Preparing for Travel and Setting Out

First: Prepare for Travel with Taqwa and a Righteous Intention

A Muslim begins his journey by correcting his intention. He makes his travel an act of obedience or something permissible and remains mindful of Allah in his route, companionship, and time. Awareness of Allah does not disappear when a person leaves his city. In fact, a traveler may have a greater need for taqwa because of changing circumstances and the many situations he encounters.

Allah Most High says:

{الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ} [al-Baqarah: 197].

Meaning: {Hajj is during well-known months. Whoever commits to Hajj during them must avoid intimate relations, sinful conduct, and arguing during Hajj. Whatever good you do, Allah knows it. Take provisions, but surely the best provision is taqwa. Be mindful of Me, O people of understanding.}

The verse occurs in the context of Hajj and teaches that taqwa is the best provision a servant can take. Good preparation for travel includes:

• Repenting from sins and restoring rights and wrongfully taken property as far as possible.
• Paying debts that are currently due or obtaining the creditor's permission, and recording rights and debts that need clarification.
• Leaving sufficient maintenance and care for those whom the traveler is obligated to support.
• Learning the rulings of purification, prayer, and fasting that will be needed if the journey coincides with a fast.
• Preparing necessary safety measures, medicine, and documents without becoming attached to those means or neglecting reliance upon Allah.

Second: Travel Early and Choose Thursday When Convenient

Beginning tasks and journeys early is recommended when it is more suitable and convenient. Sakhr al-Ghamidi, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said:

"اللَّهُمَّ بَارِكْ لِأُمَّتِي فِي بُكُورِهَا"

Meaning: "O Allah, bless my nation in its early mornings."

When he sent out an expedition or army, he would send them at the beginning of the day. Sakhr was a merchant who sent out his merchandise early in the day, so he became wealthy and his property increased.

Reported by Abu Dawud and al-Tirmidhi, and authenticated by scholars.

It is also authentically reported that Kab ibn Malik, may Allah be pleased with him, said:

"لَقَلَّمَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ إِذَا خَرَجَ فِي سَفَرٍ إِلَّا يَوْمَ الخَمِيسِ"

Meaning: "The Messenger of Allah, peace and blessings be upon him, would rarely set out on a journey on any day other than Thursday."

Reported by al-Bukhari.

Setting out early and traveling on Thursday are recommended practices when convenient. Neither is a condition or obligation of travel, and a Muslim should not delay an important interest or necessary appointment merely to coincide with them.

The Travel Dua and Its Meanings

Third: The Complete Travel Dua When Mounting the Means of Transportation

Abdullah ibn Umar, may Allah be pleased with him and his father, reported:

"أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا اسْتَوَى عَلَى بَعِيرِهِ خَارِجًا إِلَى سَفَرٍ كَبَّرَ ثَلَاثًا، ثُمَّ قَالَ: سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ، وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ. اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا البِرَّ وَالتَّقْوَى، وَمِنَ العَمَلِ مَا تَرْضَى. اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا، وَاطْوِ عَنَّا بُعْدَهُ. اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالخَلِيفَةُ فِي الأَهْلِ. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ المَنْظَرِ، وَسُوءِ المُنْقَلَبِ فِي المَالِ وَالأَهْلِ. وَإِذَا رَجَعَ قَالَهُنَّ، وَزَادَ فِيهِنَّ: آيِبُونَ، تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ"

Meaning: "When the Messenger of Allah, peace and blessings be upon him, mounted his camel to set out on a journey, he would say Allahu Akbar three times and then say: Glory be to the One Who subjected this to us, for we could never have mastered it, and surely to our Lord we will return. O Allah, we ask You on this journey of ours for righteousness, taqwa, and deeds that please You. O Allah, make this journey easy for us and fold up its distance for us. O Allah, You are the Companion on the journey and the Guardian over the family. O Allah, I seek refuge in You from the hardship of travel, a distressing sight, and an unfavorable return concerning wealth and family." When he returned, he would say these words and add: "Returning, repenting, worshiping, and praising our Lord."

Reported by Muslim.

After settling upon the means of transportation and beginning the journey, the traveler says Allahu Akbar three times and then recites the dua. It is prescribed for travel by car, airplane, train, ship, and other means of transportation.

Dhikr is fundamentally an individual act of worship, so each traveler says it for himself. There is no harm in one person reminding or teaching those with him, after which each says it individually, without establishing a synchronized group recitation in one voice as a regular Sunnah.

Fourth: Meanings of Words in the Travel Dua

• "وما كنا له مقرنين": We would not have been capable of controlling or enduring it had Allah not subjected it to us.
• "واطو عنا بعده": Bring the distance near for us and lessen the hardship of the road.
• "أنت الصاحب في السفر": O Allah, we ask You to accompany us with Your protection, guidance, and direction.
• "والخليفة في الأهل": You are the One to Whom we entrust our family in our absence.
• "وعثاء السفر": The hardship and severity of travel.
• "كآبة المنظر": Anything a person sees that distresses or saddens him.
• "سوء المنقلب": Returning to an unpleasant condition concerning wealth or family.
• "آيبون": Returning.

The words "You are the Companion on the journey" do not mean indwelling or physical companionship. Allah, Glorified is He, is above His creation, established over His Throne in a manner befitting His majesty, and He is with His servants through His knowledge, protection, support, and aid.

Supplication and Dhikr during Travel

Fifth: Increase Supplication during Travel

The traveler's supplication is among the supplications for which an answer is hoped. The Prophet, peace and blessings be upon him, said:

"ثَلَاثُ دَعَوَاتٍ مُسْتَجَابَاتٌ لَا شَكَّ فِيهِنَّ: دَعْوَةُ المَظْلُومِ، وَدَعْوَةُ المُسَافِرِ، وَدَعْوَةُ الوَالِدِ عَلَى وَلَدِهِ"

Meaning: "Three supplications are answered without doubt: the supplication of the oppressed, the supplication of the traveler, and the supplication of a parent against his child."

Reported by Abu Dawud, al-Tirmidhi, and Ibn Majah, and graded hasan by scholars.

A Muslim should use his journey to supplicate for himself, his family, his parents, and the Muslims, asking Allah for guidance, steadfastness, well-being, and lawful provision. He should not transgress in supplication, ask for sin or severing family ties, or consume unlawful wealth, because the response to supplication has both causes and impediments.

Sixth: Dhikr When Stopping at a Place during Travel

When a traveler stops at a hotel, house, rest area, or in the wilderness, he says:

"أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ"

Meaning: "I seek refuge in the perfect words of Allah from the evil of what He has created."

The Prophet, peace and blessings be upon him, said:

"مَنْ نَزَلَ مَنْزِلًا ثُمَّ قَالَ: أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ، لَمْ يَضُرَّهُ شَيْءٌ حَتَّى يَرْتَحِلَ مِنْ مَنْزِلِهِ ذَلِكَ"

Meaning: "Whoever stops at a place and then says, 'I seek refuge in the perfect words of Allah from the evil of what He has created,' nothing will harm him until he leaves that place."

Reported by Muslim.

This dhikr is a means of protection by Allah's permission, together with taking permissible safety precautions and not deliberately entering places of danger.

Seventh: The Pre-Dawn Dhikr during Travel

When the traveler reaches the pre-dawn time at the end of the night shortly before Fajr, it is Sunnah to say:

"سَمِعَ سَامِعٌ بِحَمْدِ اللَّهِ وَحُسْنِ بَلَائِهِ عَلَيْنَا، رَبَّنَا صَاحِبْنَا وَأَفْضِلْ عَلَيْنَا، عَائِذًا بِاللَّهِ مِنَ النَّارِ"

Meaning: "May a hearer hear our praise of Allah and His gracious favor upon us. Our Lord, accompany us and bestow Your favor upon us. I seek refuge in Allah from the Fire."

Abu Hurayrah, may Allah be pleased with him, reported:

"أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا كَانَ فِي سَفَرٍ وَأَسْحَرَ، يَقُولُ: سَمِعَ سَامِعٌ بِحَمْدِ اللَّهِ وَحُسْنِ بَلَائِهِ عَلَيْنَا، رَبَّنَا صَاحِبْنَا وَأَفْضِلْ عَلَيْنَا، عَائِذًا بِاللَّهِ مِنَ النَّارِ"

Meaning: "When the Prophet, peace and blessings be upon him, was traveling and reached the pre-dawn time, he would say: May a hearer hear our praise of Allah and His gracious favor upon us. Our Lord, accompany us and bestow Your favor upon us. I seek refuge in Allah from the Fire."

Reported by Muslim.

The words "May a hearer hear" mean that a hearer bears witness to our praise of Allah or conveys this praise to another. "His gracious favor" means His excellent blessing and kindness toward us.

Eighth: Say Allahu Akbar When Ascending and Subhan Allah When Descending

Jabir ibn Abdullah, may Allah be pleased with him and his father, said:

"كُنَّا إِذَا صَعِدْنَا كَبَّرْنَا، وَإِذَا نَزَلْنَا سَبَّحْنَا"

Meaning: "When we ascended, we would say Allahu Akbar, and when we descended, we would say Subhan Allah."

Reported by al-Bukhari.

The traveler says Allahu Akbar when ascending high ground and Subhan Allah when descending into valleys and low areas. This dhikr relates to movement through changing terrain during travel. It should not be converted into a regular dhikr at every staircase or elevator inside buildings, because this generalization is not established.

Companionship and Organizing the Journey

Ninth: Choose Righteous Companions and Avoid Traveling Alone When Possible

A righteous companion helps with prayer, dhikr, and good character, reminds his companion when he forgets, and assists him when needed. The Sunnah warns against traveling alone, especially at night and on roads where danger is feared.

The Prophet, peace and blessings be upon him, said:

"لَوْ يَعْلَمُ النَّاسُ مَا فِي الوَحْدَةِ مَا أَعْلَمُ، مَا سَارَ رَاكِبٌ بِلَيْلٍ وَحْدَهُ"

Meaning: "If people knew what I know about being alone, no rider would travel alone at night."

Reported by al-Bukhari.

He, peace and blessings be upon him, also said:

"الرَّاكِبُ شَيْطَانٌ، وَالرَّاكِبَانِ شَيْطَانَانِ، وَالثَّلَاثَةُ رَكْبٌ"

Meaning: "One rider is a devil, two riders are two devils, and three are a traveling party."

Reported by Abu Dawud and al-Tirmidhi, and graded hasan by scholars.

The hadith does not mean that a person traveling alone is literally a devil. Rather, it contains a severe warning about isolation and the danger, loneliness, and increased influence of Satan to which a lone traveler may be exposed. Some scholars understood it to prohibit one or two people from traveling when they are able to find companions, while others understood it as a strong discouragement and guidance toward what is safer.

In either case, the hadith shows that a Muslim should not deliberately choose genuine isolation on the road when safe companions are available, especially at night or on distant and dangerous roads. If necessity or a recognized need arises and no companion is available, he should take safety precautions and not expose himself to danger.

Tenth: Appoint a Leader When Traveling as a Group

The Prophet, peace and blessings be upon him, said:

"إِذَا خَرَجَ ثَلَاثَةٌ فِي سَفَرٍ فَلْيُؤَمِّرُوا أَحَدَهُمْ"

Meaning: "When three people set out on a journey, let them appoint one of them as their leader."

Reported by Abu Dawud, and graded hasan by scholars.

After consultation, they select someone to organize matters such as travel and stopping times and the distribution of tasks. This leadership is specific to the journey and is intended to preserve unity and reduce disagreement. It is not domination or permission to violate anyone's rights or disobey the Shariah.

Travel Rulings Related to the Family

Eleventh: A Woman Travels with Her Husband or a Mahram

Among the rulings of travel is that a woman should be accompanied by her husband or an adult, sane mahram, whether the journey is by airplane, car, train, or another means. The speed of transportation does not remove the journey from the category of travel.

Abdullah ibn Abbas, may Allah be pleased with him and his father, reported that the Prophet, peace and blessings be upon him, said:

"لَا يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلَّا وَمَعَهَا ذُو مَحْرَمٍ، وَلَا تُسَافِرِ المَرْأَةُ إِلَّا مَعَ ذِي مَحْرَمٍ. فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّ امْرَأَتِي خَرَجَتْ حَاجَّةً، وَإِنِّي اكْتُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، قَالَ: انْطَلِقْ فَحُجَّ مَعَ امْرَأَتِكَ"

Meaning: "No man should be alone with a woman unless she has a mahram with her, and a woman must not travel except with a mahram." A man stood and said, "O Messenger of Allah, my wife has set out for Hajj, while I have been enlisted for such-and-such expedition." He said, "Go and perform Hajj with your wife."

Agreed upon by al-Bukhari and Muslim.

A mahram is a man whom the woman is permanently prohibited from marrying because of recognized blood relationship, breastfeeding, or marriage ties. Exceptional cases of necessity and complex situations in which a woman cannot find a mahram should be presented to a trustworthy scholar before travel. The mere presence of a group or the safety of transportation should not be treated as a general cancellation of the text.

Twelfth: Bid Farewell to the Traveler with Supplication

Abdullah ibn Umar, may Allah be pleased with him and his father, would say to someone intending to travel, "Come near so that I may bid you farewell as the Messenger of Allah, peace and blessings be upon him, used to bid us farewell." He would say:

"أَسْتَوْدِعُ اللَّهَ دِينَكَ، وَأَمَانَتَكَ، وَخَوَاتِيمَ عَمَلِكَ"

Meaning: "I entrust to Allah your religion, your trust, and the conclusions of your deeds."

Reported by Abu Dawud and al-Tirmidhi, and authenticated by scholars.

A man came to the Prophet, peace and blessings be upon him, and said, "O Messenger of Allah, I intend to travel, so provide me with a supplication." He said:

"زَوَّدَكَ اللَّهُ التَّقْوَى"

Meaning: "May Allah provide you with taqwa."

The man said, "Give me more." He said:

"وَغَفَرَ ذَنْبَكَ"

Meaning: "And may He forgive your sin."

The man said, "Give me more, may my father and mother be sacrificed for you." He said:

"وَيَسَّرَ لَكَ الخَيْرَ حَيْثُمَا كُنْتَ"

Meaning: "And may He facilitate goodness for you wherever you are."

Reported by al-Tirmidhi, and graded hasan by scholars.

Both are prescribed supplications, and they do not have to be combined at every farewell.

Prayer during Travel

Thirteenth: Preserve the Prayer and Learn Its Travel Rulings

Travel is not an excuse to neglect prayer or take it outside its time without a recognized Islamic excuse. Allah Most High says:

{حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ} [al-Baqarah: 238].

Meaning: {Preserve the prayers, especially the middle prayer, and stand before Allah in devout obedience.}

He also says:

{فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ إِنَّ الصَّلَاةَ كَانَتْ عَلَى المُؤْمِنِينَ كِتَابًا مَوْقُوتًا} [al-Nisa: 103].

Meaning: {When you have completed the prayer, remember Allah while standing, sitting, and lying on your sides. When you are secure, establish the prayer. Indeed, prayer is prescribed for the believers at appointed times.}

Among the most important rulings of the traveler's prayer are:

• The rulings of travel begin after leaving the built-up area of the town, not merely by intending to travel or preparing luggage.
• Dhuhr, Asr, and Isha are shortened to two rakahs. Fajr and Maghrib are not shortened.
• Shortening is different from combining. Shortening is a Sunnah for the traveler, while combining is a concession used when needed; a traveler does not have to combine on every journey.
• Dhuhr may be combined with Asr, and Maghrib with Isha, either at the earlier or later time according to what is more convenient. Fajr is not combined with another prayer.
• If a traveler prays behind a resident imam, he completes the four-rakah prayer as four rakahs.
• Men pray in congregation with their companions and must attend the mosque congregation if they are staying nearby and can attend without recognized hardship.
• A Muslim prays on an airplane or other means of transportation according to his ability if he fears the time will end and cannot disembark. He must not delay the prayer until its time has passed.

For practical details, read Prayer During Travel: Qasr and Jam Step by Step.

Good Character and Safety

Fourteenth: Good Character and Serving One's Companions

Travel reveals a person's character because of fatigue, delays, and differing preferences. A Muslim should be patient, gentle, well-spoken, and far from argument. He should help his companions, protect their secrets and belongings, and avoid burdening them with his requests.

The Prophet, peace and blessings be upon him, said:

"أَكْمَلُ المُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا، وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ"

Meaning: "The believers with the most complete faith are those with the best character, and the best of you are those who are best to their wives."

Reported by al-Tirmidhi, and graded hasan and sahih by scholars.

Good companionship includes clearly agreeing upon expenses and schedules, consulting one another, tolerating occasional shortcomings, and fulfilling rights without reminders of favors or causing harm.

Fifteenth: Take Safety Precautions and Do Not Harm People

Correct reliance upon Allah combines the heart's dependence upon Him with taking permissible means. A traveler follows safety regulations that do not conflict with the Shariah, wears a seat belt, avoids reckless speed and driving while extremely sleepy, does not use a phone while driving, secures medicine and documents, and does not endanger himself or his companions.

He also preserves people's rights in airports, on roads, and at accommodations. He waits his turn, does not raise his voice or harm staff and travelers, and does not carry anything that harms others or violates a trust or agreement.

The Dua for Returning from Travel

Sixteenth: The Dua for Returning from Travel

When a Muslim returns, he recites the preceding travel dua and adds:

"آيِبُونَ، تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ"

Meaning: "Returning, repenting, worshiping, and praising our Lord."

It is authentically reported from Abdullah ibn Umar, may Allah be pleased with him and his father:

"أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا قَفَلَ مِنْ غَزْوٍ أَوْ حَجٍّ أَوْ عُمْرَةٍ، يُكَبِّرُ عَلَى كُلِّ شَرَفٍ مِنَ الأَرْضِ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ المُلكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. آيِبُونَ، تَائِبُونَ، عَابِدُونَ، سَاجِدُونَ، لِرَبِّنَا حَامِدُونَ. صَدَقَ اللَّهُ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ"

Meaning: "When the Messenger of Allah, peace and blessings be upon him, returned from a military expedition, Hajj, or Umrah, he would say Allahu Akbar three times upon every elevated part of the land, then say: None has the right to be worshiped except Allah alone, without partner. To Him belongs all sovereignty and praise, and He has power over all things. Returning, repenting, worshiping, prostrating, and praising our Lord. Allah fulfilled His promise, supported His servant, and defeated the confederates alone."

Agreed upon by al-Bukhari and Muslim.

The returning traveler combines affirming Allah's oneness, praising Him, repenting to Him, and thanking Him for safety. He does not attribute his arrival solely to his own skill or the strength of the means of transportation.

Etiquettes of Returning to the Family

Seventeenth: Return Promptly When the Need Is Complete

When the traveler's purpose has been fulfilled, it is Sunnah not to prolong his absence from his family without benefit. The Prophet, peace and blessings be upon him, said:

"السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ، يَمْنَعُ أَحَدَكُمْ طَعَامَهُ وَشَرَابَهُ وَنَوْمَهُ، فَإِذَا قَضَى نَهْمَتَهُ فَلْيُعَجِّلْ إِلَى أَهْلِهِ"

Meaning: "Travel is a portion of suffering. It prevents one of you from his food, drink, and sleep. When he has fulfilled the purpose for which he traveled, let him hasten back to his family."

Agreed upon by al-Bukhari and Muslim.

The words "fulfilled his purpose" mean that he has completed the need for which he traveled. Returning promptly protects the rights of a spouse, children, and others whose rights are connected to the traveler's presence.

Eighteenth: Inform the Family of Your Arrival and Do Not Surprise Them after a Long Absence

The Prophet, peace and blessings be upon him, said:

"إِذَا أَطَالَ أَحَدُكُمُ الغَيْبَةَ فَلَا يَطْرُقَنَّ أَهْلَهُ لَيْلًا"

Meaning: "When one of you has been absent for a long time, he should not arrive unexpectedly at his family during the night."

Agreed upon by al-Bukhari and Muslim.

The meaning is that a man should not surprise his family by arriving at night after a long absence without their knowledge, because this can cause embarrassment, suspicion, and the seeking of faults. If he has informed them of his arrival time and they are expecting him, this does not fall under the prohibition.

He should return to his family cheerfully and with good character, thank those who protected his home and cared for his family during his absence, and not make travel fatigue a reason for coldness or anger.

Nineteenth: Begin at the Mosque upon Returning When Convenient

Kab ibn Malik, may Allah be pleased with him, reported:

"أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ لَا يَقْدَمُ مِنْ سَفَرٍ إِلَّا نَهَارًا فِي الضُّحَى، فَإِذَا قَدِمَ بَدَأَ بِالمَسْجِدِ، فَصَلَّى فِيهِ رَكْعَتَيْنِ، ثُمَّ جَلَسَ فِيهِ"

Meaning: "The Messenger of Allah, peace and blessings be upon him, would return from a journey only during the daytime in the forenoon. When he arrived, he would begin at the mosque, pray two rakahs there, and then sit there."

Agreed upon by al-Bukhari and Muslim.

Whoever is able to begin at the mosque and pray two rakahs upon returning from travel follows Prophetic guidance. This is not obligatory and should not take priority over an urgent need or a right that cannot be delayed.

A Short Practical Checklist for the Traveler

• Correct your intention, repent from sins, and restore people's rights.
• Leave your family sufficient maintenance and the information they need.
• Learn the purification and prayer rulings connected to your journey.
• Choose righteous companions, and appoint one leader if you are three or more.
• Take safety precautions and avoid travel for sin and places of temptation.
• Recite the travel dua when settled upon the means of transportation and beginning the journey.
• Preserve prayer, dhikr, and supplication on the road.
• Recite the lodging dhikr at each place where you stop.
• Say Allahu Akbar when ascending high ground and Subhan Allah when descending during travel.
• When your purpose is complete, return to your family and inform them of your arrival time.
• Recite the return dua and thank Allah for safety.

Common Travel Mistakes

• Traveling for sin or turning a permissible journey into an avenue for disobedience.
• Neglecting the travel dua or believing that it applies only to air travel.
• Reciting it for every short trip within the city as though it were travel.
• Establishing a coordinated group recitation of the travel dua in one voice as a Sunnah.
• Believing that dhikr replaces safety precautions or guarantees that no trial will occur.
• Generalizing the practice of saying Allahu Akbar and Subhan Allah to every staircase and elevator outside the context of travel.
• Neglecting prayer or delaying it until its time has ended.
• Confusing shortening with combining or shortening before leaving the town's built-up area.
• A woman traveling without her husband or a mahram on the pretext that the airplane is safe or the journey is short.
• Poor character toward companions, staff, or other travelers.
• Prolonging one's absence after the need has ended while neglecting the family's rights.
• Surprising the family at night after a long absence without informing them.