one of the etiquettes of ziyarah. Of course, this act brings about rewards to the za'ir and shows honoring of the holy person buried in the shrine.
Twenty-First: It is advisable to refrain from nonsensical and meaningless speech in the holy shrines and to avoid discussing this-worldly affairs. Of course, nonsense and offensive speech are discommended everywhere and at all times. Such language stops sustenance and results in hardheartedness, especially in such pure places and under such superior domes about whose superiority and highness, Almighty Allah has said, “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings. 24/36”
Twenty-Second: As I have confirmed in my book of hadiyyat al-za'ir, it is recommended not to raise one’s voice with the recitals of the ziyarah formulas.
Twenty-Third: At leaving, it is recommended to bid farewell to the Imam (‘a) through reciting the formulas dedicated to so (wada`) or any similar formulas.
Twenty-Fourth: It is advisable to declare repentance, implore Almighty Allah for forgiveness, and pray Him to make the deeds and words after the Ziyarah better than one’s deeds and words before it.
Twenty-Fifth: It is recommended to give some money to the custodians of the holy shrines. As a matter of fact, the custodians of the holy shrines must be virtuous, righteous, religious, and honorable. They are required to respect the zuwwar (pl. za'ir) and to stand their behaviors. They must not wreak their wrath upon those zuwwar or shout at them. Instead, they must settle all the needs of the zuwwar and guide the strangers if they are lost. In general, the custodians are required to act as servants, to arrange and guard the holy shrine, to watch over the zuwwar, and to do whatever necessary.
Twenty-Sixth: It is also recommended to give some money to the neighbors of the holy shrines—the poor, the needy, and the modest, especially the Sayyids (i.e. descendants of the Holy Prophet) and the students of religious sciences who accepted to live in poverty, alienation, and neediness for the sake of glorifying the rites of Almighty Allah. Hence, those are the worthiest of receiving charity and custody.
Twenty-Seventh: Shaykh al-Shahid says, “Among the etiquettes of ziyarah is to hurry in leaving the holy shrine when the ziyarah is accomplished, so that the sanctity of the shrine will be preserved and eagerness to repeat ziyarah will be aroused.” He further says, “When they perform ziyarah, women must isolate themselves from men. Preferably, women may perform ziyarah at night. They may also disguise themselves by putting ordinary clothes rather than precious, so that they will not be recognized. They may also try to hide and veil themselves. However, it is legal, yet discommended, for women to perform ziyarah amongst men.” In point of fact, the previous recommendation of Shaykh al-Shahid manifests the horrible amount of hideousness and repulsiveness that some women, these days, commit. As they come to the holy shrines, they adorn themselves, put on their best clothes, and stand side by side with men inside the holy shrines. They, moreover, push men with their bodies so as to find themselves places near the holy tombs, or sit in the direction of the kiblah where men offer prayers for reciting the ziyarah formulas. They thus attract attentions and divert men from acts of worship, beseeching to Almighty Allah, and weeping for themselves at these sacred areas. By doing so, they bring to themselves sins and offenses. The ziyarahs of such women must be decided as discommendable acts that bring about chastisement, not acts of worship. In this respect, Imam Ja`far al-Sadiq (‘a) has reported Imam `Ali Amir al-Mu'minin (`a) as saying to the people of Iraq, “I have been informed that your women are meeting men on the public ways. Are you not ashamed? Curse of Allah be upon him who is not jealous.”
In man-la-yahduruhu’l-faqih, it is mentioned that al-Asbagh ibn Nubatah reported Imam `Ali Amir al-Mu'minin (`a) as saying, “In the last of time, which is actually the worst of ages, when the Hour (of Resurrection) comes near, there will appear women—unveiling themselves, exposing themselves, adorning themselves, being out of the religion, entering in seditious matters, inclining to lusts, hurrying to their pleasures, and violating the inviolable things; therefore, they will abide in Hellfire forever.” Twenty-Eighth: When the area around the holy tombs is overcrowded, those who are nearest to the holy tombs are required to hurry up and end their ziyarah so as to give others the opportunity to come near the holy tomb and win the honor of approaching these holy tombs.
Finally, it is worth mentioning that the ziyarah of the holy shrine of Imam al-Husayn (‘a) enjoys particular etiquettes to which I will refer later on.
First: It is required not to forget mentioning Almighty Allah’s Name (i.e. Basmalah; Bismil-lahir-rahmanir-rahim: In the Name of Allah, the All-beneficent, the All-merciful) at the moment of riding (or getting in transportation means).
Second: It is required to save one’s money in a secured place. It is narrated that saving of one’s money in a safe place indicates the traveler’s discernment.
Third: It is recommended for a traveler to help his companions and not to refrain from providing any assistance possible. By doing so, Almighty Allah will relieve him from seventy-three misfortunes, save him from grief and anguish in the worldly life, and relieve him from the supreme horror on the Resurrection Day.
In this respect, It is narrated that Imam Zayn al-`ªbidin (`a) used to travel with people who had not met him before and thus they do not know him so that he could serve them. This is because if they knew him, they would not let him serve them.
It is also narrated that the Noble Prophet Muhammad (s) was with a group of his companions on a journey. As they decided to slaughter a sheep as their food, one of them offered to slaughter it, another one offered to skin it, and a third one offered to cook it. The Holy Prophet (s) offered to gather wood. “We can do this; therefore, you do not have to do it, Allah’s Messenger!” they said. But the Holy Prophet (s) answered, “I know that you can do it. But it is unpleasant for me that I be different from you! Verily, Almighty Allah does not like a servant of Him being different from the others.” Be it known to you that the most loathsome thing to do in journeys is to be lazy to do a job you are able to do; rather, you wait until the companions will do it on behalf of you. Fourth: It is recommended to accompany a person of similar expenditure. Fifth: When you want to drink water from a house you meet on your way, you must first mix it with an amount of water taken from the previous house by which you passed. It is also required that a traveler takes with him some of the soil of his hometown; and whenever he passes by a house, he should put an amount of that soil in the water served in this house and wait until the water becomes pure and then drink it.
Sixth: It is recommended to be polite and self-possessed during journeys. However, this point will be further discussed in the coming chapter dealing with the etiquettes of pilgrimage to the holy shrine of Imam al-Husayn (‘a). Seventh: It is recommended to take along provisions, for it is honorable to take good provisions especially when one is on his way to Holy Makkah. However, it is discommended to take such good provisions like grilled meat and sweets, when one is on his way to visit the holy tomb of Imam al-Husayn (‘a). Concerning this topic, Ibn al-A`sam, a poet, composed the following: مِنْ شَرَفِ ٱلإِنْسانِ فِي ٱلاسْفَارِ
It is honorable for a man going on a journey تَطْيِيبُهُ ٱلزَّادَ مَعَ ٱلإِكْثارِ
To carry with him much and sweet food
وَلْيُحْسِنِ ٱلإِنْسَانُ فِي حالِ ٱلسَّفَرْ
One should behave morally during travel
اخْلاَقَهُ زِيَادَةً عَلَىٰ ٱلْحَضَرْ
More than being at his home
وَلْيَدْعُ عِنْدَ ٱلْوَضْعِ لِلْخِوَانِ
When he prepares food
مَنْ كانَ حَاضِراً مِنَ ٱلإِخْوَانِ
He should invite his companions
وَلْيُكْثِرِ ٱلْمَزْحَ مَعَ ٱلصَّحْبِ إِذَا
He should exchange jokes with his companions
لَمْ يُسْخِطِ ٱللَّهَ وَلَمْ يَجْلِبْ اذىٰ
If he does not violate Allah’s orders or injure others
مَنْ جَاءَ بَلْدَةً فَذَا ضَيْفٌ عَلَىٰ
One who visits a town is the guest
إِخْوَانِهِ فِيهَا إِلَىٰ انْ يَرْحَلاَ
Of his brethren until he leaves
يُبَرُّ لَيْلَتَيْنِ ثُمَّ لْيَاكُلِ
He is treated generously for two nights
مِنْ اكْلِ اهْلِ ٱلْبَيْتِ في ٱلْمُسْتَقْبِلِ
And then he may eat from their food
Eighth: The most important thing in journeys is to keep up performing the obligatory devotional acts, especially the ritual prayers, and maintain their qualities and terms. Obligatory prayers must be performed in their determined times without any delay or any violation of their parts and manners. Unfortunately, some pilgrims violate these obligatory performances when they perform them in late times, while they are riding, with dry ablution (tayammum), or while they are not ceremonially clean. In fact, such acts arise from their underestimating these obligatory undertakings. Imam al-Sadiq (‘a) is reported to have said, “To perform one obligatory prayer is more preferable than undertaking twenty times of ritual hajj pilgrimage; and to undertake one hajj is more preferable than giving as alms a room full of gold.”
Finally, it is highly recommended not to neglect repeating the following doxology thirty times after each short-form (qasr) prayer:
سُبْحَانَ اللَّهِ subhana allahi All glory be to Allah, وَٱلْحَمْدُ لِلَّهِ walhamdu lillahi all praise be to Allah, وَلاَ إِلٰهَ إِلاَّ ٱللَّهُ wa la ilaha illa allahu there is no god save Allah, وَٱللَّهُ اكْبَرُ wallahu akbaru and Allah is the Most Great.
CHAPTER ONE ETIQUETTES OF ZIYARAH
The etiquettes of ziyarah (i.e. pilgrimage to the holy shrines) are many; :
First: It is recommended to bathe oneself before beginning the journey of ziyarah.
Second: It is advisable to avoid vain language, disputes, and heated discussions during journeys of ziyarah.
Third: It is recommended to do the bathing dedicated to the visiting of the Holy Imams’ shrines and to say the associated supplicatory prayers. This supplication will be later on mentioned at the beginning of Ziyarat Warith.
Fourth: It is required to be pure from ceremonial impurities.
Fifth: It is recommended to put on pure, clean, and new clothes, preferably white.
Six: At directing to a holy shrine, it is recommended to walk in short steps with tranquility and gravity, to be submissive, to incline one’s head, and to avoid looking upwards or to the sides.
Seventh: It is recommended to perfume oneself except when the holy shrine of Imam al-Husayn (‘a) is visited.
Eighth: While directing towards the holy shrine, it is advisable to utter statements of glorifying Almighty Allah, such as alhamdu-lillah (all praise be to Allah), subhanallah (All glory be to Allah), la-ilaha illallah (There is no god but Allah), , and to perfume one’s mouth with the endless scent of ‘allahumma salli `ala muhammadin wa ali muhammad (O Allah, send blessings upon Muhammad and the Household of Muhammad).’
Ninth: It is recommended to stop at the outer gate of the holy shrine and seek entrance permission (from the holy person buried in that shrine). It is also recommended to do one’s best to be at the utmost degree of deference and submission, to ponder over the greatness and eminence of the holy person buried in the visited shrine, to believe that this holy person can see, hear, and respond to the greetings of the visitor, as is confirmed by the forms of asking entrance permission (isti’dhan), to think deeply about his compassion and love for his followers in general and his visitors in particular, and to call in mind one’s corruption and disobedience to the Holy Infallibles (‘a) through breaking their orders and acting unjustly to them as well as to their adherents and followers. In fact, such acts of disobedience cause harm to the Holy Infallibles (‘a) themselves. If a visitor thinks for a few minutes of these matters and ponders over his behavior in general, his feet will no more be able to go on walking, his heart will be fearful, and his eyes will shed tears. This is in fact the heart of the ziyarah etiquettes in general. Being in such case, it is necessary to call in mind the following poetic verses of al-Sakhawi:
قَالُوٱ غَداً نَاتِي دِيَارَ ٱلْحِمَىٰ
Said they, “Tomorrow, we shall enter their homeland,
وَيَنْزِلُ ٱلرَّكْبُ بِمَغْناهُمُ
And our caravan will settle near their houses
فَكُلُّ مَنْ كانَ مُطيعاً لَهُمْ
Hence, only he who has been obedient to them
اصْبَحَ مَسْرُوراً بِلُقْياهُمُ
Will be pleased to meet them.”
قُلْتُ فَلِي ذَنْبٌ فَما حيلَتي
Said I, “I have committed sins! What will I do?
بِايِّ وَجْه اتَلَقَّاهُمُ
And how will I behave in the face of them?”
قالُوٱ الَيْسَ ٱلْعَفْوُ مِنْ شَانِهِمْ
Said they, “Is it not that pardon is the habit of them? لاَ سِيَّمَا عَمَّنْ تَرَجَّاهُمُ
Especially for those who have put faith in them!”
فَجِئْتُهُم اسْعَىٰ إِلَىٰ بابِهِمْ
I thus hurried to their house door
ارْجُوهُمُ طَوْراً وَاخْشاهُمُ
Hoping and fearing them!( )
Quoting the book of `Uyun al-Mu`jizat, `Allamah al-Majlisi, in his book of Bihar al-Anwar, has mentioned the following precious narration:
`Ali ibn Yaqtin, the vizier of Harun the `Abbasid ruler, did not permit Ibrahim al-Jammal, a poor Shi`ite cameleer, to see the ruler just because the latter was poor. Hence, when `Ali ibn Yaqtin undertook the hajj that year, he visited Imam Musa ibn Ja`far (‘a) in al-Madinah, but the Imam did not allow him to enter. The next day, `Ali ibn Yaqtin could see the Imam (‘a), “My master, what was my sin due to which you did not allow me to visit you?” asked `Ali ibn Yaqtin. The Imam (‘a) answered, “I did not allow you to visit me because you had not allowed your brother, Ibrahim al-Jammal, to see the ruler. For that reason, Almighty Allah has decided that He would not accept your acts (of the ritual hajj) unless Ibrahim al-Jammal would forgive you.” `Ali ibn Yaqtin said, “Master, how can I contact Ibrahim at this time while I am in al-Madinah and he is in al-Kufah?” The Imam (‘a) instructed, “When night comes, you may walk to al-Baqi` alone and do not let any of your servants or companions know about you. There, you will find a saddled camel. You may ride on it and it will take you to al-Kufah.” As he did what he had been instructed, `Ali ibn Yaqtin found himself standing in front of Ibrahim al-Jammal’s house in a short time. As he knocked the door and introduced himself, Ibrahim al-Jammal said in surprise, “What is the vizier, `Ali ibn Yaqtin, doing at my doorstep?” “I am here for a great matter!” answered `Ali ibn Yaqtin and begged Ibrahim to let him in. When Ibrahim did, `Ali ibn Yaqtin said, “The Master (i.e. the Imam) has stipulated that you should forgive me lest he would not accept me.” Ibrahim said, “May Allah forgive you!” Insistently, `Ali ibn Yaqtin begged Ibrahim to step on his cheek, but Ibrahim refused to do so. When he insisted too much, Ibrahim did. “O Allah! Be the Witness!” repeated `Ali ibn Yaqtin. He then left, rode the camel, returned to al-Madinah at the same night, and stopped at the door of Imam Musa al-Kazim’s house. He rode off and knocked the door. He was thus allowed to see the Imam (‘a). This narration demonstrates the significance of respecting one’s friends and brethren-in-faith. Tenth: It is recommended to kiss the high threshold of the holy shrine. Shaykh al-Shahid says, “It is even more preferable to prostrate oneself at the threshold in the intention of thanking Almighty Allah for reaching such a sacred place.”
Eleventh: As is done when entering and leaving mosques, it is recommended to enter the holy shrine with the right foot and to leave it with the left.
Twelfth: It is recommended to stop as near as possible to the tomb that one can stick to it. In fact, it is illusive to believe that to stop far away from the tomb is a sort of politeness. Narrations have confirmed that one should lean to and kiss the tomb.
Thirteenth: It is advisable, when saying the ziyarah form, to turn the face towards the tomb and turn the back towards the kiblah direction. Seemingly, this etiquette is dedicated to the ziyarahs of the Holy Infallibles (‘a). After saying the ziyarah form, it is recommended to put the right cheek on the tomb and pray Almighty Allah beseechingly, and, then, to put the left cheek on the tomb and pray Almighty Allah, in the name of the holy person buried in the tomb, to include him/her with the persons for whom the holy person buried in the tomb will intercede. It is also recommended to pray Almighty Allah as insistently as possible and then move to the side of the head (of the holy entombed person), stand erect, face the kiblah direction, and pray Almighty Allah again.
Fourteenth: It is highly advisable to stand erect while uttering the ziyarah form except when one is too weak to stand up for a long time due to an ailment, such as backache, foot ache, and the like.
Fifteenth: Before beginning with the ziyarah, it is recommended to raise the voice with statements of allahu-akbar when the shrine is seen. In this respect, It is narrated that one who utters the following statement at the first sight of a holy shrine will be included with the Grand Pleasure of Almighty Allah: There is no god save Allah; One and Only and having no partner. la ilaha illa allahu wahdahu la sharika lahu لاَ إِلٰهَ إِلاَّ ٱللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ
Sixteenth: It is advisable to follow the instructions that are reported from the Holy Imams (‘a) concerning the etiquettes and forms of ritual ziyarahs. Thus, it is necessary to neglect the fabricated forms of ziyarah that have been invented by some unwise ordinary people in order to attract the attentions of the ignorant people.
Shaykh al-Kulayni reports `Abd al-Rahim al-Qasir to have narrated that he, once, visited Imam al-Sadiq (‘a) and said, “May Allah accept me as ransom for you! I have composed a supplicatory prayer (du`a') for myself.” The Imam (‘a) answered, “Save me from your composition. Whenever you encounter a problem, you may resort to the tomb of the Messenger of Allah (s), offer a two unit prayer there, and provide it as gift to him… etc.”
Seventeenth: It is recommended to offer the Ziyarah Prayer (salat al-ziyarah) the least of which is two units. In this respect, Shaykh al-Shahid (i.e. the martyr) says, “As for those who visit the tomb of the Holy Prophet (s), they may offer salat al-ziyarah in the Rawdah. And those who visit the tombs of the Holy Imams (‘a) may offer it near the head of the tomb. It is however legal to offer it at the courtyard of the shrine.”
`Allamah al-Majlisi says, “In my conception, as for salat al-ziyarah, as well as the other prayers performed in the holy shrines, it is preferable to offer them behind the tomb or to the side of the head.” In his book of al-Durrah, `Allamah Bahr al-`Ulum has composed the following:
وَمِنْ حَدِيثِ كَرْبَلاَ وَٱلْكَعْبَةْ
Comparing Karbala' to the Holy Ka`bah
لِكَرْبَلاَ بَانَ عُلُوُّ ٱلرُّتْبَةْ
Karbala', in Hadith, is superior
وَغَيْرُهَا مِنْ سَائِرِ ٱلْمَشَاهِدِ
Similar are the other shrines,
امْثَالُهَا بِٱلنَّقْلِ ذِي ٱلشَّوَاهِدِ
according to narrations
وَرَاعِ فِيهِنَّ ٱقْتِرَابَ ٱلرَّمْسِ
At these shrines, try to come near the tomb
وَآثِرِ ٱلصَّلاَةَ عِنْدَ ٱلرَّاسِ
And to offer prayers at the side of the head
وَصَلِّ خَلْفَ ٱلْقَبْرِ فَٱلصَّحِيحُ
Offer the prayer behind the tomb, too
كَغَيْرِهِ فِي نَدْبِهَا صَرِيحُ
Authentic reports have confirmed so
وَٱلْفَرْقُ بَيْنَ هٰذِهِ ٱلْقُبُورِ
The difference between these tombs
وَغَيْرِها كَٱلنُّورِ فَوْقَ ٱلطُّورِ
3 Is like the light on a mountain peak
فَٱلسَّعْيُ لِلصَّلاةِ عِنْدَها نُدِبْ
Offering prayers at these tombs is recommended
وَقُرْبُهَا بَلِ ٱللُّصُوقُ قَدْ طُلِبْ
To come near them and to stick to them is required
Eighteenth: If there is no particular form of salat al-ziyarah, it is recommended to recite Surah Yasin in the first unit and Surah al-Rahman in the second. It is also recommended to beseech Almighty Allah after these prayers for the worldly welfare as well as success on the Resurrection Day. It is also recommended to pray for all people generally in order that his prayers will be more acceptable.
Nineteenth: Shaykh al-Shahid says, “If one enters a shrine and finds that a congregational prayer is held, the prayer must be offered before doing the ziyarah rites. The same thing must be done if one enters a shrine at the time of an obligatory prayer. Because the ziyarah is the purpose, one may do the ziyarah rites on other conditions. When a congregational prayer is held while one is doing the ziyarah rites, it is recommended to cut off the rites and join the congregational prayer. It is thus discommended to ignore the congregational prayers. Moreover, the supervisors in the shrine must order the za'ir (i.e. performer of ziyarah) to join the congregational prayer.
Twentieth: In the word of Shaykh al-Shahid, to recite a portion of the Holy Qur'an in the shrines and to dedicate the recitation to the soul of the holy person buried in that shrine is one of the etiquettes of ziyarah. Of course, this act brings about rewards to the za'ir and shows honoring of the holy person buried in the shrine.
Twenty-First: It is advisable to refrain from nonsensical and meaningless speech in the holy shrines and to avoid discussing this-worldly affairs. Of course, nonsense and offensive speech are discommended everywhere and at all times. Such language stops sustenance and results in hardheartedness, especially in such pure places and under such superior domes about whose superiority and highness, Almighty Allah has said, “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings. 24/36”
Twenty-Second: As I have confirmed in my book of hadiyyat al-za'ir, it is recommended not to raise one’s voice with the recitals of the ziyarah formulas.
Twenty-Third: At leaving, it is recommended to bid farewell to the Imam (‘a) through reciting the formulas dedicated to so (wada`) or any similar formulas.
Twenty-Fourth: It is advisable to declare repentance, implore Almighty Allah for forgiveness, and pray Him to make the deeds and words after the Ziyarah better than one’s deeds and words before it.
Twenty-Fifth: It is recommended to give some money to the custodians of the holy shrines. As a matter of fact, the custodians of the holy shrines must be virtuous, righteous, religious, and honorable. They are required to respect the zuwwar (pl. za'ir) and to stand their behaviors. They must not wreak their wrath upon those zuwwar or shout at them. Instead, they must settle all the needs of the zuwwar and guide the strangers if they are lost. In general, the custodians are required to act as servants, to arrange and guard the holy shrine, to watch over the zuwwar, and to do whatever necessary.
Twenty-Sixth: It is also recommended to give some money to the neighbors of the holy shrines—the poor, the needy, and the modest, especially the Sayyids (i.e. descendants of the Holy Prophet) and the students of religious sciences who accepted to live in poverty, alienation, and neediness for the sake of glorifying the rites of Almighty Allah. Hence, those are the worthiest of receiving charity and custody.
Twenty-Seventh: Shaykh al-Shahid says, “Among the etiquettes of ziyarah is to hurry in leaving the holy shrine when the ziyarah is accomplished, so that the sanctity of the shrine will be preserved and eagerness to repeat ziyarah will be aroused.” He further says, “When they perform ziyarah, women must isolate themselves from men. Preferably, women may perform ziyarah at night. They may also disguise themselves by putting ordinary clothes rather than precious, so that they will not be recognized. They may also try to hide and veil themselves. However, it is legal, yet discommended, for women to perform ziyarah amongst men.” In point of fact, the previous recommendation of Shaykh al-Shahid manifests the horrible amount of hideousness and repulsiveness that some women, these days, commit. As they come to the holy shrines, they adorn themselves, put on their best clothes, and stand side by side with men inside the holy shrines. They, moreover, push men with their bodies so as to find themselves places near the holy tombs, or sit in the direction of the kiblah where men offer prayers for reciting the ziyarah formulas. They thus attract attentions and divert men from acts of worship, beseeching to Almighty Allah, and weeping for themselves at these sacred areas. By doing so, they bring to themselves sins and offenses. The ziyarahs of such women must be decided as discommendable acts that bring about chastisement, not acts of worship. In this respect, Imam Ja`far al-Sadiq (‘a) has reported Imam `Ali Amir al-Mu'minin (`a) as saying to the people of Iraq, “I have been informed that your women are meeting men on the public ways. Are you not ashamed? Curse of Allah be upon him who is not jealous.”
In man-la-yahduruhu’l-faqih, it is mentioned that al-Asbagh ibn Nubatah reported Imam `Ali Amir al-Mu'minin (`a) as saying, “In the last of time, which is actually the worst of ages, when the Hour (of Resurrection) comes near, there will appear women—unveiling themselves, exposing themselves, adorning themselves, being out of the religion, entering in seditious matters, inclining to lusts, hurrying to their pleasures, and violating the inviolable things; therefore, they will abide in Hellfire forever.” Twenty-Eighth: When the area around the holy tombs is overcrowded, those who are nearest to the holy tombs are required to hurry up and end their ziyarah so as to give others the opportunity to come near the holy tomb and win the honor of approaching these holy tombs.
Finally, it is worth mentioning that the ziyarah of the holy shrine of Imam al-Husayn (‘a) enjoys particular etiquettes to which I will refer later on.
ETIQUETTES OF TRAVEL
When you decide to go on a journey, you are advised to observe fasting on Wednesday, Thursday, and Friday, and to begin your journey on Saturday, Tuesday, or Thursday. Avoid traveling on Mondays, Wednesdays, and before noon on Fridays. Also, avoid traveling on the third, fifth, thirteenth, sixteenth,([1]) twenty-first, twenty-fourth, and twenty-fifth of each month. Avoid traveling when the moon wanes and when it is in Scorpion. When one has to travel on such days and conditions, it is necessary to say the supplicatory prayers of travel and to give alms. It is narrated that one of the companions of Imam al-Baqir (‘a) visited him to bid him farewell, for he would go on a journey. Advising him, the Imam (‘a) said, “When he would travel for settling his affairs, my father, `Ali ibn al-Husayn (‘a), used to buy his safety from Almighty Allah with any possible amount of alms. He used to give alms when he put his leg on the stirrup of his riding animal. When he returned from a journey peacefully, he would praise and thank Almighty Allah by means of giving alms.” Unfortunately, the man violated the advice of Imam al-Baqir (‘a); therefore, he died during the journey. When he was informed about this, Imam al-Baqir (‘a) said, “Had he accepted the advice, he would have been saved.”
Before beginning a journey, you are required to bathe yourself, gather your family members, offer a two unit prayer, pray Almighty Allah for your good, praise and thank Him, invoke His blessings upon the Holy Prophet and his Household, and say the following:
اَللَّهُمَّ إِنِّي اسْتَوْدِعُكَ ٱلْيَوْمَ نَفْسِي
allahumma inni astawdi`uka alyawma nafsi
O Allah, I, on this day, beseech You to accept as trusts my self,
وَاهْلِي وَمَالِي وَوُلْدِي
wa ahli wa mali wa wuldi
my family members, my property, my sons,
وَمَنْ كَانَ مِنِّي بِسَبِيلٍ
wa man kana minni bisabilin
and every one who is under my custody—
ٱلشَّاهِدَ مِنْهُمْ وَٱلْغَائِبَ
alshshahida minhum walgha'iba
the present and the absent.
اَللَّهُمَّ ٱحْفَظْنَا بِحِفْظِ ٱلإِيـمَانِ وَٱحْفَظْ عَلَيْنَا
allahumma ihfazna bihifzi al'imani wahfaz `alayna
O Allah, (please do) protect us with the protection of faith and surround us with Your care.
اَللَّهُمَّ ٱجْعَلْنَا فِي رَحْمَتِكَ
allahumma ij`alna fi rahmatika
O Allah, (please do) include us with Your mercy
وَلاَ تَسْلُبْنَا فَضْلَكَ
wa la taslubna fadlaka
and do not divest us of Your favors,
إِنَّا إِلَيْكَ رَاغِبُونَ
inna ilayka raghibuna
for we do desire for You.
اَللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ وَعْثَاءِ ٱلسَّفَرِ
allahumma inna na`udhu bika min wa`tha'i alssafari
O Allah, we do seek Your safeguard against troubles of traveling,
وَكَآبَةِ ٱلْمُنْقَلَبِ
wa ka'abati almunqalabi
disappointing objectives,
وَسُوءِ ٱلْمَنْظَرِ فِي ٱلاهْلِ وَٱلْمَالِ وَٱلْوَلَدِ
wa su'i almanzari fi al-ahli walmali walwaladi
and bad result in my family members, property, and sons
فِي ٱلدُّنْيَا وَٱلآخِرَةِ
fi alddunya wal-akhirati
in this world as well as the world to come.
اَللَّهُمَّ إِنِّي اتَوَجَّهُ إِلَيْكَ هٰذَا ٱلتَّوَجُّهَ
allahumma inni atawajjahu ilayka hadha alttawajjuha
O Allah, I am turning my face towards You in this way
طَلَباً لِمَرْضَاتِكَ وَتَقَرُّباً إِلَيْكَ
talaban limardatika wa taqarruban ilayka
seeking Your pleasure and seeking nearness to You.
اَللَّهُمَّ فَبَلِّغْنِي مَا اؤَمِّلُهُ وَارْجُوهُ
allahumma faballighni ma u'ammiluhu wa arjuhu
O Allah, (please) help me achieve my aim and attain my hope
فِيكَ وَفِي اوْلِيَائِكَ
fika wa fi awliya'ika
in You and in Your Saints.
يَا ارْحَمَ ٱلرَّاحِمِينَ
ya arhama alrrahimina
O most Merciful of all those who show mercy!
You may then bid your family members farewell and stand up. At the door of your house, you may say the (famous) Tasbih al-Zahra' litany and recite Surah al-Fatihah and ªyah al-Kursi in front of you, on your right side, and on your left side. You may then say this supplicatory prayer:
اَللَّهُمَّ إِلَيْكَ وَجَّهْتُ وَجْهِي
allahumma ilayka wajjahtu wajhi
O Allah, to You am I turning my face
وَعَلَيْكَ خَلَّفْتُ اهْلِي وَمَالِي وَمَا خَوَّلْتَنِي
wa `alayka khallaftu ahli wa mali wa ma khawwaltani
and with You do I keep my family members, my property, and everything with which You have allowed me to behave.
وَقَدْ وَثِقْتُ بِكَ فَلاَ تُخَيِّبْنِي
wa qad wathiqtu bika fala tukhayyibni
I have trusted in You; so, do not disappoint me.
يَا مَنْ لاََ يُخَيِّبُ مَنْ ارَادَهُ
ya man la yukhayyibu man aradahu
O He Who saves those who trust in Him from disappointment
وَلاَ يُضَيِّعُ مَنْ حَفِظَهُ
wa la yudayyi`u man hafizahu
and does not give up those whom He safeguards.
اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
allahumma salli `ala muhammadin wa alihi
O Allah, (please do) send blessings upon Muhammad and the Household of Muhammad,
وَٱحْفَظْنِي فِيمَا غِبْتُ عَنْهُ
wahfazni fima ghibtu `anhu
watch over all that from which I am absent,
وَلاَ تَكِلْنِي إِلَىٰ نَفْسِي
wa la takilni ila nafsi
and do not refer my affairs to myself,
يَا ارْحَمَ ٱلرَّاحِمِينَ
ya arhama alrrahimina
O most Merciful of all those who show mercy.([2])
You may then recite Surah al-Tawhid eleven times, Surah al-Qadr, ªyah al-Kursi, Surah al-Falaq, and Surah al-Nas, and then pass your hand over your entire body, give alms as much as possible, and say the following:
اَللَّهُمَّ إِنِّي ٱِشْتَرَيْتُ بِهٰذِهِ ٱلصَّدَقَةِ سَلاَمَتِي
allahumma inni ishtaraytu bihadhihi alssadaqati salamati
O Allah, I am purchasing, with this alms, my safety
وَسَلاَمَةَ سَفَرِي وَمَا مَعِي
wa salamata safari wa ma ma`i
and the safety of my journey and my possessions.
اَللَّهُمَّ ٱحْفَظْنِي وَٱحْفَظْ مَا مَعِيَ
allahumma ihfazni wahfaz ma ma`iya
O Allah, (please do) safeguard me and whatever is with me,
وَسَلِّمْنِي وَسَلِّمْ مَا مَعِيَ
wa sallimni wa sallim ma ma`iya
save me and whatever is with me,
وَبَلِّغْني وَبَلِّغْ مَا مَعِيَ
wa ballighni wa balligh ma ma`iya
and observe me and whatever is with me
بِبَلاَغِكَ ٱلْحَسَنِ ٱلْجَميلِ
bibalaghika alhasani aljamili
with Your excellent, pleasant care.
You may also take with you an almond stick. The Holy Prophet (s) is reported to have said: Whoever goes on a journey, takes with him an almond stick, and recites the following verses, Almighty Allah will secure him from all beasts, all thieves, and all diseases until he returns home. He will be also accompanied by seventy-seven successive angels asking Almighty Allah to forgive him. These verses are as follows: ([1]) According to some narrations, it is favorable to begin a journey on the twenty-first day of a month (according to the Muslim calendar) and to avoid traveling on the eighth and the twenty-third. The author of this book cites two poetic verses, in Farsi, in which the days on which it is discommended to travel are mentioned. According to these verses, it is ill-omened to travel on the following seven days: the third, fifth, thirteenth, sixteenth, twenty-first, twenty-fourth, and twenty-fifth of a month. ([2]) The completion of this supplicatory prayer, as is quoted from Mustadrak al-Wasa'il by al-Mirza al-Nuri 8:131, is as follows:
اَللَّهُمَّ بَلِّغْنِي مَا تَوَجَّهْتُ لَهُ
allahumma ballighni ma tawajjahtu lahu
O Allah, (please) help me attain that for which I am directing,
وَسَبِّبْ لِيَ ٱلْمُرَادَ
wa sabbib liya almurada
prepare for me the causes of the achievement of my intention,
وَسَخِّرْ لِي عِبَادَكَ وَبِلاَدَكَ
wa sakhkhir li `ibadaka wa biladaka
make helpful for me Your servants and Your lands,
وَٱرْزُقْنِي زِيَارَةَ نَبِيِّكَ وَوَلِيِّكَ امِيرِ ٱلْمُؤْمِنِينَ
warzuqni ziyarata babiyyika wa waliyyika amiri almu'minina
facilitate for me visitations to Your Prophet, Your Saint the Commander of the Believers,
وَٱلا َئِمَّةِ مِنْ وُلْدِهِ
wal-a'immati min wuldihi
the Imams from his progeny,
وَجَمِيعِ اهْلِ بَيْتِهِ عَلَيْهِ وَعَلَيْهِمُ ٱلسَّلاَمُ
wa jami`i ahli baytihi `alayhi wa `layhim alssalamu
and all the members of his household—peace be upon him and them.
وَمُدَّنِي بِٱلْمَعُونَةِ فِي جَمِيعِ احْوَالِي
wa muddani bilma`unati fi jami`i ahwali
(Please) supply me with aid under all conditions of mine,
وَلاَ تَكِلْنِي إِلَىٰ نَفْسِي وَلاَ إِلَىٰ غَيْرِي
wa la takilni ila nafsi wa la ila ghayri
never leave me to myself or to anyone else;
فَاكِلُّ وَ اعْطَبُ
fa'akillu wa u`tabu
lest, I will tire myself and I will suffer loss,
وَزَوِّدْنِي ٱلتَّقْوَىٰ
wa zawwidni alttaqwa
(please) provide me with piety,
وَٱغْفِرْ لِي فِي ٱلآخِرَةِ وَٱلأﹸولَىٰ
waghfir li fi al'akhirati wal'ula
and forgive me in the Next World and this world.
اَللَّهُمَّ ٱجْعَلْنِي اوْجَهَ مَنْ تَوَجَّهَ إِِلَيْكَ
allahumma ij`alni awjaha man tawajjaha ilayka
O Allah, make me the most acceptable of all those who turn their faces to You.
wa lamma tawajjaha tilqa'a madyana And when he turned his face toward Midian, qala `asa rabbi an yahdiyani sawa'a alssabili he said, “Peradventure, my Lord will guide me in the right road.” wa lamma warada ma'a madyana And when he came unto the water of Midian, wajada `alayhi ummatan mina alnnasi yasquna he found there a whole tribe of men, watering. wa wajada min dunihim imra'atayni tadhudani And he found apart from them two women keeping back their flocks. qala ma khatbukuma He said, “What ails you?” qalata la nasqi hatta yusdira alrri`a'u The two said, “We cannot give our flocks to drink until the shepherds return from the water; wa abuna shaykhun kabirun and our father is a very old man.” fasaqa lahuma So, he watered their flock for them. thumma tawalla ila alzzilli Then he turned aside into the shade, faqala rabbi inni lima anzalta ilayya min khayrin faqirun and said, “My Lord! I am needy of whatever good You send for me.” faja'at-hu ihdahuma tamshi `ala istihya'in Then, there came unto him one of the two women, walking shyly. qalat inna abi yad`uka liyajziyaka ajra ma saqayta lana She said, “Lo! My father bids you that he may reward you with a payment for that you did water (the flock) for us.” falamma ja'ahu wa qassa `alayhi alqasasa qala la takhaf Then, when he came unto him and told him the whole story, he said, “Fear not! najawta mina alqawmi alzzalimina You have escaped from the wrongdoing folk.” qalat ihdahuma ya abati ista'jirhu One of the two women said, “O my father! Hire him! inna khayra man ista'jarta alqawiyyu al'aminu For the best man that you can hire is the strong, the trustworthy.” qala inni uridu an unkihaka ihda ibnatayya hatayni He said, “Lo! I fain would marry you to one of these two daughters of mine `ala an ta'jurani thamaniya hijajin on condition that you hire yourself to me for the term of eight years. fa'in atmamta `ashran famin `indika Then if you complete ten, it will be of your own accord, wa ma uridu an ashuqqa `alayka for I would not make it hard for you. satajiduni in sha'a allahu min alssalihina Allah willing, you will find me of the righteous.” qala dhalika bayni wa baynaka He said, “That is settled between you and me. ayyama al'ajalayni qadaytu fala `udwana `alayya Whichever of the two terms I fulfill, there will be no injustice to me, wa allahu `ala ma naqulu wakilun and Allah is Surety over what we say.”
It is also recommended that you, at journeys, put a turban and roll it to the lower jaw so as to escape stealth, drowning, and burning. You may also take an amount of the soil of Imam al-Husayn’s tomb (turbat al-husayn) with you, saying:
اَللَّهُمَّ هٰذِهِ طِينَةُ قَبْرِ ٱلْحُسَيْنِ عَلَيْهِ ٱلسَّلاَمُ
allahumma hadhihi tinatu qabri alhusayni `alayhi alssalamu
O Allah, this soil from the tomb of al-Husayn, peace be upon him,
وَلِيِّكَ وَٱبْنِ وَلِيِّكَ
waliyyika wabni waliyyika
Your saint and the son of Your saint,
إِتَّخَذْتُهَا حِرْزاً لِمَا اخَافُ وَمَا لاََ اخَافُ
ittakhadhtuha hirzan lima akhafu wa ma la akhafu
I have taken with me as refuge against whatever I fear and whatever I do not fear.
You may also take with you rings whose stones are made of agate and turquoise. It is more preferable to take with you a ring whose stone is made of yellow agate with the following inscription on one side:
مَا شَاءَ ٱللَّهُ
ma sha'a allahu
Only what Allah wills will come to pass!
لاَ قُوّةَ إِلاَّ بِٱللَّهِ la quwwata illa billahi There is no strength save in Allah! اسْتَغْفِرُ ٱللَّهَ astaghfiru allaha I implore Allah’s forgiveness.
And on the other side, the following is inscribed: Muhammad and `Ali muhammadun wa `aliyyun مُحَمَّدٌ وَعَلِيٌّ
In his book entitled Aman al-Akhtar, Sayyid Ibn Tawus mentions that Abu-Muhammad Qasim ibn `Ala' has reported al-Safi, Imam `Ali al-Hadi’s servant, as having told the following:
When I asked him to permit me to go on a journey to Tus (currently Mashhad), Imam al-Hadi (‘a) advised me, saying, “You may take with you a ring whose stone is made of yellow agate with the following inscription on one side, ‘ma sha’allahu la quwwata illa billah’ and on the other side, the following is inscribed, ‘muhamadun wa ‘aliy.’ This (ring) secures from robbery, procures safety, and safeguards one’s religion.” When I left the Imam (‘a), I made a ring with the very specifications advised by the Imam (‘a) and carried it with me. I then returned to him, bid him farewell, and left. A few steps forward, the Imam (‘a) ordered me to return to him. When I did, he said to me, “Safi, you may take with you another ring whose stone is made of turquoise. On your way, and specifically between Nayshabur and Tus, a lion will prevent your caravan from proceeding. You may then face the lion, show it the ring, and say, ‘My master orders you to step aside.’” The Imam (‘a) then added, “The turquoise ring must carry the following inscription on one side, Allah is the King. allahu almaliku اَللَّهُ ٱلْمَلِكُ And on the other side of the ring, the following should be inscribed: Kingdom is Allah’s; the One and All-omnipotent. almulku lillahi alwahidi alqahhari اَلْمُلْكُ لِلَّهِ ٱلْوَاحِدِ ٱلْقَهَّارِ These are the specifications of the ring that Imam `Ali (‘a) used to put. Before caliphate, Imam `Ali (‘a) inscribed the following on his ring, ‘almulku-lillah’, and when he became the caliph, he inscribed the following on it, ‘almulku lillahil-wahidil-qahhar’. This ring secures against beasts and achieves victory in wars.”
Al-Safi reported: I swear by Allah, I met the same thing that the Imam (‘a) had told me. I thus did the very thing that he had advised me to do. When I returned home, I told the Imam (‘a) about what had happened during my journey.
“There is only one thing that you have not told me about it,” said the Imam (‘a), “If you wish, I can tell you about it.”
I answered, “Yes, my master! Please, tell me about it perchance I had forgotten it.”
The Imam (‘a) said, “One night, while you were sleeping in Tus, a group of jinn attended there for visiting the tomb of Imam al-Rida (‘a). When they saw the stone of your ring in your hand, they pulled it out of your hand, took it to one of them who was ailing, washed the ring with water, and gave that water to the ailing jinni so as to drink from it. He therefore was healed. They then returned the ring to your hand, but instead of putting it in your right hand, they put it in your left. When you woke up, you were astonished because you could not find a reason. Further, you found near the place of your head a piece of corundum and you carried it with you. It is now with you, is it not? You may take it to the market because you will sell it with eighty dinars. It is a present from those jinn to you” I, al-Safi, took that piece of corundum to the market and sold it with eighty dinars, exactly as my master had predicted. Imam al-Sadiq (‘a) is reported as saying: If one recites Ayah al-Kursi every night during journey, he, as well as whatever is with him, will be in safety. One may add the following supplicatory prayer:
اَللَّهُمَّ ٱجْعَلْ مَسِيرِي عِبَراً
allahumma ij`al masiri `ibaran
O Allah, (please do) make me learn lessons while I am walking (in this journey),
وَصَمْتِي تَفَكُّراً
wa samti tafakkuran
ponder (over the creation of things) while I am silent,
وَكَلاَمِي ذِكْراً
wa kalami dhikran
and mention You while I am talking.
Imam Zayn al-`ªbidin (‘a) is reported to have said: When I say the following words, I do not care even if both men and jinn help each other against me:
بِسْمِ ٱللَّهِ وَبِٱللَّهِ
bismi allahi wa billahi
In the Name of Allah (I begin), in Allah (I trust),
وَمِنَ ٱللَّهِ وَإِلَىٰ ٱللَّهِ
wa min allahi wa ila allahi
from Allah (I derive power), to Allah (I refer all my affairs),
وَفي سَبِيلِ ٱللَّهِ
wa fi sabili allahi
and on the way of Allah (I proceed).
اَللَّهُمَّ إِلَيْكَ اسْلَمْتُ نَفْسِي
allahumma ilayka aslamtu nafsi
O Allah, to You have I submitted myself,
وَإِلَيْكَ وَجَّهْتُ وَجْهِي
wa ilayka wajjahtu wajhi
towards You have I turned to face,
وَإِلَيْكَ فَوَّضْتُ امْرِي
wa ilayka fawwadtu amri
and to You do I refer all my affairs;
فَٱحْفَظْنِي بِحِفْظِ ٱلإِيـمَانِ
fahfazni bihifzi al'imani
so, (please do) safeguard me with the guard of faith
مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي
min bayni yadayya wa min khalfi
from my front, from my back,
وَعَنْ يَمِينِي وَعَنْ شِمَالِي
wa `an yamini wa `an shimali
from my right side, from my left side,
وَمِنْ فَوْقِي وَمِنْ تَحْتِي
wa min fawqi wa min tahti
from above, and from beneath me;
وَٱدْفَعْ عَنِّي بِحَوْلِكَ وَقُوَّتِكَ
wadfa` `anni bihawlika wa quwwatika
and (please do) defend me with Your Might and Power,
فَإِنَّهُ لاََ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِٱللَّهِ ٱلْعَلِيِّ ٱلْعَظِيمِ
fa'innahu la hawla wa la quwwata illa billahi al`aliyyi al`azimi
for there is no might and no power save with Allah the All-high and All-great.
Etiquettes
First: It is required not to forget mentioning Almighty Allah’s Name (i.e. Basmalah; Bismil-lahir-rahmanir-rahim: In the Name of Allah, the All-beneficent, the All-merciful) at the moment of riding (or getting in transportation means).
Second: It is required to save one’s money in a secured place. It is narrated that saving of one’s money in a safe place indicates the traveler’s discernment.
Third: It is recommended for a traveler to help his companions and not to refrain from providing any assistance possible. By doing so, Almighty Allah will relieve him from seventy-three misfortunes, save him from grief and anguish in the worldly life, and relieve him from the supreme horror on the Resurrection Day.
In this respect, It is narrated that Imam Zayn al-`ªbidin (`a) used to travel with people who had not met him before and thus they do not know him so that he could serve them. This is because if they knew him, they would not let him serve them. It is also narrated that the Noble Prophet Muhammad (s) was with a group of his companions on a journey. As they decided to slaughter a sheep as their food, one of them offered to slaughter it, another one offered to skin it, and a third one offered to cook it. The Holy Prophet (s) offered to gather wood. “We can do this; therefore, you do not have to do it, Allah’s Messenger!” they said. But the Holy Prophet (s) answered, “I know that you can do it. But it is unpleasant for me that I be different from you! Verily, Almighty Allah does not like a servant of Him being different from the others.” Be it known to you that the most loathsome thing to do in journeys is to be lazy to do a job you are able to do; rather, you wait until the companions will do it on behalf of you.
Fourth: It is recommended to accompany a person of similar expenditure.
Fifth: When you want to drink water from a house you meet on your way, you must first mix it with an amount of water taken from the previous house by which you passed. It is also required that a traveler takes with him some of the soil of his hometown; and whenever he passes by a house, he should put an amount of that soil in the water served in this house and wait until the water becomes pure and then drink it.
Sixth: It is recommended to be polite and self-possessed during journeys. However, this point will be further discussed in the coming chapter dealing with the etiquettes of pilgrimage to the holy shrine of Imam al-Husayn (‘a). Seventh: It is recommended to take along provisions, for it is honorable to take good provisions especially when one is on his way to Holy Makkah. However, it is discommended to take such good provisions like grilled meat and sweets, when one is on his way to visit the holy tomb of Imam al-Husayn (‘a). Concerning this topic, Ibn al-A`sam, a poet, composed the following:
مِنْ شَرَفِ ٱلإِنْسانِ فِي ٱلاسْفَارِ
It is honorable for a man going on a journey
تَطْيِيبُهُ ٱلزَّادَ مَعَ ٱلإِكْثارِ
To carry with him much and sweet food
وَلْيُحْسِنِ ٱلإِنْسَانُ فِي حالِ ٱلسَّفَرْ
One should behave morally during travel
اخْلاَقَهُ زِيَادَةً عَلَىٰ ٱلْحَضَرْ
More than being at his home
وَلْيَدْعُ عِنْدَ ٱلْوَضْعِ لِلْخِوَانِ
When he prepares food
مَنْ كانَ حَاضِراً مِنَ ٱلإِخْوَانِ
He should invite his companions
وَلْيُكْثِرِ ٱلْمَزْحَ مَعَ ٱلصَّحْبِ إِذَا
He should exchange jokes with his companions
لَمْ يُسْخِطِ ٱللَّهَ وَلَمْ يَجْلِبْ اذىٰ
If he does not violate Allah’s orders or injure others
مَنْ جَاءَ بَلْدَةً فَذَا ضَيْفٌ عَلَىٰ
One who visits a town is the guest إِخْوَانِهِ فِيهَا إِلَىٰ انْ يَرْحَلاَ Of his brethren until he leaves يُبَرُّ لَيْلَتَيْنِ ثُمَّ لْيَاكُلِ He is treated generously for two nights مِنْ اكْلِ اهْلِ ٱلْبَيْتِ في ٱلْمُسْتَقْبِلِ And then he may eat from their food
Eighth: The most important thing in journeys is to keep up performing the obligatory devotional acts, especially the ritual prayers, and maintain their qualities and terms. Obligatory prayers must be performed in their determined times without any delay or any violation of their parts and manners. Unfortunately, some pilgrims violate these obligatory performances when they perform them in late times, while they are riding, with dry ablution (tayammum), or while they are not ceremonially clean. In fact, such acts arise from their underestimating these obligatory undertakings. Imam al-Sadiq (‘a) is reported to have said, “To perform one obligatory prayer is more preferable than undertaking twenty times of ritual hajj pilgrimage; and to undertake one hajj is more preferable than giving as alms a room full of gold.”
Finally, it is highly recommended not to neglect repeating the following doxology thirty times after each short-form (qasr) prayer:
سُبْحَانَ اللَّهِ
subhana allahi
All glory be to Allah,
وَٱلْحَمْدُ لِلَّهِ
walhamdu lillahi
all praise be to Allah,
وَلاَ إِلٰهَ إِلاَّ ٱللَّهُ
wa la ilaha illa allahu
there is no god save Allah,
وَٱللَّهُ اكْبَرُ
wallahu akbaru
and Allah is the Most Great.
When you decide to go on a journey, you are advised to observe fasting on Wednesday, Thursday, and Friday, and to begin your journey on Saturday, Tuesday, or Thursday. Avoid traveling on Mondays, Wednesdays, and before noon on Fridays. Also, avoid traveling on the third, fifth, thirteenth, sixteenth,([1]) twenty-first, twenty-fourth, and twenty-fifth of each month. Avoid traveling when the moon wanes and when it is in Scorpion. When one has to travel on such days and conditions, it is necessary to say the supplicatory prayers of travel and to give alms. It is narrated that one of the companions of Imam al-Baqir (‘a) visited him to bid him farewell, for he would go on a journey. Advising him, the Imam (‘a) said, “When he would travel for settling his affairs, my father, `Ali ibn al-Husayn (‘a), used to buy his safety from Almighty Allah with any possible amount of alms. He used to give alms when he put his leg on the stirrup of his riding animal. When he returned from a journey peacefully, he would praise and thank Almighty Allah by means of giving alms.” Unfortunately, the man violated the advice of Imam al-Baqir (‘a); therefore, he died during the journey. When he was informed about this, Imam al-Baqir (‘a) said, “Had he accepted the advice, he would have been saved.”
Before beginning a journey, you are required to bathe yourself, gather your family members, offer a two unit prayer, pray Almighty Allah for your good, praise and thank Him, invoke His blessings upon the Holy Prophet and his Household, and say the following:
You may then bid your family members farewell and stand up. At the door of your house, you may say the (famous) Tasbih al-Zahra' litany and recite Surah al-Fatihah and ªyah al-Kursi in front of you, on your right side, and on your left side. You may then say this supplicatory prayer:
You may then recite Surah al-Tawhid eleven times, Surah al-Qadr, ªyah al-Kursi, Surah al-Falaq, and Surah al-Nas, and then pass your hand over your entire body, give alms as much as possible, and say the following:
You may also take with you an almond stick. The Holy Prophet (s) is reported to have said: Whoever goes on a journey, takes with him an almond stick, and recites the following verses, Almighty Allah will secure him from all beasts, all thieves, and all diseases until he returns home. He will be also accompanied by seventy-seven successive angels asking Almighty Allah to forgive him. These verses are as follows: ([1]) According to some narrations, it is favorable to begin a journey on the twenty-first day of a month (according to the Muslim calendar) and to avoid traveling on the eighth and the twenty-third. The author of this book cites two poetic verses, in Farsi, in which the days on which it is discommended to travel are mentioned. According to these verses, it is ill-omened to travel on the following seven days: the third, fifth, thirteenth, sixteenth, twenty-first, twenty-fourth, and twenty-fifth of a month. ([2]) The completion of this supplicatory prayer, as is quoted from Mustadrak al-Wasa'il by al-Mirza al-Nuri 8:131, is as follows:
wa lamma tawajjaha tilqa'a madyana And when he turned his face toward Midian, qala `asa rabbi an yahdiyani sawa'a alssabili he said, “Peradventure, my Lord will guide me in the right road.” wa lamma warada ma'a madyana And when he came unto the water of Midian, wajada `alayhi ummatan mina alnnasi yasquna he found there a whole tribe of men, watering. wa wajada min dunihim imra'atayni tadhudani And he found apart from them two women keeping back their flocks. qala ma khatbukuma He said, “What ails you?” qalata la nasqi hatta yusdira alrri`a'u The two said, “We cannot give our flocks to drink until the shepherds return from the water; wa abuna shaykhun kabirun and our father is a very old man.” fasaqa lahuma So, he watered their flock for them. thumma tawalla ila alzzilli Then he turned aside into the shade, faqala rabbi inni lima anzalta ilayya min khayrin faqirun and said, “My Lord! I am needy of whatever good You send for me.” faja'at-hu ihdahuma tamshi `ala istihya'in Then, there came unto him one of the two women, walking shyly. qalat inna abi yad`uka liyajziyaka ajra ma saqayta lana She said, “Lo! My father bids you that he may reward you with a payment for that you did water (the flock) for us.” falamma ja'ahu wa qassa `alayhi alqasasa qala la takhaf Then, when he came unto him and told him the whole story, he said, “Fear not! najawta mina alqawmi alzzalimina You have escaped from the wrongdoing folk.” qalat ihdahuma ya abati ista'jirhu One of the two women said, “O my father! Hire him! inna khayra man ista'jarta alqawiyyu al'aminu For the best man that you can hire is the strong, the trustworthy.” qala inni uridu an unkihaka ihda ibnatayya hatayni He said, “Lo! I fain would marry you to one of these two daughters of mine `ala an ta'jurani thamaniya hijajin on condition that you hire yourself to me for the term of eight years. fa'in atmamta `ashran famin `indika Then if you complete ten, it will be of your own accord, wa ma uridu an ashuqqa `alayka for I would not make it hard for you. satajiduni in sha'a allahu min alssalihina Allah willing, you will find me of the righteous.” qala dhalika bayni wa baynaka He said, “That is settled between you and me. ayyama al'ajalayni qadaytu fala `udwana `alayya Whichever of the two terms I fulfill, there will be no injustice to me, wa allahu `ala ma naqulu wakilun and Allah is Surety over what we say.”
It is also recommended that you, at journeys, put a turban and roll it to the lower jaw so as to escape stealth, drowning, and burning. You may also take an amount of the soil of Imam al-Husayn’s tomb (turbat al-husayn) with you, saying:
You may also take with you rings whose stones are made of agate and turquoise. It is more preferable to take with you a ring whose stone is made of yellow agate with the following inscription on one side:
لاَ قُوّةَ إِلاَّ بِٱللَّهِ la quwwata illa billahi There is no strength save in Allah! اسْتَغْفِرُ ٱللَّهَ astaghfiru allaha I implore Allah’s forgiveness.
And on the other side, the following is inscribed: Muhammad and `Ali muhammadun wa `aliyyun مُحَمَّدٌ وَعَلِيٌّ
In his book entitled Aman al-Akhtar, Sayyid Ibn Tawus mentions that Abu-Muhammad Qasim ibn `Ala' has reported al-Safi, Imam `Ali al-Hadi’s servant, as having told the following:
When I asked him to permit me to go on a journey to Tus (currently Mashhad), Imam al-Hadi (‘a) advised me, saying, “You may take with you a ring whose stone is made of yellow agate with the following inscription on one side, ‘ma sha’allahu la quwwata illa billah’ and on the other side, the following is inscribed, ‘muhamadun wa ‘aliy.’ This (ring) secures from robbery, procures safety, and safeguards one’s religion.” When I left the Imam (‘a), I made a ring with the very specifications advised by the Imam (‘a) and carried it with me. I then returned to him, bid him farewell, and left. A few steps forward, the Imam (‘a) ordered me to return to him. When I did, he said to me, “Safi, you may take with you another ring whose stone is made of turquoise. On your way, and specifically between Nayshabur and Tus, a lion will prevent your caravan from proceeding. You may then face the lion, show it the ring, and say, ‘My master orders you to step aside.’” The Imam (‘a) then added, “The turquoise ring must carry the following inscription on one side, Allah is the King. allahu almaliku اَللَّهُ ٱلْمَلِكُ And on the other side of the ring, the following should be inscribed: Kingdom is Allah’s; the One and All-omnipotent. almulku lillahi alwahidi alqahhari اَلْمُلْكُ لِلَّهِ ٱلْوَاحِدِ ٱلْقَهَّارِ These are the specifications of the ring that Imam `Ali (‘a) used to put. Before caliphate, Imam `Ali (‘a) inscribed the following on his ring, ‘almulku-lillah’, and when he became the caliph, he inscribed the following on it, ‘almulku lillahil-wahidil-qahhar’. This ring secures against beasts and achieves victory in wars.”
Al-Safi reported: I swear by Allah, I met the same thing that the Imam (‘a) had told me. I thus did the very thing that he had advised me to do. When I returned home, I told the Imam (‘a) about what had happened during my journey.
“There is only one thing that you have not told me about it,” said the Imam (‘a), “If you wish, I can tell you about it.”
I answered, “Yes, my master! Please, tell me about it perchance I had forgotten it.”
The Imam (‘a) said, “One night, while you were sleeping in Tus, a group of jinn attended there for visiting the tomb of Imam al-Rida (‘a). When they saw the stone of your ring in your hand, they pulled it out of your hand, took it to one of them who was ailing, washed the ring with water, and gave that water to the ailing jinni so as to drink from it. He therefore was healed. They then returned the ring to your hand, but instead of putting it in your right hand, they put it in your left. When you woke up, you were astonished because you could not find a reason. Further, you found near the place of your head a piece of corundum and you carried it with you. It is now with you, is it not? You may take it to the market because you will sell it with eighty dinars. It is a present from those jinn to you” I, al-Safi, took that piece of corundum to the market and sold it with eighty dinars, exactly as my master had predicted. Imam al-Sadiq (‘a) is reported as saying: If one recites Ayah al-Kursi every night during journey, he, as well as whatever is with him, will be in safety. One may add the following supplicatory prayer:
Imam Zayn al-`ªbidin (‘a) is reported to have said: When I say the following words, I do not care even if both men and jinn help each other against me:
Etiquettes
First: It is required not to forget mentioning Almighty Allah’s Name (i.e. Basmalah; Bismil-lahir-rahmanir-rahim: In the Name of Allah, the All-beneficent, the All-merciful) at the moment of riding (or getting in transportation means).
Second: It is required to save one’s money in a secured place. It is narrated that saving of one’s money in a safe place indicates the traveler’s discernment.
Third: It is recommended for a traveler to help his companions and not to refrain from providing any assistance possible. By doing so, Almighty Allah will relieve him from seventy-three misfortunes, save him from grief and anguish in the worldly life, and relieve him from the supreme horror on the Resurrection Day.
In this respect, It is narrated that Imam Zayn al-`ªbidin (`a) used to travel with people who had not met him before and thus they do not know him so that he could serve them. This is because if they knew him, they would not let him serve them. It is also narrated that the Noble Prophet Muhammad (s) was with a group of his companions on a journey. As they decided to slaughter a sheep as their food, one of them offered to slaughter it, another one offered to skin it, and a third one offered to cook it. The Holy Prophet (s) offered to gather wood. “We can do this; therefore, you do not have to do it, Allah’s Messenger!” they said. But the Holy Prophet (s) answered, “I know that you can do it. But it is unpleasant for me that I be different from you! Verily, Almighty Allah does not like a servant of Him being different from the others.” Be it known to you that the most loathsome thing to do in journeys is to be lazy to do a job you are able to do; rather, you wait until the companions will do it on behalf of you.
Fourth: It is recommended to accompany a person of similar expenditure.
Fifth: When you want to drink water from a house you meet on your way, you must first mix it with an amount of water taken from the previous house by which you passed. It is also required that a traveler takes with him some of the soil of his hometown; and whenever he passes by a house, he should put an amount of that soil in the water served in this house and wait until the water becomes pure and then drink it.
Sixth: It is recommended to be polite and self-possessed during journeys. However, this point will be further discussed in the coming chapter dealing with the etiquettes of pilgrimage to the holy shrine of Imam al-Husayn (‘a). Seventh: It is recommended to take along provisions, for it is honorable to take good provisions especially when one is on his way to Holy Makkah. However, it is discommended to take such good provisions like grilled meat and sweets, when one is on his way to visit the holy tomb of Imam al-Husayn (‘a). Concerning this topic, Ibn al-A`sam, a poet, composed the following:
مِنْ شَرَفِ ٱلإِنْسانِ فِي ٱلاسْفَارِ
It is honorable for a man going on a journey
تَطْيِيبُهُ ٱلزَّادَ مَعَ ٱلإِكْثارِ
To carry with him much and sweet food
وَلْيُحْسِنِ ٱلإِنْسَانُ فِي حالِ ٱلسَّفَرْ
One should behave morally during travel
اخْلاَقَهُ زِيَادَةً عَلَىٰ ٱلْحَضَرْ
More than being at his home
وَلْيَدْعُ عِنْدَ ٱلْوَضْعِ لِلْخِوَانِ
When he prepares food
مَنْ كانَ حَاضِراً مِنَ ٱلإِخْوَانِ
He should invite his companions
وَلْيُكْثِرِ ٱلْمَزْحَ مَعَ ٱلصَّحْبِ إِذَا
He should exchange jokes with his companions
لَمْ يُسْخِطِ ٱللَّهَ وَلَمْ يَجْلِبْ اذىٰ
If he does not violate Allah’s orders or injure others
مَنْ جَاءَ بَلْدَةً فَذَا ضَيْفٌ عَلَىٰ
One who visits a town is the guest إِخْوَانِهِ فِيهَا إِلَىٰ انْ يَرْحَلاَ Of his brethren until he leaves يُبَرُّ لَيْلَتَيْنِ ثُمَّ لْيَاكُلِ He is treated generously for two nights مِنْ اكْلِ اهْلِ ٱلْبَيْتِ في ٱلْمُسْتَقْبِلِ And then he may eat from their food
Eighth: The most important thing in journeys is to keep up performing the obligatory devotional acts, especially the ritual prayers, and maintain their qualities and terms. Obligatory prayers must be performed in their determined times without any delay or any violation of their parts and manners. Unfortunately, some pilgrims violate these obligatory performances when they perform them in late times, while they are riding, with dry ablution (tayammum), or while they are not ceremonially clean. In fact, such acts arise from their underestimating these obligatory undertakings. Imam al-Sadiq (‘a) is reported to have said, “To perform one obligatory prayer is more preferable than undertaking twenty times of ritual hajj pilgrimage; and to undertake one hajj is more preferable than giving as alms a room full of gold.”
Finally, it is highly recommended not to neglect repeating the following doxology thirty times after each short-form (qasr) prayer: