Duas & Rules During Umrah (hajj)

‘UMRAH MUFRADAH A CONCISE GUIDE

According to the Verdicts of Ayatullah Al-Udhama

Seyyid Ali Al-Husaini As-Seestani Dama-Dhilluhu.

Compiled By Yusuf G.M. Kermalli

‘Umrah Mufradah

DUA BY AMIRUL MU’MINEEN, IMAM ALI IBN ABI-TALIB (a.s.):

Ϣ˶ ϴΣ͉ήϟ΍ Ϧ ˶ Ϥ˸Σή͉ ϟ΍ Ϳ ˶ ΍ Ϣ˶ δ ˸ Α˶ Ϊ͉ϤΤ ˴ ϣ˵ ϝ ˶ ΁˴ϭ Ϊ͉ϤΤ ˴ ϣ˵ ϰ˴Ϡϋ Ϟ ͋λ ˴ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ Ϫ˶ Α˶ Ϣ˵ Ϡ˴ϋ ˸ ΍˴ Ζ ˴ ϧ˸ ΍˴ Ύ˴ϣ ϲ ˸ ϟ˶ ή˸ ϔ˶ Ϗ ˸ ΍ ͉ϢϬ˵ ͉Ϡϟ΍ ˬ˸ϲϨ˶˷ ϣ˶ .Γ˶ ή˴ ϔ˶ ϐ˸ Ϥ˴ ϟ˸ Ύ˶Α ϲ ͉ Ϡ˴ϋ ˴ Ϊ˸ ό˵ ϓ˴ Ε ˵ Ϊ˸ ϋ ˵ ϥ ˸ Ύ˶ϓ˴ ˬ˸ϲδ ˶ ϔ˸ ϧ˴ Ϧ ˸ ϣ˶ Ζ ˵ ϳ˸ ΍˴ϭ˴ Ύ˴ϣ ϲ˶ϟ ή˸ ϔ˶ Ϗ ˸ ΍ ͉ϢϬ˵ ͉Ϡϟ΍ .ϱ˶ΪϨ˸ ϋ ˶ ˯˱ Ύ˴ϓϭ˴ Ϫ˵ ϟ˴ Ϊ˸ Π ˶ Η˴ Ϣ˸ ϟ˴ϭ˴ Ϛ ˴ ϴ˸ ϟ˴΍˶ Ϫ˶ Α˶ Ζ ˵ Α˸ ή͉ Ϙ˴ Η˴ Ύ˴ϣ ϲ ˸ ϟ˶ ή˸ ϔ˶ Ϗ ˸ ΍ ͉ϢϬ˵ ͉Ϡϟ΍ .ϲ˶ΒϠ˸ ϗ˴ Ϫ˵ ϔ˴ ϟ˴Ύ˴Χ ͉ϢΛ˵ ˬ˸ϲϧΎ˴δϠ˶Α˶ υ ˶ Ύ˴Τϟ˸ ϻ ˴ ΍Ε ˶ ΍˴ΰϣ˴ έ˴ ϲ ˸ ϟ˶ ή˸ ϔ˶ Ϗ ˸ ΍ ͉ϢϬ˵ ͉Ϡϟ΍ υ ˶ Ύ˴ϔϟ˸ ϻ ˴ ΍Ε ˶ Ύ˴τϘ˴ γ ˴ ϭ˴ ϥ ˶ Ύ˴δϠ˶˷ϟ΍ Ε ˶ ΍˴Ϯϔ˴ ϫ˴ ϭ˴ ˬ˶ϥΎ˴ϨΠ ˴ ϟ˸ ΍ Ε ˶ ΍˴ϮϬ˴ η ˴ ϭ˴

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In the name of Allah, the Beneficent, the Merciful. 'O Allah, send blessings on Muhammad and on the al (children) of Muhammad. O Allah, forgive me what You know about me more than I do If I return (to my sins) then You return to forgiveness O Allah, forgive me for what I had promised about myself but You did not find its fulfillment with me O Allah, forgive me for what I sought nearness to You through my tongue but then my heart opposed it O Allah, forgive me for the winking of the eye, vile utterances, desires of heart and errors of my speech [Nahjul Balagha – Sermon # 78 – Vol. I – Page 276-277]

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:(ι) Ϳ ˶ ΍ ϝ˵ Ϯ˸ γ ˵ έ˴

Ύ˴ϣ Γ˵ έ˴ Ύ͉Ϙϛ˴ Γ˶ ή˴ Ϥ˸ ό˵ ϟ˸ ΍ ϰ ˴ ϟ˶΍ Γ˶ ή˴ Ϥ˸ ό˵ ϟ˸ ΍˴ Ύ˴ϤϬ˵ Ϩ˴ ϴ˸ Α˴ The Messenger of Allah (s.a.w.w.): Performing one ‘Umrah after the other, serves as a Kaffarah, (i.e. atonement of sins committed) between the two.

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CONTENTS

PAGE

Preface Foreword

11 13

Chapter One – Preliminaries to Visiting

17

Discipline (Aadaab) of Visiting. Maintain Sanctity Respect of Holy Places Avoid Contentious and Controversial Talk Observe Hijab

19 19 19 20

Chapter Two - Preliminaries to ‘Umrah Mufradah

21

Introduction to “Umrah Mufradah Meeqaats for wearing Ihram Procedure for putting on Ihram Recommended Acts in Ihram Acts to be avoided in Ihram Prohibited Acts in Ihram Matters Forbidden inside the Haram Boundaries of Haram Recommended Acts in Makkah Place of offering Sacrifice of the animal as Penalty

23 24 25 31 32 33 46

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47 48 49

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Distribution of the Meat of the Sacrificed Animal

49

Chapter Three - Performance of ‘Umrah Mufradah

51

Niyyah, Ihram and Talbiyah Tawaaf Conditions for Tawaaf Obligations in Tawaaf Boundaries of Tawaaf Departing from the Boundaries of Tawaaf Irregularities in Tawaaf Doubts as to the number of Rounds Prayers after completing Tawaaf Sa’y Obligations of Sa’y Rules of Sa’y Doubts in Sa’y Taqseer or Halaq Rules of Taqseer or Halaq Tawaafun-Nisaa Prayers (Salaat) after TawaafunNisaa Farewell Tawaaf (Tawaaf-ul-Widaa)

53 54 54 56 58 58 59 59 60 61 62 64 64 66 66 67 68 68

Chapter Four – Important Matters

71

Important Matters to note

73

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Rules applicable to Women only

74

Chapter Five – Duas during Tawaaf

77

Du’as Recited while Performing Tawaaf

78

Chapter Six – Duas during Sa’y

85

Du’as Recited while Performing Sa’y

86

Chapter Seven – Recitation of Ziyaraat in Makkah

93

JANNATUL MOALLA (also known as Al-Hajun) Ummul Mu’mineen Hadhrat Khadijatul Kubra (a.s.) Hadhrat Abu Talib (a.s.) - Uncle of the Holy Prophet (s.a.w.w.) and father of Hadhrat Ali (a.s.) Hadhrat Abd Manaf (a.s.) – Great Grandfather of the Holy Prophet (s.a.w.w.) Hadhrat Abdul Muttalib (a.s.) grandfather of the Holy Prophet (s.a.w.w.) Hadhrat Amina (a.s.) - mother of the Holy Prophet (s.a.w.w.)

94 94 95 96 97 99

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Chapter Eight – Recitation of Ziyaraat in Madinah

101

MASJID-E-NABAVI

102

Idhnu-Dhukul (Permission to Enter) Haram Ziyarat of Rasul-Llah (s.a.w.w.) Farewell Ziyarat (Ziyaratul Widaa) of Rasul-ul-Llah (s.a.w.w.) Ziyarat of Fatimatuz-Zahra (a.s.)

102 104 108

JANNATUL BAQII

113

Idhnu-Dhukul (Permission to Enter) Ziyarat of Fatimatuz-Zahra (a.s.) Ziyaraat of Imam Hassan alMujtaba (a.s.), Imam Ali Zainul Abedeen (a.s.) Imam Muhammad Baqir (a.s.) and Imam Ja’ffar Sadiq (a.s.) Farewell Ziyarat (Ziyaratul Widaa) of The Holy Imams (a.s.) Ziyarat of Hadhrat Ibrahim (a.s.) son of the Holy Prophet (s.a.w.w.) Ziyarat of Fatima binti Asad, mother of Imam ‘Ali (a.s.) Ziyarat of Umm-al-Baneen- wife of Hadhrat Ali (a.s.) and mother of Hadhrat Abbas (a.s.)

113

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109

109

114 118 118 122 125

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Ziyarat of Safiyyah and A’tikah – paternal aunts of the Holy Prophet (s.a.w.w.) Ziyarat of Haleema As-Sa’diyya (r.a.) - Nursing mother of the Holy Prophet (s.a.w.w.) Ziyarat of other Martyrs of Uhad buried in Jannatul Baqi

126 127 128

Uhad

129

Ziyarat of Hadhrat Hamza (a.s.) Ziyarat of other Shuhada (r.a.)

129 134

Historical Shrines

137

Sites

and

Holy

Bibliography

142

4 Center Pages Illustration of the Ka’aba Map of Jannatul Baqii A Sketch of the Ka’aba, showing method of performing Tawaaf

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Imam Ja’ffar As-Sadiq (a.s.):

“For Allah, the Noble and Grand, there are 120 parts of Mercy around the Ka’aba. From these, sixty are for those performing the Tawaaf around the Ka’aba; forty are for those performing the prayers; and twenty are for those just looking (at the Ka’aba).” Biharul Anwar, Vol. 96, Page 202

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PREFACE In Islam every act of worship like Salaat, Sawm, Hajj, Zakaat, Khums etc. is systematic and rulebound because striving for perfection is the ultimate goal for a human being. Thus, it is necessary that every person, male or female, who wishes to carry out any act of worship, obligatory or optional, should be aware of the basic rules that would ensure correctness of the act and enhance its acceptability by The Almighty SWT. It is with this purpose in mind that I have endeavored to compile the essential rules of ‘Umrah Mufradah (Individual Umrah) that can be performed at any time of the year, albeit it is highly recommended in the month of Rajab. In compiling this book, I have consulted Manasik al-Hajj of Ayatullah Al-Udhma Seyyid Ali AlHusaini Al-Sistani (May ALLAH SWT grant him a long life) as well as other sources and have taken care to render the rulings with accuracy. Yet, the success of this publication is certainly not a one-man endeavor. After expressing my humble gratitude to ALLAH SWT for his Guidance, I wish to acknowledge the contribution of the former chairman of Bilal Muslim Mission of the Americas, Maulana Anwar 11

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Ali for directing me to compile this book. At that time I was in the employee of Bilal Muslim Mission of the Americas and was able to use their facilities to prepare the draft of the book. I wish to put on record my appreciation to the Mission for this permitting me to make use of their resources. I sent out drafts to several Ulema for their thorough scrutiny and endorsement. However, their busy schedules did not provide them with the opportunity to respond to my request. Nonetheless, I dusted off the draft recently and reviewed it once before this publication. I hope those who benefit from this book will raise their hands to The Almighty to grant everyone who has in one way or the other contributed to this publication ample reward here and in The Hereafter. Should anyone spot any error, do please bring it to the attention of the compiler who takes sole responsibility for any shortcomings in this publication. May ALLAH SWT accept this endeavor? Yusuf G. M. Kermalli Orlando, Florida 28th Safar, 1428 / March 18, 2007

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FOREWORD ‘Umrah is considered to be the minor Hajj ------a visit to the House of Allah (s.w.t.). What a great honor to be the guest of the Creator in His own House. Hence, the performance of Umrah is a strong recommendation as evident in the Holy Qur’an and Traditions of our beloved Prophet (saww) and Imams (a.s.). Its obvious rewards are many fold , both in this world and in the Hereafter . Imam Ali (a.s.) said, “Hajj of House of Allah and ‘Umrah remove poverty, clean out sins and enter Paradise”. Imam Zainul Abedeen (a.s.) said, “Perform Hajj and ‘Umrah, by their virtue, your bodies would be healthy, your sustenance increased, your faith be purified and you would be able to take care of (expenses) your family and others.” What we can conclude from these and other traditions is that ‘Umrah like Hajj is journey towards Allah (s.w.t.) and the blessings received are innumerable. This journey should not be taken lightly at all. It should be well planned. One must be prepared mentally that he or she is visiting the House of Allah (s.w.t.), that every single step that he or she takes towards that brings in rewards. That purity of intention, the deep desire from 13

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within must rule every move that is made throughout the journey. That when ritual bath is taken for donning ihram is he or she washing off sins also? And when two pieces of unstitched cloths are put on, removing the worldly cloths, is the dress of arrogance removed and of humbleness put on? Is it realized that burial shroud would be similar ------plain, unstitched? What is the extent of life itself???? And when Talbiyah is said one is announcing to Lord that there are no partners to Him, that all praises, blessings and the domain are His, which really means that any power or domain other than of Allah (s.w.t.) is being denied and one’s own surrender to the glory of the Almighty proclaimed. How great it would be if every cell of one’s body, every nerve would proclaim that!!!! And when one enters the Haram, the Great Sanctuary, one must feel the pull of virtue, as Satan is nowhere near except whatever is in one’s own self . As one makes Tawaaf and touches the Black Stone, one is reminded that he or she should not touch any thing unlawful again. And then is the Place of Ebrahim (a.s.) -------the remembrance of the great Prophet who with his son Ismail (a.s.) raised the walls of Kaaba . What a pair

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of great man, father and son, sincere and submissive to the Lord ------Prayers at that spot has special significance ------And then is the well of Zamzam --- the water that should nourish and purify and the intention should be as such. In the Sa’y between Safaa and Marwah the two hills that Sayeeda Hajira ran to and from, it is to realize that one has to run away from disobedience of the Lord towards His obedience, from sinfulness towards piety, from sickness to robust health. Taqseer must once again remind that in obedience to Lord whatever is demanded by Him is submitted -----after all we belong to Him and to Him do we return ------ Such is this journey -------to the House of Lord -----to the Lord Himself--- It is such an important journey that all its tenets be performed in the exact prescribed manner. Many Guide Books are available in Arabic, Farsi and Urdu, but not so in English. About 30 years ago Islamic Seminary, New York had published a small Guide for ‘Umrah but that too has been out of print for many years. Brother Yusuf G.M. Kermalli , who has spent his entire life serving the cause of Islam, has done an excellent job in compiling this Guide Book for ‘Umrah –Mufradah. He has explained all rules and aspects of Umrah------obligations, prohibitions and recommendations. May Allah

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(s.w.t.) reward him amply for his efforts, raise his station, grant him strength to serve Islam further, and bless him with the choicest of His blessings . Believers like him who work silently without any desire for name or fame deserve our utmost gratitude. Hopefully this Guide would be a great help for all who want to perform ‘Umrah. Maulana Anwar Ali 28th Safar, 1428 / March 18, 2007

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Chapter 1

Preliminaries to Visiting

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Imam Muhammad Al-Baquir [a.s.]:

“Salaat inside Masjidul Haraam is greater than 100,000 Salaat performed in any other Masjid.” Biharul Anwar, Vol. 96, Page 241

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DISCIPLINE [AADAAB] OF VISITING MAINTAIN SANCTITY. Pilgrims are advised to maintain the sanctity of this holy journey. All sinful acts, however minor or negligible they may appear, i.e. listening to or playing music, shaving the beard, backbiting, abusive remarks, etc. should be avoided in all cases. This holy journey is the occasion of endurance and sacrifice. Old, weak and sick pilgrims should be afforded all possible assistance. RESPECT OF HOLY PLACES. Respect and dignity of holy places should be maintained especially while performing various rites of ‘Umrah and Ziyarat. Care should be taken to see that other pilgrims are not pushed during Tawaaf, when kissing Hajar-ul-Aswad, etc... Pilgrims are also advised not to occupy a certain place for a long time where others would like to pray. For instance, at Maqame Ibrahim (a.s.) one should pray and move away quickly to allow others to pray, rather than sitting there reciting long Duas. Calmness should be maintained in the Harams and worldly talk should be avoided. While in the Harams Holy Qur’an, Salawaat, Tasbih, Zikr, Duas and

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Istighfar should be recited as much as possible. AVOID CONTENTIOUS AND CONTROVERSIAL TALK. Pilgrims are advised to avoid arguments, disputations or polemical conversation with others. Everyone is free to perform their religious rites according to his own school of belief. One should be polite and tolerant. OBSERVE HIJAB. Arrangements must be made to ensure that ladies are accorded privacy and that mixing of gents and ladies at hotels/restaurants and during travel is avoided. Respect of Shariah is of paramount importance.

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Chapter 2

Preliminaries to ‘Umrah Mufradah

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:(ι) Ϳ ˶ ΍ ϝ˵ Ϯ˸ γ ˵ έ˴

ϭ˴ Ύ˱ϋϮ˸ Β˵ γ ˸ ΍˶ Ζ ˶ ϴ˸ Β˴ ϟ˸ ΍ ΍˴άϬ˴ Α˶ ϑ ˴ Ύ˴σ Ϧ ˸ ϣ˴ Ϫ˵ ϟ˴ ή˴ ϔ˶ Ϗ ˵ Ϫ˶ ϴ˸ Θ˴ ό˴ ϛ˸ έ˴ Γ˴ ϼ ˴λ ˴ Ϧ ˴δ ˴ Σ ˸ ΍˴ The Messenger of Allah (s.a.w.w.): Whoever does Tawaaf of (circumambulates) this House (the Ka’aba) seven times and performs the two Rakia’s Salaat in the best form possible, he will have his sins forgiven.

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Introduction To ‘Umrah Mufradah It is Mustahab to perform ‘Umrah Mufradah in every month of the year though the best among them is the month of Rajab. However, observing a gap of thirty days between every such optional pilgrimage is not a must. That is, one can perform ‘Umrah Mufradah at the beginning of another month. It is not permissible to perform two such optional pilgrimages in the same month. There is no objection to a person performing two such optional pilgrimages, one for himself or another person and the other in the hope that it will gain him Thawab; or one for himself and the other for another person. In ‘Umrah Mufradah, it is obligatory to perform Tawaaf-un-Nisaa. It is obligatory to perform ‘Umrah Mufradah, if one intends to enter Makkah, for it is not permissible to do so without Ihram except for those who enter and depart from there regularly like by virtue of their trade. Similarly, if a person has completed ‘Umrah Mufradah and has left Makkah, he is permitted to re-enter without Ihram before the expiry of the same month in which the Umrah was performed.

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MEEQAATS FOR WEARING IHRAM. Meeqaat are specific places in Saudi Arabia designated by the Shariah for wearing Ihram and it is Wajib to wear the Ihram there. They are nine of them. Since most of our pilgrims travel to Makkah either from Jeddah or Madinah, we will identify only the two relevant Meeqaat. 1) Dhul Hulaifah which is situated near Madinah. It is the Meeqaat for the people of Madinah and all those who wish to perform the ‘Umrah traveling from Madinah. As a matter of caution, it is preferred that Ihram be worn, if possible, in the Mosque known as Masjid-ulShajarah. It is insufficient to wear Ihram outside except for ladies in menstruation or the like. 2) Johfa is the Meeqaat for the pilgrims going to Makkah from Jeddah. It is not only the Mosque there that is considered to be a Meeqaat but the place itself is also a Meeqaat. NOTE: It is obligatory on the pilgrim to be certain that he has reached the Meeqaat and wear Ihram there. He must be satisfied or have proof that the place is the Meeqaat. It is not permissible to wear the Ihram if there is doubt whether the Meeqaat has been reached. 24

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If a pilgrim is unable to specify the exact place, he can wear Ihram by making a vow (nadhr) before reaching Meeqaat. If a pilgrim has made a vow (nadhr) to wear Ihram before the Meeqaat, then it is valid to do so and it is not necessary to renew it at the Meeqaat or pass through it. It is permissible to proceed straight to Makkah.

PROCEDURE FOR PUTTING ON IHRAM. There are three obligations for Ihram: 1) NIYYAH, that is, the pilgrim forms the intention to perform ‘Umrah Mufradah to attain nearness to Allah. If he does not know all the ceremonies in detail, he must form the intention generally. In such a case, it is Wajib that he should know what is required of him gradually by checking the Rules or from the learned he trusts. In the Niyyah, the following must be included: (a) That the intention must be to attain nearness to Allah (Qurbatan Ilallah). (b) That the intention must be formed at definite places specified above under the heading of Meeqaats. 25

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(c) If it is on behalf of someone else, such intention must be expressly formed. NOTE: It is not necessary to utter the intention aloud or mentally. It is enough that the intention is consciously formed as in other forms of worship. 1) NIYYAH can thus be expressed as follows: I AM WEARING IHRAM FOR ‘UMRAH MUFRADAH MUSTAHAB QUBATAN ILALLAHI TA’ALA. If it is on behalf of someone else, the NIYYAH should be as follows: I AM WEARING IHRAM FOR ‘UMRAH MUFRADAH ON BEHALF OF .................. (NAME THE PERSON) MUSTAHAB QURBATAN ILALLAHI TA’ALA. Immediately after wearing Ihram, recite TALBIYAH which must be recited in Arabic 2)

TALBIYAH, that is to utter as follows:

LABBAIK, ALLAHUMMA LABBAIK, LABBAIK LA SHARIKA LAKA LABBAIK.

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And it is highly preferable to add the following: INNAL HAMDA WANNI’AMATA LAKA WAL MULK, LA SHARIKA LAKA. It is permissible to add LABBAIK and say, LA SHARIKA LAKA LABBAIK. ˴

Ϛ ˴ ϟ˴ Ϛ ˴ ϳ˸ ή˶ η ˴ ϻ ˴ Ϛ ˴ ϴ˸ Β͉ ϟ˴ ˬ˴Ϛϴ˸ Β͉ ϟ˴ ͉ϢϬ˵ ͉Ϡϟ˴΍ Ϛ ˴ ϴ˸ Β͉ ϟ˴ Ϛ ˴ ϟ˴ Ζ ˴ Ϥ˴ ό˸ Ϩ͋ ϟ΍˴ϭ Ϊ˴ Ϥ˸ Τ ˴ ϟ˸ ΍ ϥ ͉ ΍˶ ˬ˴Ϛϴ˸ Β͉ ϟ˴ Ϛ ˴ ϴ˸ Β͉ ϟ˴ Ϛ ˴ ϟ˴ Ϛ ˴ ϳ˸ ή˶ η ˴ ϻ ˴ ˬ˴ϚϠ˸ Ϥ˵ ϟ˸ ΍˴ϭ

Here I am! At Your service, O Lord! Here I am! At Your Service, You have no partner. Here I am at Your service. All the praise is Yours, so is the bounty, and to You belongs the dominion; there is no partner to You. Here I am! At Your service. Every pilgrim must learn the proper pronunciation of the words of the Talbiyah and recite them correctly like the recitation of the Takbiratul Ihram in prayers, even if it is by following another person reciting these words. If a person cannot pronounce the words properly nor is there a person whom he can follow, he is still obliged to recite the words as best as he can unless his recitation is such that it is not considered to be Talbiyah. In such a situation, as

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a matter of precaution, he should recite as much as he can, recite the translation of the Talbiyah and appoint an agent to recite it on his behalf. A person who becomes dumb as a result of disease or injury should recite Talbiyah as much as he can and if he is unable to recite he must move his tongue and lips while he is making intention and make gestures with fingers which coordinate with the recitation. A person born dumb should move his tongue and lips as if he is reciting and make gestures with fingers as well. Another person must recite Talbiyah for a child not capable of rational action (Ghayr Mumayyiz). For the unconscious or the retarded, another person must recite for him. The position of Talbiyah in Ihram is that of Takbirat-ul-Ihram in prayers (Salaat). Ihram is not complete without it. Therefore, if a person wears the two pieces of clothes for Ihram but before reciting the Talbiyah performs one of the acts prohibited during Ihram, he has not done any wrong and there is no penalty on him. NOTE: Purity from Najasah is not a condition for the validity of the Ihram. Thus, a person can

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wear Ihram even in condition of Janabah, Haydh, Nifaas or the like. If after wearing the two pieces of cloth for Ihram but before departing from the Meeqat, a person doubts as to whether he had recited the Talbiyah or not, he should recite the Talbiyah. However, if the doubt arises after the recitation as to whether he had recited it correctly or not, he should assume that he had recited it correctly. 3) CLOTHES FOR IHRAM, which is wearing the two pieces of cloth after abstaining from the matters prohibited during Ihram, is obligatory. As a matter of caution, it is necessary that the cloth worn round the waist should cover the portion from the navel to the knee and the other cloth should cover both the shoulders, arms and a considerable part of the back. As a matter of caution, both the pieces must be worn before the Niyyah and Talbiyah. If the Niyyah and Talbiyah precede the wearing of the Ihram, the pilgrim must make the Niyyah to recite the Talbiyah again after wearing Ihram.

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NOTES: (a) There is no objection in having more than two pieces of clothes in Ihram at the time of wearing or afterwards for protection against heat or cold etc... (b) The conditions applied to the cloth of Ihram are the same as those applied to clothes worn in prayers. It is necessary that they should not be made of pure silk (as a matter of precaution even for ladies) or skin of any wild animal, parts of the body of an animal whose meat is forbidden, of gold, usurped or stolen and both the pieces must be Tahir (pure) (c) As a matter of precaution, the cloth worn round the waist should be of the kind that conceals the body but the cloth round the shoulders need not be of such kind. (d) As a matter of caution, both the pieces must be made of cloth, and not of leather or hide. (e) The obligation to wear the two pieces round the waist and the shoulders is confined to males only and does not apply to females who may wear as Ihram their usual clothes which would comply with the conditions stated above.

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(f) If either or both of the pieces of cloth worn as Ihram become Najis (impure) as a matter of caution, it or they must be changed or made Tahir as soon as possible. (g) It is not obligatory to wear Ihram all the time. There is no objection to its removal, whether necessary to do so or not. Nor is there any objection to changing them, provided the other pair complies with the conditions stated above.

RECOMMENDED ACTS IN IHRAM. (a) Before wearing Ihram one must clean the body, cut one’s nails, trim the moustache and remove the hair under the armpits and below the navel. (b) One should perform Ghusl at the Meeqaat but if it is felt that it will not be possible to perform the Ghusl there, it may be performed before leaving for Meeqaat. A Ghusl performed during the day will last to the end of the night which follows and the Ghusl performed in the night will last to the end of the following day. (c) The clothes for Ihram be made of cotton and white in color.

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(d) The Ihram be worn after the noon prayers. If this is not possible, it be worn after any daily prayers or after the recitation of two Raka’ats of prayers. (e) Make the Niyyah (intention) for Ihram together with Talbiyah. (f)

Men should recite the Talbiyah aloud.

(g) The Talbiyah constantly repeated in the state of Ihram, when waking from sleep, after every prayers (Salaat), when embarking on a vehicle or riding and disembarking or dismounting, while climbing or descending, when meeting other riders or in the desert and even in the condition of Janabah or menstruation. NOTE: Besides the above there are specified Duas to be recited, some of which have been included in this book.

ACTS TO BE AVOIDED IN IHRAM. (a)

To wear black clothes in Ihram.

(b)

To sleep on yellow bedding or pillow.

(c)

To wear dirty clothes for Ihram. If they

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become dirty in the state of Ihram, it is better to wash them but there is no objection to wearing another pair. (d)

To wear Ihram of clothes with pictures.

(e) To apply Henna before wearing Ihram if its color would remain at the time of wearing Ihram. (f) To have a bath and it is preferred, as a matter of caution, that one must not massage body. (g)

To reply to a caller by saying “LABBAIK”.

PROHIBITED ACTS IN IHRAM. As has been stated, Ihram is established by Talbiyah. Once Ihram is worn and Talbiyah recited performance of twenty five acts become forbidden. They are: (1) (2) (3) (4) (5) (6) (7)

Hunting. Sexual Intercourse. Kissing a Woman. Touching a Woman. Looking at a Woman and flirting with her. Masturbating. Reciting Nikah.

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(8) (8a) (9) (10) (11) (12) (13) (14) (15)

(20) (21) (22) (23) (24) (25)

Use of Scent or {Perfume) Avoiding Bad Smell. Wearing Sewn Clothes by Men. Applying Collyrium (Surma) Looking in a Mirror. Wearing Shoes or Socks. Lying and Abusing. Quarrelling and Swearing. Killing Lice or other Insects found on the Body. Beautifying oneself. Applying Oil. Removing Hair from the Body. Covering the Head by Males or immersing in Water even by Females. Covering of the face by Females. Being under Shade by Males. Taking out Blood from the Body. Cutting Nails. Extracting Tooth. Carrying Arms.

1)

HUNTING:

(16) (17) (18) (19)

While in the state of Ihram it is forbidden to hunt, hurt, injure or kill free animals living on land, whether it is hunted for eating or not. There is, however, no objection in fishing or slaughtering domestic animals, like sheep, cow, camel, and poultry including turkey. When one fears for safety, for example, from wild animals

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or snakes, it is permissible to kill them. 2)

SEXUAL INTERCOURSE:

Sexual intercourse of any kind is forbidden for a pilgrim in Ihram, even with one’s wife. 3)

KISSING A WOMAN:

It is not permissible for a pilgrim in the state of Ihram to kiss any woman, including his wife. 4)

TOUCHING A WOMAN:

It is not permissible for a pilgrim in Ihram to touch, carry or cuddle his wife with passion, but if he does so without passion, no penalty is incurred. 5)

LOOKING AT A WOMAN AND FLIRTING WITH HER:

It is not permissible for a person in the state of Ihram to look at his wife with passion or indulge in foreplay with her. 6)

MASTURBATING:

It is forbidden for a person in the state of Ihram to masturbate. If he does so, the rule of intercourse applies to him.

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7)

RECITING NIKAH:

It is forbidden for a pilgrim in the sate of Ihram to recite Nikah for himself or another person, and whether the other is also in the state of Ihram or not and whether the intended marriage is permanent or temporary. In all these conditions, the marriage is invalid. 8)

USE OF SCENT OR PERFUME:

It is forbidden for a person in Ihram to smell or apply perfume of any kind or to wear clothes which have scent or perfume in them. There is one exception which is Khulooq-ul-Ka’aba which is extracted from saffron and other materials and is applied on the Holy Ka’aba. It is not forbidden to eat fruits which have a scent in them, like apples and quince. However, as a matter of caution, one must not smell the fruit when eating it. 8a)

BAD SMELL:

It is forbidden for a pilgrim in the state of Ihram to close his nose to bad smell, although there is no objection to moving away quickly from the smell

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9)

WEARING SEWN CLOTHES BY MEN:

It is forbidden for a male pilgrim in the state of Ihram to wear a shirt, robe, trousers, etc. As a matter of caution, he must refrain from sewn clothes. However, there is no objection in tying a sewn money purse round the waist or over the shoulder to protect the cash. Likewise it is permissible to use a sewn belt to support a rupture, for example, of hernia. He can also use a sewn blanket or covering but he must not let it cover his head. As a matter of caution, one must not tie the lose ends of the loin cloth at all, that is, one must not connect the two ends of the loin cloth, either by a knot or by a pin or needle. As a matter of caution, one must not tie a knot in the cloth round the shoulders either. Ladies can wear sewn dresses in the state of Ihram but not gloves. 10)

APPLYING COLLYRIUM (SURMA):

Two circumstances of its application need consideration: (a) Application of black Collyrium for beautification is totally forbidden, except

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if used for treatment. (b) Application of Collyrium which is not black and is not intended for beautification is not objectionable. 11)

LOOKING IN A MIRROR:

It is forbidden for a pilgrim in the state of Ihram to look in a mirror for the purpose of beautification. There is no objection to look in a mirror for any other reason; for example, a pilgrim needs to look into a mirror to treat his face of some injury or to ensure that there is nothing on the face to obstruct water for Wudhu reaching the skin. 12)

WEARING SHOES OR SOCKS:

It is forbidden for a male pilgrim in the state of Ihram to wear shoes or socks. However, he is permitted to let the cloth of the Ihram, worn around the waist, to cover the foot while sitting. There is no objection to women wearing socks and shoes. 13)

LYING AND ABUSING:

Lying and abusing is forbidden at all times but more seriously so when one is in the state of

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Ihram. NOTE: In the state of Ihram a pilgrim has to be cautious not to use abusive language in ordinary conversation. 14)

QUARRELLING AND SWEARING:

It is forbidden for a pilgrim in the state of Ihram to quarrel with others, particularly to swear by Allah in order to prove something. It is apparent that the prohibition is not exclusive for LA WALLAH (No, by Allah) or BALA, WALLAH (Yes, by Allah) but includes all types of swearing in the name of Allah in any language. However, there are two exceptions to the rule: (a) It is permissible to swear if it is necessary to do so to establish a right or disprove a false claim. (b) If it is not intended to take an oath or swear but for another purpose altogether, like showing respect or affection and saying, La, Wallah (No, by Allah) do not do so. NOTE: There is no penalty for taking a true oath, but one should seek forgiveness from Allah if he has done so once or twice; otherwise there is a penalty.

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15)

KILLING OF INSECTS FOUND ON THE BODY:

It is forbidden for a pilgrim in the state of Ihram to kill lice or insects on one’s body or throw them from one’s body or clothes, as a matter of caution, but there is no objection in moving them from one place to the other. As for mosquitoes, gnats and the like, as a matter of caution, it is better to avoid killing them so long as they do not harm the pilgrim but it is permissible to kill them to protect oneself, although as a matter of caution one should avoid doing so. 16)

BEAUTIFYING ONESELF:

As a matter of caution, a pilgrim in the state of Ihram should avoid whatever is considered to be beautification, whether or not he has the intention to beautify himself, including applying “Henna”. It is permissible to wear a ring, i.e. Aqeeq, Feruza, etc. not for beautification but as an act recommended in the religion. It is forbidden for a lady in the state of Ihram to wear decorative jewelry unless she customarily wears them before getting into the state of Ihram but she should not exhibit them to her husband

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or, as a matter of optional precaution, to any male who is Mahram to her. 17)

APPLYING OIL:

It is not permissible for a pilgrim in the state of Ihram to apply oil on the body even if there is no perfume or scent in it unless it is applied for necessity or treatment. 18)

REMOVING BODY:

HAIR

FROM

THE

It is forbidden for a pilgrim in the state of Ihram to pluck even one of his hairs or the hair of another whether in Ihram or not. There are three exceptions to this rule: (a) If there are plenty of lice on the body of the pilgrim and is troubled by them. (b) If it becomes necessary to remove them, for example the length or quantity of hair causes headache or for such other cause; (c) If the hair drop by themselves in the course of Wudhoo or Ghusl. There is no objection to a pilgrim in the state of Ihram scratching his head or body if no hair falls or blood oozes. If the pilgrim without any reason

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moves his hand on his head or beard and one or two hairs drop off, he must give in charity a handful of food. 19)

COVERING OF THE HEAD OR DIVING IN WATER:

It is not permissible for a male pilgrim in the state of Ihram to cover his head or part of it by way of shawl, shirt, and the like as a matter of caution; he must not carry anything on his head. However, tying it with handkerchief and the like in order to reduce a headache is permissible. It is permissible for him to cover the head with a part of the body, like hands but it is better to avoid doing so. By head it is meant the part where the hairs grow; however, it is highly recommended the ruling applies to the ears also. As a matter of caution, it is not permissible for a male or a female pilgrim in the state of Ihram to immerse his body above the neck in water and the like. 20)

COVERING OF THE FACE BY FEMALES:

It is not permissible for a lady in the state of Ihram to cover her face with a veil, niqab or a

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hand fan and the like. As a matter of caution, she should not cover even a part of the face. However, she can cover it while sleeping and there is no objection to covering part of the face in prayers (Salaat). 21)

BEING UNDER MALES:

A

SHADE

BY

One can be under a shade in two ways: (a) By using an umbrella, the roof of a vehicle, an aero plane, and the like. This is forbidden for men, in the state of Ihram, if the shade is above the head. However, it is allowed to remain under the shade of a moving cloud or if the shade falls on one side only, that is, pedestrians can walk beside a car producing a shade on one side or the like. As a matter of caution, riders must avoid shade unless the shade from both sides is so short that it does not cover the head and chest of the pilgrim. (b) By being under fixed objects like the shade of walls, tunnels, trees, mountains, etc. Being under such shade is allowed for a pilgrim in the state of Ihram whether he is riding or on foot. There is no objection in protecting oneself from the sun with one’s bare hands, although, as a matter of caution, it is better to avoid doing so.

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The meaning of avoidance of cover is that no protection be used against the sun, and as a matter of precaution, the rain. However, there is no objection in protecting oneself from wind, heat, cold, etc. It means that there is no objection to riding in a covered bus during the night, even if it is not raining, as a matter of precaution, even though one is protected against the wind. The prohibition of resorting to shading, discussed above, is confined to walking and covering a distance. Once a pilgrim, in a state of Ihram, arrives at a place, be it that he uses for accommodation or not, there is no objection to his moving under shade. This is treated in the same way as if a pilgrim was en route, in that he can remain in the shade of a house in which he is resting, or meeting friends, i.e. it is apparent that he is permitted to be under shade. The question, though, still remains as to whether a pilgrim is permitted to be under the shade of a moving object, once he settled and went about his business. Say, he had arrived in Makkah and wished to proceed to the Holy Mosque for Tawaaf and Sa’y, or once in Mina, he wished to proceed to the place of sacrifice or Jamaraat. It is very problematic (mushkilun jiddan) to pass a ruling, permitting it. Accordingly, and as a matter of precaution, one should avoid doing so.

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There is no objection to women or children being under shade or men out of necessity or fear of heat or cold. 22)

TAKING OUT BLOOD FROM THE BODY:

As a matter of caution, it is forbidden for a pilgrim in the state of Ihram to remove blood from his body in any way, be it by scratching, removing a tooth or the like. However, there is no objection in doing so out of necessity or to relieve pain. 23)

CUTTING NAILS:

It is forbidden for a pilgrim in the state of Ihram to cut his nails or part thereof, unless it is causing injury to him. For example, if part of the nail causes pain to the remainder of it, it is permissible, in the circumstances, to cut the nail. 24)

EXTRACTING TOOTH:

Scholars are unanimous in the view that extraction of tooth by a person in the state of Ihram is forbidden even if no blood comes out in the process.

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25)

CARRYING ARMS:

Carrying of arms is forbidden only in ordinary conditions but if there is necessity to carry them, for example, when there is fear of enemies or thieves, then there is no objection in doing so.

MATTERS FORBIDDEN INSIDE THE HARAM. The following acts are permanently forbidden whether a pilgrim is in the state of Ihram or not: (a)

Hunting in the Haram.

(b) Uprooting grass or cutting down tress in the Haram. However, there is no objection to grass being damaged in the course of ordinary walk. (c) It is not permissible to execute the religious punishment upon a person who, guilty of an act committed outside the Haram, has taken refuge inside the Haram. However, people should refrain from feeding such a person or communicating with him till he has no option but to leave the Haram and submit to the punishment. (d) It is highly discouraged to pick lost property within the Haram but if a person has 46

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picked it and finds no sign to recognize its owner, he may keep it for himself. As a matter of caution, however, it is recommended that he should give it in charity on behalf of its owner. If its price is more than one Dirham (3.456 grams. of silver) he should give notice for one year that he has found it; if it remains unclaimed, he must give it away in charity on behalf of the owner.

BOUNDARIES OF HARAM. The boundaries of Haram are: From North North-West North-East East South-East South-West

Tan’eem. Al-Hudaibiyyah, that is, Shamaisi. Thaniyyat Jabal-al-Maqta’. Batan Namirah. Ja’ranah. Idha’atul Laban.

The boundaries of Madinah are the mountains of Aa’ir and Wa’eer and the valleys of Waaqim and Laili. Although it is not obligatory to wear Ihram from Madinah, it is not permissible to cut the trees, especially the green ones, and, as a matter of caution, hunting is not permitted at all.

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RECOMMENDED ACTS IN MAKKAH. (a) Remembrance of Allah a great deal and the recitation of the Holy Qur’an. (b) Completion of the full recitation of the Holy Qur’an. (c)

Drinking the water of Zamzam.

(d) Keep looking at the Holy Ka’aba a great deal. (e) Make Tawaaf of the Holy Ka’aba ten times: thrice in the first part of the night, thrice at the end of the night, twice after dawn and twice after Zohr. (f) Three hundred and sixty Tawaaf be performed during the stay in Makkah and if it is not possible to do so, fifty two Tawaaf be performed and if it is not possible to do so either, then as many be performed as possible. (g) For the one performing the pilgrimage for the first time, to go inside the Holy Ka’aba and it is recommended to perform Ghusl before entering. (h) 48

Recite prayers (Salaat) in all the corners of

‘Umrah Mufradah

the Holy Ka’aba.

PLACE OF OFFERING SACRIFICE OF THE ANIMAL AS PENALTY (KAFFARA) If the penalty is for hunting in the course of an ‘Umrah Mufradah in the state of Ihram, the animal must be sacrificed in Makkah. As a matter of caution the same rule applies to any other penalty. If the penalty has become due on a pilgrim in the state of Ihram for hunting or otherwise but has not been fulfilled until after completion of the pilgrimage and arrival at home, he has the option to sacrifice the animal wherever he wishes.

DISTRIBUTION OF THE MEAT OF THE SACRIFICED ANIMAL All penalties incurred by a pilgrim must be given to the poor and needy. As a matter of caution he must refrain from eating it, and if he did so, as a matter of precaution, he must pay its price to the poor.

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:(ω) ϕ ˵ Ω˶ Ύ˷μϟ΍

ϥ ˸ ΍˶ Ϫ˶ Ϡ͉ϟ΍ Ϊ˵ ϓ˸ ϭ˴ ή˵ Ϥ˶ Θ˴ ό˸ Ϥ˵ ϟ˸ ΍ ϭ˴ Ν ͊ Ύ˴Τϟ˸ ΍˴ ϩ˵ Ϯ˸ ϋ ˵ Ω˴ ϥ ˸ ΍˶ ϭ˴ Ϣ˸ ϫ˵ Ύ˴τϋ ˸ ΍˴ ϩ˵ Ϯ˸ ϟ˵Ύ˴ γ ˴ Ύ˸ϤϬ˵ Α˴ Ύ˴Ο΍˴ Imam al-Sadiq (a.s.): The one who goes for Hajj and ‘Umrah are the guests of Allah, if they ask Him, He gives them, and when they pray to Him, He answers them.

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Chapter 3

Performance of ‘Umrah Mufradah

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:(ι) Ϳ ˶ ΍ ϝ˵ Ϯ˸ γ ˵ έ˴

Δ˴ Ϡ˴ ϴ˸ ό˴ ϟ˸ ΍ ϊ˵ Ϩ˴ Ϥ˸ Η˴ Γ˶ ή˴ Ϥ˸ ό˵ ϟ˸ ΍˴ϭ Ξ ͋Τ ˴ ϟ˸ ΍ Γ˵ ή˴ Μ˸ ϛ˴ The Messenger of Allah (s.a.w.w.): Performing many Hajj and ‘Umrah keeps away poverty.

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Performance of ‘Umrah Mufradah. There are seven obligations in ‘Umrah Mufradah:

FIRST WAJIB ACT 1)

IHRAM.

This is the FIRST obligation in ‘Umrah Mufradah. The subject has been discussed earlier in detail. Niyyah: I AM WEARING IHRAM FOR ‘UMRAH MUFRADAH MUSTAHAB QURBATAN ILALLAHI TA’ALA Immediately recite Talbiyah:

Ϛ ˴ ϟ˴ Ϛ ˴ ϳ˸ ή˶ η ˴ ϻ ˴ Ϛ ˴ ϴ˸ Β͉ ϟ˴ ˬ˴Ϛϴ˸ Β͉ ϟ˴ ͉ϢϬ˵ ͉Ϡϟ˴΍ Ϛ ˴ ϴ˸ Β͉ ϟ˴ Ϛ ˴ ϟ˴ Ζ ˴ Ϥ˴ ό˸ Ϩ͋ ϟ΍˴ϭ Ϊ˴ Ϥ˸ Τ ˴ ϟ˸ ΍ ϥ ͉ ΍˶ ˬ˴Ϛϴ˸ Β͉ ϟ˴ Ϛ ˴ ϴ˸ Β͉ ϟ˴ Ϛ ˴ ϟ˴ Ϛ ˴ ϳ˸ ή˶ η ˴ ϻ ˴ ˬ˴ϚϠ˸ Ϥ˵ ϟ˸ ΍˴ϭ

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SECOND WAJIB ACT 2)

TAWAAF. (CIRCUMAMBULATION)

This is the SECOND obligation in ‘Umrah Mufradah. Tawaaf means to circumambulate seven times continuously round the Ka’aba. Niyyah: I AM PERFORMING TAWAAF AROUND THE KA’ABA SEVEN ROUNDS FOR ‘UMRAH MUFRADAH WAJIB QURBATAN ILALLAHI TA’ALA

CONDITIONS FOR TAWAAF. (a) Formal purification, which is being in Wudhu, or Ghusl when applicable. If one performs Tawaaf without Wudhu whether deliberately, out of ignorance or by oversight, the Tawaaf is invalid. NOTE: If it is not possible to perform Wudhu for a reason not likely to change, Tayammum must be performed for the Tawaaf and if Tayammum is not possible the Tawaaf itself cannot be performed. When all hope of possibility fades, a deputy must be appointed to perform the Tawaaf on one’s behalf and, as a matter of recommended caution, one must also perform Tawaaf without Wudhu or Tayammum.

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(b) If in the course of the Tawaaf a pilgrim’s Wudhu breaks, then: (i) if he does so before completing the fourth round, the whole Tawaaf is invalid and he must repeat it after performing Wudhu; (ii) if it occurs involuntarily after completing the fourth round, he must interrupt the Tawaaf, perform Wudhu and complete the Tawaaf from where he had interrupted it; (iii) If it is done deliberately after completing the fourth round, then, as a matter of caution, he must complete the remaining Tawaaf after performing Wudhu and repeat the whole Tawaaf. (c) The body and the clothes of Ihram must be free from Najasah. The Najasah which is excusable in prayers - like blood of the size of less than a dirham - is not, as a matter of caution, excusable in Tawaaf. There is no objection in carrying anything which is Najis during Tawaaf. (d) A male circumcised.

pilgrim

must

have

been

(e) All the rules applicable to the clothes worn during prayers (Salaat) must be observed during Tawaaf as well. The clothes of Ihram have to be lawfully acquired (Mubah).

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OBLIGATIONS IN TAWAAF. There are eight obligations to be fulfilled in Tawaaf: (a) It must be commenced at Hajar-e-Aswad (The Black Stone) and as a matter of recommended precaution the entire body of the pilgrim must pass in front of the entire Stone. It is recommended to start a little before the Stone so that one is certain to be opposite it and the extra distance will provide assurance of a proper start. (b) Each round is completed at the Hajar-eAswad and in the last round it is recommended to proceed a little further after passing the Stone so that the extra distance covered provides assurance of its proper completion. (c) At all times during the Tawaaf, the Holy Ka’aba must be to the left of the pilgrim. If, because of great rush of the pilgrims, one faces the Holy Ka’aba or it is to one’s back or to the right, the distance covered in such pose will not be counted as part of Tawaaf. This rule is basic common sense as is also evident from the Tawaaf of the Holy Prophet (s.a.w.w.) when he did so riding. So there is no need for special effort to be made at the Hijr Ismail and at the corner. 56

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(d) Hijr Ismail must be included in the Tawaaf, that is to say, the pilgrim must go round the Hijr Ismail without entering it or climbing its wall. As a matter of precaution he must not touch the wall of the Hijr Ismail. (e) One must circumambulate keeping clear of the Holy Ka’aba and its projection known as Shaazarwaan. As a matter of precaution, one should not extend one’s arm towards the Shaazarwaan or the wall of the Holy Ka’aba to touch it. (f) One must circumambulate seven times continuously. Less than seven rounds will invalidate the Tawaaf and if more than seven rounds are made deliberately, the Tawaaf will be invalid too. (g) The seven rounds must follow each other without considerable interruption between them. (h) The Tawaaf must be performed by free movement of the pilgrim. If he was made to move by being pushed by the crowd that Tawaaf will not be acceptable.

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BOUNDARIES OF TAWAAF: Tawaaf must be performed between the Holy Ka’aba and Maqame Ibrahim (a.s.) which is a distance of twenty six and a half arm lengths (about 12 meters) and as one has to go round the wall of the Hijr Ismail, the distance there is reduced to six and a half arm lengths (about 3 meters). However, if one moves outside this ambit, it is acceptable, though Makrooh, particularly if one is unable to remain within the limits, or harm could befall him, if he did so. Nevertheless, where possible, observing Ehtiyat is recommended.

DEPARTING FROM THE BOUNDARIES OF TAWAAF: (a) If a pilgrim enters Hijr Ismail in the course of a Tawaaf, by oversight or out of ignorance, the round in which this occurs is invalid and there is no option but to repeat that round. The same rule applies, as a matter of caution, to walking on the wall of the Hijr or touching the wall of the Hijr. (b) If a person departs from the Tawaaf to the Shaazarwaan, the Tawaaf becomes invalid to the extent of the departure. As a matter of caution, after making good the distance, he should complete that round of Tawaaf and then repeat it.

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IRREGULARITIES IN TAWAAF: (a) If a pilgrim interrupts Tawaaf in order to obtain the benefit of praying at the earliest time or join congregational prayers or perform the recommended prayers, then he must complete that round of Tawaaf from where he interrupted it after completing his prayers. As a matter of caution, he should repeat the whole Tawaaf after completing it if the interruption was in the course of an obligatory Tawaaf and occurred before completing the fourth round

DOUBTS AS TO THE NUMBER OF ROUNDS: (a) If after the completion of the Tawaaf a doubt arises as to the number of rounds performed or the correctness of the Tawaaf, the doubt may be ignored. (b) If the pilgrim is sure of having performed seven rounds but has a doubt as to whether there was any addition, for example doubting if the last round is the eighth, the doubt should be ignored and the Tawaaf is valid. If, however, the doubt arises before the last round is completed, evidently the Tawaaf is invalid. The last round should, as a matter of precaution, be completed and the Tawaaf repeated.

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(c) It is permissible for a pilgrim to rely upon the count of rounds by his companion if the latter is certain of his count.

THIRD WAJIB ACT 3)

PRAYERS (SALAAT) AFTER COMPLETING TAWAAF.

This is the THIRD obligation. It consists of 2 Raka’ats to be prayed after the Tawaaf. Niyyah: I AM PRAYING TWO RAKA’ATS NAMAZ OF TAWAAF FOR ‘UMRAH MUFRADAH WAJIB QURBATAN ILALLAHI TA’ALA. (a) It is prayed like the morning (Fajr) prayers except that the pilgrim has the option to recite it aloud or in low whisper. (b) It is obligatory to pray close to Maqaam-eIbrahim (a.s.). Evidently it must be prayed behind it. If it is not possible to do so, one may pray on either side of it, in addition to praying far from the Maqaam but behind it. If this is not possible, any of the two is sufficient. However, if this is also not possible, then one may pray anywhere in the Mosque, as a matter of caution, as close to the Maqaam as possible. (c)

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The

prayers

must

be

performed

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immediately after the Tawaaf, i.e. there must not be a gap of time between the Tawaaf and the prayer. (d) If a pilgrim forgets to recite the prayers after Tawaaf and remembers after Sa’y, he should pray immediately at the Maqam and there is no need to repeat the Sa’y, although one may do so as a matter of caution. If he remembers in the course of the Sa’y, he should interrupt it and say the prayers at the Maqam and then return to complete the Sa’y from where he had interrupted it. If he remembers after departing from Makkah, it is obligatory to return and pray at the Maqam, if doing so will not cause inconvenience and if it is not possible to return, he should say the prayers wherever he remembers it. Even if it is possible to return to the boundary of the Haram, it is not necessary to do so.

FOURTH WAJIB ACT 4)

SA’Y.

This is the FOURTH obligation in ‘Umrah Mufradah. Niyyah: I AM PERFORMING SA’Y FOR ‘UMRAH MUFRIDAH WAJIB QURBATAN ILALLAHI TA’ALA. Sa’y is to be performed after the Tawaaf and the

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prayers of Tawaaf. Sa’y consists of seven rounds. The starting point for Sa’y is Safaa and from there to proceed to Marwah. This is counted as the first round. Then one must return to Safaa. This would be counted as the second round and so on. The process must be repeated until seven rounds are completed at Marwah. One should cover the whole distance between the two mountains during each round and there is no need to climb any of the mountains even though it is preferable and precautionary (awla and ahwat) to do so. As a matter of precaution, it is obligatory for performance of Sa’y to be continuous, i.e. there should not be a break between the rounds.

OBLIGATIONS OF SA’Y. (a) Though it is preferable, there is no obligation to be with Wudhu during Sa’y. (b) Sa’y is to be performed after Tawaaf and the prayers of Tawaaf. If it is performed before the Tawaaf or its prayers, it is obligatory to repeat it after performing them. (c) It is better but not necessary that the pilgrim must walk in Sa’y; it is permissible to ride on an animal or be carried by another person or pushed on a wheelchair.

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(d) It is necessary in Sa’y that a pilgrim must walk briskly between Safaa and Marwah and on the known track. (e) When walking to Marwah, one must face towards it and likewise when walking to Safaa, one must face towards it. It is not permissible to turn ones back to Marwah when walking towards it, or turn his back to Safaa when returning from Marwah. However, there is no objection to merely looking to the right, left or back in the course of the walk. (e) It is permitted to sit at Safaa or Marwah or between them to rest but, as a matter of caution, one must avoid sitting between Safaa and Marwah, except for those who are tired, or to pray at the earliest time. In these cases, one may complete the Sa’y from where it had been interrupted. (f) It is also permissible to interrupt Sa’y to attend to a need. Yet one should, as a matter of precaution, complete it and then repeat it. (g) It is recommended to perform Sa’y by walking in peace and dignity. At a certain distant between Safaa and Marwah there are two distinct minarets decked by green light. When men reach the first minaret they should hasten the pace till location of the second minaret, both ways. There

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is no such recommendation for women.

RULES OF SA’Y. (a) If a pilgrim is unable to perform the Sa’y personally even by being carried on the shoulders of another man or on a wheelchair, he may appoint an agent to perform the Sa’y on his behalf. (b) As a matter of caution, a pilgrim must not delay the performance of Sa’y after the Tawaaf and its prayers. Evidently, it is permissible to delay it till night time to overcome tiredness, or avoid hot weather. Nevertheless, it is not permissible to delay it to the next day.

DOUBTS IN SA’Y. (a) The rule on doubt concerning the number of rounds in Sa’y is the same as the rule for such doubts in the course of the Tawaaf. If there is any doubt on the number of rounds, the Sa’y is invalidated. (b) If having reached Marwah in the last round, a pilgrim has a doubt as to whether it was his seventh or ninth round, the doubt should be ignored and the Sa’y is valid. However, if the same doubt arises in the course of a round the Sa’y is invalidated and has to be performed 64

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again. (c) After Taqseer or Halaq there is no room for doubt in the number of rounds made. However, if the doubt arises before Taqseer then, if the doubt is whether additions were made to the rounds of Sa’y, it should be ignored but if the doubt is about omissions of rounds of Sa’y made, the Sa’y is invalid and must be repeated.

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FIFTH WAJIB ACT 5)

TAQSEER OR HALAQ

It is the FIFTH obligation in ‘Umrah Mufradah. Niyyah: I AM PERFORMING TAQSEER (OR HALAQ) TO BE RELIEVED OF IHRAM FOR ‘UMRAH MUFAIDAH WAJIB QURBATAN ILALLAHI TA’ALA The only prescribed way to become Muhil (to be relieved of Ihram) is Taqseer or Halaq. Taqseer means to cut some hair from the head or beard or moustache and it is not enough merely to pluck out hair. Halaq means shaving off the head completely. The female pilgrims are only required to do Taqseer in order to free themselves from the Ihram; they are not allowed to do Halaq.

RULES OF TAQSEER OR HALAQ Taqseer or Halaq is not obligatory immediately after completion of Sa’y. It is permissible to do Taqseer or Halaq wherever one pleases, whether near Marwah or at one’s house or elsewhere.

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SIXTH WAJIB ACT 6)

TAWAAFUN-NISAA.

This is the SIXTH obligation in ‘Umrah Mufradah. Niyyah: I AM PERFORMING TAWAAFUN-NISAA AROUND THE KA’ABA SEVEN ROUNDS FOR ‘UMRAH MUFRADAH WAJIB QURBATAN ILALLAHI TA’ALA Tawaafun-Nisaa is obligatory on both males and females. If the male fails to perform it, any woman becomes unlawful for him and if the woman omits to perform it, any man becomes unlawful for her. The procedures and rules regarding the Tawaafun-Nisaa and the prayers following it are the same as those for the Tawaaf for ‘Umrah Mufradah and the prayers after it. The only difference is the Niyyah. If a man fails to perform the Tawaafun-Nisaa, whether knowingly and deliberately or out of ignorance of the rule or through oversight, then any woman is forbidden to him until it is performed. If there is a problem for him to perform it personally, it is permissible for him to

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appoint an agent to do so on his behalf and when the agent has performed it on his behalf, his lawful women become permissible

SEVENTH WAJIB ACT 7)

PRAYERS (SALAAT) TAWAAFUN-NISAA.

AFTER

This is the SEVENTH and final obligation in ‘Umrah Mufradah Niyyah: I AM PRAYING TWO RAKA’ATS NAMAZ FOR TAWAAFUNNISAA FOR ‘UMRAH MUFRADAH WAJIB QURBATAN ILALLAHI TA’ALA.

FAREWELL TAWAAF (TAWAAF-UL-WIDAA) It is recommended that when the pilgrim intends to depart from Makkah, he should perform a Tawaaf of farewell followed by 2 Raka’ats Namaz for Tawaaf. In each round he should salute Hajar-ul-Aswad and Rukn-e-Yamani. He should thank and praise Allah, send Salawaat on the Holy Prophet and his pure progeny, and seek his desires. It is recommended to depart from the door of Hannateen and pause facing the Rukn-Shaami and seek from Allah the opportunity to return 68

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again. It is also recommended at the time of departure to purchase about one dirham (3.65 grams of silver) worth of dates and distribute among the poor.

SALUTATION TO THE HOLY PROPHET MUHAMMAD (S.A.W.W.) AND HIS PURE PROGENY (A.S.)

It is very strongly recommended that the pilgrim should go to Madinah and visit the Holy Prophet (s.a.w.w.), his pure and truthful daughter (a.s.) and the Imams (a.s.) in the Baqii’.

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The Holy Prophet Muhammad (s.a.w.w.):

“The water of Zamzam is a cure for whatever (ailment) it is taken for.”

Biharul Anwar, Vol. 96, Page 245

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Chapter 4

Important Matters

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Imam Muhammad Al-Baquir [a.s.]:

“As long as a person is looking at the Ka’aba, good deeds will be written (in his record) and one’s evil deeds will be erased until one turn’s away one’s glance (from the Ka’aba).” Biharul Anwar, Vol. 96, Page 65

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IMPORTANT MATTERS TO NOTE (1) It is not permissible to do Wudhu with the water fountains dedicated for drinking in Makkah and Madinah. Of course, those who had done Wudhu with such water in the past, their wudhu is valid because of their ignorance about the ruling. (2) The Saudi Government prohibits the use of Clay Tablets in Masjid-ul-Haraam or in Masjid-ul-Nabavi. In view of the fact that the entire Masjid-us-Haraam and Masjid-ul-Nabavi have floors of natural stone, Sajdah is, therefore, allowed on these floors. Certain parts of these Mosques are covered with carpets and since Sajdah is not valid on the carpet one has to look for open spaces in between the carpets for performing of Sajdah in Salaat. Alternatively while going to these two Mosques one may carry with him a straw mat and perform Sajdahs on it. (3) Even if the stay in Makkah and Madinah is less than 10 days one has the option to pray either Kasr or Tamaam inside Makkah and Madinah including their newly developed suburbs. If one stays for complete 10 days or more, then full prayers apply.

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RULES APPLICABLE TO WOMEN ONLY It is adequate for ladies to wear their normal dress in Ihram provided that the dress fulfils all the other conditions of Ihram. Though in normal circumstances silk is Haraam (forbidden for men only), it is important that ladies also do not use any dress of silk when they are in Ihram. When a woman experiences menses while performing Tawaaf, she must come out of the Masjid-ul-Haraam immediately. After completion of Tawaaf and its prayers, if a woman is not certain whether her menses began after the Tawaaf and its Prayers or during or before, her Tawaaf will be valid. If a woman gets her menses before wearing Ihram, then the best course will be to remain in Madinah or Jeddah, wait for completion of her menses and then proceed to Meeqat for wearing Ihram and subsequently perform her ‘Umrah Mufradah. If she is unable to stay back because of certain valid Shar’i reason, then she can wear Ihram at Meeqat, recite Talbiyah and proceed to Makkah and perform ‘Umrah Mufradah after becoming free of menses. If that is also not possible because of certain valid Shar’i reason, then she can appoint a Naib (representative) to

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perform Tawaaf and its Prayers on her behalf. Then she will perform Sa’y and Taqseer herself and again her Naib will perform Tawaafun-Nisaa and its Prayers on her behalf.

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Imam Ja’ffar As-Sadiq (a.s.):

“Ismail (a.s.) buried his mother (Hajrah) in the (area) of the Hijr and than built a semicircle shaped wall over it so that people would not step upon her grave.” Biharul Anwar, Vol. 96, Page 204

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Chapter 5

Duas during Tawaaf

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DU’AS RECITED WHILE PERFORMING TAWAAF It has been reported from Muawiyah bin Ammar, quoting Abi Abdillah (a.s.), as saying that, during Tawaaf, the following supplication be said:

ϲ ˸ θ ˶ Ϥ˸ ϳ˶˵ ϱ ˸ ά˶ ϟ΍ Ϛ ˴ Ϥ˶ γ ˸ Ύ˶Α Ϛ ˴ ϟ˵Ύ˴γ ˸ ΍˴ ϲ ͋ ϧ· Ϣ˴ Ϭ˵ Ϡ˷ϟ˴΍ Ϫ˶ Α˶ ϲ ˸ θ ˶ Ϥ˸ ϳ˵ Ύ˴Ϥ˴ϛ ˯˶ Ύ˴Ϥϟ˸ ΍ Ϟ ˶ Ϡ˴σ ˴ ԻϰϠ˴ϋ Ϫ˶ Α˶ Ϛ ˴ Ϥ˶ γ ˸ Ύ˶Α Ϛ ˴ ϟ˵Ύ˴γ ˸ ΍˴ϭ˴ ˬ˶νέ˸ ϻ ˴ ΍ Ω˶ Ϊ˴ Ο ˵ ԻϰϠ˴ϋ Ϛ ˴ ϟ˵Ύ˴γ ˸ ΍˴ϭ˴ ˬ˴Ϛη ˵ ή˸ ϋ ˴ Ϫ˵ ϟ˴ ΰ͊ Θ˴ Ϭ˸ ϳ˴ ϱ ˸ άϟ΍ ˬ˴ϚΘ˶ Ϝ˴ ΋˶ ϼ ˴ ϣ˴ ϡ˵ ΍˴Ϊϗ˸ ΍˴ Ϫ˵ ϟ˴ ΰ͊ Θ˴ Ϭ˸ Η˴ ϱ ˸ ά˶ ϟ͉΍ Ϛ ˴ Ϥ˶ γ ˸ Ύ˶Α Ϫ˶ Α˶ ϙ ˴ Ύ˴ϋΩ˴ ϱ ˸ ά˶ ϟ͉΍ Ϛ ˴ Ϥ˶ γ ˸ Ύ˶Α Ϛ ˴ ϟ˵Ύ˴γ ˸ ΍˴ϭ˴ Ζ ˴ Β˸ Π ˴ Θ˴ γ ˸ Ύ˴ϓ έ˶ Ϯ˸ τ ͊ ϟ΍ ΐ ˶ ϧ˶ Ύ˴Ο Ϧ ˸ ϣ˶ Իϰγ˸Ϯϣ˵ Ϛ ˴ ϟ˵Ύ˴γ ˸ ΍˴ϭ˴ ˬ˴ϚϨ˸ ϣ͋ Δ˱ Β͉ Τ ˴ ϣ˴ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ζ ˴ ϴ˸ Ϙ˴ ϟ˸ ΍˴ϭ˴ ˬ˵Ϫϟ˴ ϰ͉Ϡλ ˴ Ϊ˳ Ϥ͉ Τ ˴ Ϥ˵ ϟ˶ Ϫ˶ Α˶ Ε ˴ ή˸ ϔ˴ Ϗ ˴ ϱ ˸ ά˶ ϟ͉΍ Ϛ ˴ Ϥ˶ γ ˸ Ύ˶Α Ύ˴ϣϭ˴ Ϫ˶ Β˶ ϧ˸ Ϋ˴ Ϧ ˸ ϣ˶ ϡ˴ Ϊ˴ Ϙ͉ Η˴ Ύ˴ϣ Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϥ ˸ ΍˴ ˬ˴ϚΘ˶ Ϥ˴ ό˸ ϧ˶ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ζ ˴ Ϥ˸ Ϥ˴ Η˸ ΍˴ϭ˴ ˬ˴ήΧ ͉ Ύ˴Η˴ .ϲ ˸ Α˶ Ϟ ˴ ό˴ ϔ˸ Η˴ 78

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O Allah! I beseech You by Your Name which makes possible motion in the darkness of water as it does on land. I beseech you by Your Name which makes Your Arsh (Throne) swing. I beseech You by Your Name which puts in motion the feet of Your angels. I beseech You by Your Name by which Moosa (Moses) supplicated to You on Mount Sinai and You granted his supplication and met him with love. I beseech You by Your Name by which You granted forgiveness to Muhammad (s.a.w.w.) of his past and future sins and completed Your bounty on him, treat me with (ask for forgiveness) When you reach the gate of the Holy Ka’aba, pray for Muhammad (s.a.w.w.) and his holy progeny (a.s.) and say between Rukn-ul-Yamaani and the Black Stone

ϲ˶ϓ ϭ˴ Δ˱ Ϩ˴ δ ˴ Σ ˴ Ύ˴ϴϧ˸ Ϊ͊ ϟ΍ ϲ˶ϓ Ύ˴ϨΗ˶ ΁ Ύ˴ϨΑ͉ έ˴ έ˶ Ύ͉Ϩϟ΍ Ώ ˴ ΍˴άϋ ˴ Ύ˴Ϩϗ˶ ϭ˴ Δ˱ Ϩ˴ δ ˴ Σ ˴ Γ˳ ή˴ Χ ˶ ϵ΍ O Allah! grant me goodness in this world and in the Hereafter and save me from the fire of Hell. And say during Tawaaf:

ϒ ˲ ΋˶ Ύ˴Χ ϲ͋ϧ˶ ΍˶ ϭ˴ ή˲ ϴ˸ Ϙ˶ ϓ˴ Ϛ ˴ ϴ˸ ϟ˴ ΍˶ ϲ͋ϧ΍˶ ͉ϢϬ˵ ͉Ϡϟ˴΍ 79

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ϝ˸ Ϊ͋ Β˴ Η˵ ϻ˴ ϭ˴ ϲ˶Ϥδ ˸ Ο ˶ ή˸ ϴ͋ ϐ˴ Η˵ ϼ ˴ ϓ˴ ή˲ ϴ˸ Π ˶ Θ˴ δ ˸ ϣ˵ ϲ˶Ϥγ ˸ ΍˶

I am in need for Your Mercy, fearful and seeking Your refuge. Do not change my body or my name. Imam Sadiq (a.s.) has said that when Ali bin Husayn (a.s.) reached the Hijr (enclosure) of Ismail (a.s.) before reaching the Meezaab, he would raise his head and say while looking at the Meezaab:

ϭ˴ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ Α˶ Δ˴ Ϩ͉ Π ˴ ϟ˸ ΍ ϲ˶ϨϠ˸ Χ ˶ Ω˸ ΍ ͉ϢϬ˵ ͉Ϡϟ˴΍ ϲ˶Ϩϓ˶ Ύ˴ϋ ϭ˴ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ Α˶ έ˶ Ύ͉Ϩϟ΍ Ϧ ˴ ϣ˶ ϲ˶ϧή˸ Ο ˶ ΍˴ ϕ ˶ ί˸ ή͋ ϟ΍ Ϧ ˸ ϣ˶ ϲ ͉ Ϡ˴ ϋ ˴ ϊ˸ γ ˶ ϭ˸ ΍˴ ϭ˴ Ϣ˶ Ϙ˴ δ ͊ ϟ΍ Ϧ ˴ ϣ˶ Ϧ ͋Τ ˶ ϟ˸ ΍ Δ˶ Ϙ˴ δ ˴ ϓ˴ ή͉ η ˴ ϲ͋Ϩϋ ˴ ΃˸ έ˴ Ω˸ ΍ ϭ˴ ϝ˶ ϼ ˴Τ ˴ ϟ˸ ΍ ϭ˴ Ώ ˶ ή˴ ό˴ ϟ˸ ΍ Δ˶ Ϙ˴ δ ˴ ϓ˴ ή͉ η ˴ ϭ˴ β ˶ ϧ˸ ϻ˶ ΍ ϭ˴ Ϣ˶ Π ˴ ό˴ ϟ˸ ΍

O Allah! place me in Heaven by Your Mercy, save me, by Your Mercy, from the fire, protect me from evil, increase for me lawful sustenance, and save me from the viciousness of the jinn, men, Arabs and non-Arabs.

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It has been authentically reported from Abi Abdillah (a.s.) that when you reach the back of Holy Ka’aba having passed the Hijr (enclosure) of Ismail (a.s.), say:

ϡ˶ ή˴ Ϝ˴ ϟ˸ ΍˴ϭ Ω˶ Ϯ˸ Π ˵ ϟ˸ ΍˴ϭ ϝ˶ Ϯ˸ τ ͉ ϟ΍˴ϭ Ϧ ͋ Ϥ˴ ϟ˸ ΍ ΍˴Ϋ Ύ˴ϳ ˬ˸ϲϟ˶ Ϫ˵ ϔ˸ ϋ ˶ Ύ˴πϓ˴ ϒ ˲ ϴ˸ ό˶ ο ˴ ϲ ˸ Ϡ˶ Ϥ˴ ϋ ˴ ϥ ͉· .Ϣ˵ ϴ˸ Ϡ˶ ό˴ ϟ˸ ΍ ϊ˵ ϴ˸ Ϥ˶ ͉δϟ΍ Ζ ˴ ϧ˸ ΍˴ Ϛ ˴ ϧ͉ · ϲ ˸ Ϩ͋ ϣ˶ Ϫ˵ Ϡ˸ Β͉ Ϙ˴ Η˴ ϭ˴ O one of bounty, might, generosity and nobility, my devotions are weak, make them stronger and accept them from me, verily You are All-Hearing, All-Knowing. It has been reported from Abul Hassan Ridha (a.s.) that on reaching the Rukn-ul-Yamaani, one should raise hands in supplication and say:

ϖ ˴ ϟ˶ Ύ˴Χϭ˴ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍ ϲ ͉ ϟ˶ ϭ˴ Ύ˴ϳ Ϳ ˵ ΍˴ Ύ˴ ϳ Ϣ˵ ό˶ Ϩ˸ Ϥ˵ ϟ˸ ΍˴ϭ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍ ϕ ˴ ί˶ ΍˴έϭ˴ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ Ύ˶Α ϥ ˵ Ύ͉ϨϤ˴ ϟ˸ ΍˴ϭ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ Ύ˶Α ԻϰϠ˴ϋϭ˴ ϲ ͉ Ϡ˴ ϋ ˴ Δ˶ ϴ˴ ϓ˶ Ύ˴όϟ˸ Ύ˶Α Ϟ˵ π ͉ ϔ˴ Θ˴ Ϥ˵ ϟ˸ ΍˴ϭ 81

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Ύ˴ ϴ˸ ϧ͊Ϊϟ΍ Ϧ ˵ Ϥ˸Σέ˴ Ύ˴ϳ ˬ˴ϚϘ˴ Ϡ˸ Χ ˴ ϊ˶ ϴ˸ Ϥ˶ Ο ˶ ԻϰϠ˴ϋ Ϟ͋ λ ˴ ˬΎ˴ϤϬ˵ Ϥ˵ ϴ˸ Σ ˶ έ˴ ϭ˴ Γ˶ ή˴ Χ ˶ ϵ΍˴ϭ ˬ˴Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍ Ύ˴Ϩϗ˸ ί˵ έ˸ ΍˴ϭ Ϊ˳ Ϥ͉ Τ ˴ ϣ˵ ϝ˶ ΁͉ϭ Ϊ˳ Ϥ͉ Τ ˴ ϣ˵ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍ ϡ˴ Ύ˴ϤΗ˴ ϭ˴ ˬ˶Δϴ˴ ϓ˴ Ύ˴όϟ˸ ΍ ϡ˴ ΍˴ϭΩ˴ ϭ˴ Ύ˴ ϴ˸ϧΪ͊ ϟ΍ ϲ ˸ ϓ˶ ˬ˶Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍ ή˴ Ϝ˸ η ˵ ϭ˴ .Ϧ ˴ ϴ˸ Ϥ˶ Σ ˶ ΍͉ήϟ΍ Ϣ˴ Σ ˴ έ˸ ΍˴ Ύ˴ϳˬ˶Γή˴ Χ ˶ ϵ΍˴ϭ

O Allah! O Controller of health and its Provider, One who grants it, One who bestows it as a reward or as a grace on me and all creation, O Merciful in this world and in the hereafter, shower Muhammad (s.a.w.w.) and his progeny (a.s.) with Your blessings, grant me health, lasting and complete and thankfulness for it, in this world and in the hereafter, by Your mercy, O Most Merciful of the merciful. It has been reported from Abi Abdillah (a.s.) that when a pilgrim completes the Tawaaf and reaches the Mustajaar which is a little before the Rukn-ul-Yamaani, he should stretch his hands on the Holy Ka’aba, cling to it and say:

ˬ˴ϙΪ˶ Β˸ ϋ ˴ Ϊ˵ Β˸ ό˴ ϟ˸ ΍˴ϭ ˬ˴ϚΘ˵ ϴ˸ Α˴ Ζ ˵ ϴ˸ Β˴ ϟ˸ ΍˴ ͉ϢϬ˵ ˷Ϡϟ˴΍ .έ˶ Ύ͉Ϩϟ΍ Ϧ ˴ ϣ˶ Ϛ ˴ Α˶ ά˶ ΋˶ Ύ˴όϟ΍ ϥ ˵ Ύ˴Ϝϣ˴ ΍˴άϫ˴ ϭ˴ 82

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O Allah! this House is Yours and this creature is Yours and this is the place for taking refuge in You from the fire of Hell. Then make confession of your sins for there is no faithful who makes confessions to his Lord in this place without Allah forgiving him, Allah willing, and say:

Ν ˵ ή˴ ϔ˴ ϟ˸ ΍˴ϭ Ρ ˵ ϭ˸ ͉ήϟ΍ Ϛ ˴ Ϡ˶ Β˴ ϗ˶ Ϧ ˸ ϣ˶ ͉ϢϬ˵ ˷Ϡϟ˴΍ ϒ ˲ ϴ˸ ό˶ ο ˴ ϲ ˸ Ϡ˶ Ϥ˴ ϋ ˴ ϥ ͉ · ͉ϢϬ˵ ˷Ϡϟ˴΍ ˬ˵Δϴ˴ ϓ˶ Ύ˴όϟ˸ ΍˴ϭ Ζ ˴ ό˸ Ϡ˴ σ ͉ ΍ Ύ˴ϣ ϲ ˸ ϟ˶ ή˸ ϔ˶ Ϗ ˸ ΍˴ϭ ˬ˸ϲϟ˶ Ϫ˵ ϔ˸ ϋ ˶ Ύ˴πϓ˴ .Ϛ ˴ Ϙ˶ Ϡ˸ Χ ˴ ԻϰϠ˴ϋ ϲ ˴ ϔ˶ Χ ˴ ϭ˴ ˬ˸ϲϨ͋ ϣ˶ Ϫ˶ ϴ˸ Ϡ˴ ϋ ˴

O Allah! comfort, success and health come from You. O Allah! my devotions are weak and so grant them strength and forgive me the sins which are so apparent to You but concealed from Your creatures. Then seek refuge in Allah from the fire of Hell and engross yourself in supplication. Then hold the Rukn-ul-Yamaani as is stated in another report from him. Then kiss the Rukn-ulYamaani and the corner where the Black Stone is placed and say:

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ϙ ˸ έ˶ Ύ˴Αϭ˴ ˬ˸ϲϨ˶ Θ˴ ϗ˸ ί˴ έ˴ Ύ˴ϤΑ˶ ϲ ˸ Ϩ˶ ό˸ Ϩ˶˷ ϗ˴ Ϣ˴˷ Ϭ˵ Ϡ˷ϟ΍˴ .ϲ ˸ Ϩ˶ Θ˴ ϴ˸ Η˴ ΁ Ύ˴Ϥϴ˸ ϓ˶ ϲ ˸ ϟ˶

O Allah! grant me contentment in the sustenance You have provided me and bestow Your blessings on it. It is recommended to hold on to each corner of the Holy Ka’aba in each Tawaaf and when holding the Black Stone say:

ϲ ˸ ϗ˶ Ύ˴Μϴ˸ ϣ˶ ϭ˴ ˬΎ˴ϬΘ˵ ϳ˸ Ω͉ ΍˴ ϲ ˸ Θ˶ ϧ˶ Ύ˴ϣ˴ .Γ˶ Ύ˴ϓ΍˴ϮϤ˵ ϟ˸ Ύ˶Α ϲ ˸ ϟ˶ Ϊ˴ Ϭ˴ θ ˸ Θ˴ ϟ˶ ˬ˵ϪΗ˵ Ϊ˴ϫΎ˴όΗ˴

I have discharged the trust reposed with me and fulfilled my promise so that You can be the witness of my fulfillment.

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Chapter 6

Duas during Sa’y

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DU’AS RECITED WHILE PERFORMING SA’Y It is recommended to depart to Safaa, with peace and serenity, by the door facing the Black Stone. On arrival, one should look at the Holy Ka’aba and concentrate on the corner with the Black Stone, praise Allah and narrate His bounties and then say: 7 times each of the following three Tasbeeh:

(ή˴Βϛ˴΍ Ϳ ˵ ΍˴)˴ All praise belongs to Allah (Ϳ ˶ Ϊ˵ Ϥ˴Τϟ˸ ΍˴) There is no god, but Allah (˵Ϳ΍ ϻ ͉ ΍˶ Ϫ˴ ϟ˶΍ ϻ˴ ) Allah is great ˵

Then say 3 times:

Ϫ˵ ϟ˴ ˬ Ϫ˵ ϟ˴ Ϛ ˴ ϳ˸ ή˶ η ˴ ϻ˴ ϩ˵ Ϊ˴ Σ ˸ ϭ˴ Ϳ ˵ ΍ ϻ͉ · Ϫ˴ ϟ· ϻ˴ ˬ˵Ζϴ˸ Ϥ˶ ϳ˵ ϭ˴ ϲ ˸ ϴ˶ Τ ˸ ϳ˵ ˬ˵ΪϤ˸ Τ ˴ ϟ˸ ΍ Ϫ˵ ϟ˴ ϭ˴ Ϛ ˵ Ϡ˸ Ϥ˵ ϟ˸ ΍ ͋Ϟϛ˵ ԻϰϠ˴ϋ Ϯ˴ ϫ˵ ϭ˴ ˬ˵ΕϮ˸ Ϥ˵ ϳ˴ ϻ˴ ϲ ͇Σ ˴ Ϯ˴ ϫ˵ ϭ˴ ή˲ ϳ˸ Ϊ˶ ϗ˴ ˯˳ ϲ ˸ η ˴

There is no God except Allah, He is One without any partner. All domain belongs to Him and all

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praise is due to Him. He gives life and takes it away. He has always been alive and will never die. All goodness emanates from Him and He is powerful over all things. Followed by

Ϊ˳ Ϥ͉ Τ ˴ ϣ˵ ϝ˶ ΁͉ϭ Ϊ˳ Ϥ͉ Τ ˴ ϣ˵ ԻϰϠ˴ϋ Ϟ͋ λ ˴ Ϣ͉ Ϭ˵ Ϡϟ˴΍

O Allah! Send Your blessings on Muhammad (s.a.w.w.) and his progeny. Then say 3 times each of the following:

ˬ˴Ύϧ˴΍Ϊ˴ϫ Ύ˴ϣ ԻϰϠ˴ϋ Ϳ ˶ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ ή˵ Β˴ ϛ˴΍ Ϳ ˵ ΍˴ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ϭ ˬ˴Ύϧ˴ϻϭ˸ ΍˴ Ύ˴ϣ ԻϰϠ˴ϋ Ϳ ˶ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ϭ ϲ ͋Τ ˴ ϟ˸ ΍ Ϳ ˶ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ϭ ˬ˶ϡϮ˸ ϴ͊ Ϙ˴ ϟ˸ ΍ ϲ ͋Τ ˴ ϟ˸ ΍ Ϳ ˶ Ϣ˶ ΋˶ ΍͉Ϊϟ΍ Allah is Great; He has granted us guidance. All praise is to Allah; He has showered us with bounties. All praise is to Allah who is Living and Eternal and all praise is ever due to Him.

ϥ ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ ˬ˵Ϳ΍ ϻ͉ · Ϫ˴ ϟ· ϻ˴ ϥ ˸ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ϻ͉ · Ϊ˵ Β˵ ό˸ ϧ˴ ϻ˴ ˬ˵Ϫϟ˴ Ϯ˸ γ ˵ έ˴ ϭ˴ ϩ˵ Ϊ˴ Β˸ ϋ ˴ ΍˱Ϊ͉ϤΤ ˴ ϣ˵ 87

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ϩ˴ ή˶ ϛ˴ Ϯ˸ ϟ˴ ϭ˴ Ϧ ˵ ϳ˸ ͋Ϊϟ΍ Ϫ˵ ϟ˴ Ϧ ˴ ϴ˸ μ ˶ Ϡ˶ Ψ ˸ ϣ˵ ˬ˵ϩΎ͉ϳ· ϥ ˴ Ϯ˸ ϛ˵ ή˶ θ ˸ Ϥ˵ ϟ˸ ΍

I bear witness that there is no God except Allah, and I bear witness that Muhammad is His servant and Messenger. We do not worship anyone except Him, sincere in our faith, however averse may the polytheists be.

Δ˴ ϴ˴ ϓ˶ Ύ˴όϟ˸ ΍˴ϭ Ϯ˴ ϔ˸ ό˴ ϟ˸ ΍ Ϛ ˴ ϟ˵Ύ˴ γ ˸ ΍˴ ϲ ˸ ϧ͋ ΍˶ ͉ϢϬ˵ ˷Ϡϟ˴΍ Γ˴ήΧ ˶ ϵ΍˴ϭ Ύ˴ ϴ˸ϧΪ͊ ϟ΍ ϲ ˸ ϓ˶ Ϧ ˴ ϴ˸ Ϙ˶ ϴ˴ ϟ˸ ΍˴ϭ O Allah! I beseech You for forgiveness, health and firmness in faith in this world and in the Hereafter.

ϲ ˸ ϓ˶ ϭ͉ Δ˱ Ϩ˴δΣ ˴ Ύ˴ ϴ˸ ϧ͊Ϊϟ΍ ϲ ˸ ϓ˶ Ύ˴ Ϩ˶Η΁ ͉ϢϬ˵ ˷Ϡϟ˴΍ έ˶ Ύ͉Ϩϟ΍ Ώ ˴ ΍˴ά˴ϋ Ύ˴ Ϩ˶ϗϭ͉ Δ˱ Ϩ˴δΣ ˴ Γ˶ ή˴ Χ ˶ ϵ΍ O Allah! Grant us the virtues of this world and in the Hereafter and spare us the fire of Hell. Then say 100 times each of the following tasbeeh:

(ή˵ Β˴ ϛ˴΍ Ϳ ˵ ΍˴)˴ There is no god, but Allah (˵Ϳ΍ ϻ ͉ ΍˶ Ϫ˴ ϟ˶΍ ϻ˴ ) Allah is great

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(˶Ϫϟ ϝ˵ ΪϤ˴Τϟ˸ ΍˴) Glory is for Allah Ϳ΍ ϥ ˴ Ύ˴ΤΒ˸ γ ˵ All praise belongs to Allah

Then say:

ΰ˴ Π ˴ ϧ˸ ΍˴ ˬ˵ϩΪ˴ Σ ˸ ϭ˴ ϩ˵ Ϊ˴ Σ ˸ ϭ˴ Ϳ ˵ ΍ ϻ͉ · Ϫ˴ ϟ· ϻ˴ Ώ ˴ ΍˴ΰΣ ˸ ϻ˴ ΍ ΐ ˴ Ϡ˴ Ϗ ˴ ϭ˴ ˬ˵ϩΪ˴ Β˸ ϋ ˴ ή˴ μ ˴ ϧ˴ ϭ˴ ϩ˵ Ϊ˴ ϋ ˸ ϭ˴ ˬ˵ΪϤ˸ Τ ˴ ϟ˸ ΍ Ϫ˵ ϟ˴ ϭ˴ ˬ˵ϚϠ˸ Ϥ˵ ϟ˸ ΍ Ϫ˵ Ϡ˴ ϓ˴ ˬ˵ϩΪ˴ Σ ˸ ϭ˴ ϲ ˸ ϓ˶ ϲ ˸ ϟ˶ ϙ ˸ έ˶ Ύ˴ Α ͉ϢϬ˵ ˷Ϡϟ˴΍ ˬ˵ϩΪ˴ Σ ˸ ϭ˴ ϩ˵ Ϊ˴ Σ ˸ ϭ˴ ϲ ˸ ϧ͋ ΍˶ ͉ϢϬ˵ ˷Ϡϟ˴΍ ˬ˶ΕϮ˸ Ϥ˴ ϟ˸ ΍ Ϊ˴ ό˸ Α˴ Ύ˴Ϥϴ˸ ϓ˶ ϭ˴ Ε ˶ Ϯ˸ Ϥ˴ ϟ˸ ΍ ˬ˶ϪΘ˶ θ ˴ Σ ˴ ϭ˴ ϭ˴ ή˶ Β˸ Ϙ˴ ϟ˸ ΍ Δ˶ Ϥ˴ Ϡ˸ χ ˱ Ϧ ˸ ϣ˶ Ϛ ˴ Α˶ Ϋ˶ Ϯ˸ ϋ ˵ ΍˴ ϻ˴ ϡ˴ Ϯ˸ ϳ˴ Ϛ ˴η ˶ ή˸ ϋ ˴ Ϟ˶˷ χ ˶ ϲ ˸ ϓ˶ ϲ ˸ Ϩ˶ Ϡ͉χ ˶ ΍˴ ͉ϢϬ˵ ˷Ϡϟ˴΍ .Ϛ ˴ Ϡ͊χ ˶ ϻ͉ · Ϟ͉ χ ˶

There is no God but Allah, He is only One, He has accomplished His promise, He has helped His servant and singly overpowered the groups of infidels. All domain belongs to Him and all praise is due to Him, Him alone. O Allah! Bless my death and what happens after it. O Allah! I seek refuge from the darkness and loneliness of the grave. O Allah! Grant me shelter under the 89

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shade of your Throne on the day when there will be no shelter except Yours. Then say:

ˬ˴Ϣϴ˸ Σ ˶ ή͉ ϟ΍ Ϧ ˴ ϤΣ͉ήϟ΍ Ϳ ˴ ΍ω ˵ Ω˶ Ϯ˸ Θ˴ γ ˸ ΍˴ ϲ ˸ δ ˶ ϔ˸ ϧ˴ ϭ˴ ϲ ˸ Ϩ˶ ϳ˸ Ω˶ Ϫ˵ ό˵ ΋˶ ΍˴Ωϭ˴ ϊ˵ ϴ˸ π ˶ Η˴ ϻ˴ ϱ ˸ ά˶ ϟ͉΍˴ Ϛ ˴ Α˶ Ύ˴Θϛ˶ ԻϰϠ˴ϋ ϲ ˸ Ϩ˶ Ϡ˸ Ϥ˶ ό˸ Θ˴ γ· Ϣ˴ Ϭ˵ Ϡ˷ϟ˴΍ ˬ˸ϲϠ˶ ϫ˸ ΍˴ϭ˴ ˬ˶ϪΘ˶ Ϡ͉ϣ˶ ԻϰϠ˴ϋ ϲ ˸ Ϩ˶ ϓ͉ Ϯ˴ Η˴ ϭ˴ ˬ˴Ϛϴ˶˷ Β˶ ϧ˴ Δ˶ Ϩ͉ γ ˵ ϭ˴ .Δ˶ Ϩ˶ Θ˴ ϔ˶ ϟ˸ ΍ Ϧ ˴ ϣ˶ ϲ ˸ ϧ˶ ά˸ ϋ ˶ ΍˴ϭ˴

I leave my religion, myself and family in the hands of Allah, the Merciful, the Beneficent, who does not let anything deposited with Him to be lost. O Allah! Keep me steadfast in following Your Book and the practices of your Prophet, keep me among his followers until my death and save me from dissension. It has been reported from Imam Ali (a.s.) that when one climbs the Safaa, one should face the Holy Ka’aba, raise one’s hands in supplication and say:

Ϫ˵ Θ˵ Β˴ϧΫ˸ ΍˴ ΐ ˳ ϧ˸ Ϋ˴ ͉Ϟϛ˵ ϲ ˸ ϟ˶ ή˸ ϔ˶ Ϗ ˸ ΍ ͉ϢϬ˵ ˷Ϡϟ˴΍ ˬ˶Γή˴ ϔ˶ ϐ˸ Ϥ˴ ϟ˸ Ύ˶Α ϲ ͉ Ϡ˴ ϋ ˴ Ϊ˸ ό˵ ϓ˴ Ε ˵ Ϊ˸ ϋ ˵ ϥ ˸ Έ˴ϓ ˬ˲ςϗ˴ 90

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͉ϢϬ˵ ˷Ϡϟ˴΍ ˬ˵Ϣϴ˸ Σ ˶ ͉ήϟ΍ έ˵ Ϯ˸ ϔ˵ ϐ˴ ϟ˸ ΍ Ζ ˴ ϧ˸ ΍˴ Ϛ ˴ ϧ͉ Έ˴ϓ Ϟ˴όϔ˸ Η˴ ϥ· Ϛ ˴ ϧ͉ Έ˶ϓ ˬ˵ϪϠ˵ϫ˸ ΍˴ Ζ ˴ ϧ˸ ΍˴ Ύ˴ϣ ϲ ˸ Α˶ Ϟ˸ ό˴ ϓ˸ ΍ ϥ ˸ ·˴ϭ ˬ˸ϲϨ˶ Ϥ˵ Σ ˴ ή˸ Η˴ Ϫ˵ Ϡ˵ϫ˴΍ Ζ ˴ ϧ˸ ΍˴ Ύ˶ϣ ϲ ˸ Α˶ Ύ˴ ϧ˴΍ϭ˴ ˬ˸ϲΑ˶ ΍˴ά˴ϋ Ϧ ˸ϋ ˴ ϲ ˲ Ϩ˶ Ϗ ˴ Ζ ˴ ϧ˸ Ύ˴ ϓ˴ ϲ ˸ Ϩ˶ Α˸ ά˶˷ ό˴ Η˵ Ύ˴ ϧ˴΍ Ϧ ˸ ϣ˴ Ύ˴ ϴ˴ϓ ˬ˴ϚΘ˶ Ϥ˴ Σ ˸ έ˴ Իϰϟ· Ν ˲ Ύ˴ Θ˸Τϣ˵ ͉ϢϬ˵ ˷Ϡϟ˴΍ ˬ˸ϲϨ˶ Ϥ˸ Σ ˴ έ˸ ΍ Ϫ˶ Θ˶ Ϥ˴ Σ ˸ έ˴ Իϰϟ· Ν ˲ Ύ˴ Θ˸Τϣ˵ ϥ ˸·Ϛ ˴ ϧ͉ Έ˶ϓ ˬ˵ϪϠ˵ϫ˸ ΍˴ Ύ˴ ϧ˴΍ Ύ˴ϣ ϲ ˸ Α˶ Ϟ˸ ό˴ ϔ˸ Η˴ ϻ˴ Ϧ ˸ ϟ˴ ϭ˴ ϲ ˸ Ϩ˶ Α˸ ά˶˷ ό˴ Η˵ Ϫ˵ Ϡ˵ϫ˴΍ Ύ˴ ϧ˴΍ Ύ˴ ϣ ϲ ˸ Α˶ Ϟ˸ ό˴ ϔ˸ Η˴ ϻ˴ ϭ˴ Ϛ ˴ ϟ˶ Ϊ˸ ϋ ˴ ϲ ˸ Ϙ˶ Η͉ ΍˴ Ζ ˵ Τ ˸ Β˴ λ ˸ ΍˴ ˬ˸ϲϨ˶ Ϥ˴ Ϡ˶ ψ ˸ Η˴ ϻ˴ ϝ˲ Ϊ˸ ϋ ˴ Ϯ˴ ϫ˵ Ϧ ˸ ϣ˴ Ύ˴ ϴ˴ϓ ˬ˴ϙέ˴ Ϯ˸ Ο ˴ ϑ ˵ Ύ˴ Χ˴΍ .ϲ ˸ Ϩ˸˳ Ϥ˱ Σ˸έ΍ έ˵ Ϯ˸ Π ˵ ϳ˴ O Allah! forgive all my sins whenever I may have committed them and if I repeat them, forgive me again, for You are Forgiving and Merciful. O Allah! deal with me as it befits You and if You would do so, You would have mercy on me. You are free from any need to punish me but I am in need of Your mercy, have mercy on me.

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Imam Muhammad Al-Baquir (a.s.):

“Allah, the Noble and Grand shall not accept the Hajj or “Umrah of a person who performs them using Haraam wealth.” Biharul Anwar, Vol. 96, Page 120

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Chapter 7

Recitation of Ziyaraat in Makkah

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Jannatul Moalla

[also known as Al-Hajun]

Ziyarat of Ummul Mu’mineen Hadhrat Khadijatul Kubra (a.s.) – Wife of the Holy Prophet (s.a.w.w.)

,Ϧ ˴ ϴ˸ Ϩ˶ ϣ˶ Ά˸ Ϥ˵ ϟ˸ ΍ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ ˰˴Ϡ˰˴ϋ ϡ˵ ϼ ˴ ˰͉δ˰ϟ˴΍ Δ˴ Ο ˴ ϭ˸ ί˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ͉ϼ͉δϟ˴΍ ΍ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϧ ˴ ϴ˸ Ϡ˶γ ˴ ή˸ Ϥ˵ ϟ˸ ΍˶Ϊϴ͋ γ ˴ Γ˶ Ϊ˴ ϴ͉ ˰˴γ ˯˶ ΍˴ή˰˸ϫΰ͉˰ϟ΍ Δ˴ Ϥ˴ σ ˶ Ύ˴ϓ ϝ ˴ ϭ͉ ΍˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϧ ˴ ϴ˸ Ϥ˶ ϟ˴Ύ˴όϟ˸ ΍˶˯Ύ˴δϧ˶ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ε ˶ Ύ˴Ϩϣ˶ Ά˸ Ϥ˵ ϟ˸ ΍ Ύ˴ϟ˸ ΍ Ϊ˴ ˰ϴ͋˰γ ˴ Γ˶ ή˴ ˰˸μ˰˵ϧ ϲ˶ϓ Ύ˴Ϭϟ˴Ύ˴ϣ Ζ ˸ Ϙ˴ ϔ˴ ϧ˸ ΍˴ Ζ ˸ ϋ ˴ Ύ˴τΘ˴ γ ˸ ΍ Ύ˴ϣ Ϫ˵ Η˸ ή˴ μ ˴ ϧ˴ ϭ˴ ,˯˶ Ύ˴ϴΒ˶ ˰˸ϧ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,˯˴ ΍˴Ϊϋ ˸ Ύ˴ϟ˸ ΍ Ϫ˵ Ϩ˸ ϋ ˴ Ζ ˸ ό˴ ϓ˴ ΍˴Ωϭ˴ Ϟ ˵ ϴ˶΋ή˴ Β˸ ˰˶Ο Ύ˴Ϭϴ˸ Ϡ˴ϋ ˴ Ϣ˴ Ϡ͉γ ˴ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ,Ϟ ˶ ϴ˸ Ϡ˶Π ˴ ϟ˸ ΍ Ϫ˷Ϡ˴ϟ΍ Ϧ ˴ ϣ˶ ϡ˵ ϼ ˴ ͉δϟ΍ Ύ˴Ϭϐ˴ Ϡ͉Α˴ ϭ˴ , 94

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Ϟ ˳π ˸ ϓ˴ Ϧ ˸ ϣ˶ Ϫ˶ Ϡ˷ϟ΍ ϙ ˶ϻ ˴ ϭ˸ ΍˴ Ύ˴ϤΑ˶ Ϛ ˶ ϟ˴ Ύ˱Όϴ˸ Ϩ˶ Ϭ˴ ϓ˴ Ϫ˶ Ϡ˷ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ϭ , ˴ Α˴ ϭ˴ . Ϫ˵ Η˵ Ύ˴ϛή Ziyarat of Hadhrat Abu Talib (a.s.) – Uncle of the Holy Prophet (s.a.w.w.) & Father of Hadhrat Ali (a.s.)

Ϧ ˴ Α˸ ΍ϭ˴ ˯˶ ΎΤ ˴τ ˸ Β˴ ϟ˸ ΍ Ϊ˴ ϴ͉ γ ˴ Ύϳ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ Ι ˴ έ˶ ΍˴ϭ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ΎϬ˴ δ ˶ ϴ˸ ΋˶ έ˴ Ύ˴Ϭδ ˶ ϴ˸ γ ˶ ΄˸ Η˴ Ϊ˴ ό˸ Α˴ Δ˶ Β˴ ό˸ Ϝ˴ ϟ˸ ΍ ϝ ˶ Ϯ˸ γ ˵ ή͉ ϟ΍ Ϟ ˴ ϓ˶ Ύ˴ϛ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ Ϣ͉ ϋ ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϩ˵ ή˴ λ ˶ Ύ˴ϧϭ˴ ϰ˴πΗ˴ ή˸ Ϥ˵ ϟ˸ ΍ Ύ˴Α΃˴ϭ˴ ϰ˴ϔτ ˴μ ˸ Ϥ˵ ϟ˸ ΍ ϡ˵ ϼ ˴δ ͉ ϟ΍˴˶ΪϠ˴Β˴ ϟ˸ ΍ Δ˴ π ˴ ϴ˸ Α˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϝ ˵ Ϋ˶ Ύ˴Βϟ˸ ΍˴ϭ Ϧ ˶ ϳ˸ Ϊ͋ ϟ΍ Ϧ ˶ϋ ˴ Ώ ͊ ΍͉άϟ΍ Ύ˴Ϭϳ͊ ΃˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ϧ ˴ ϴ˸ Ϡ˶γ ˴ ή˸ Ϥ˵ ϟ˸ ΍ Ϊ˶ ϴ͋ γ ˴ Γ˶ ή˴ μ ˸ ϧ˵ ϲ˶ϓ Ϫ˵ δ ˴ ϔ˸ ϧ˴ 95

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Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ͉ϟ΍ ϰ˴Ϡϋ ˴ ϭ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ϧ ˴ ϴ˸ Ϩ˶ ϣ˶ Ά˸ Ϥ˵ ϟ˸ ΍ ή˶ ϴ˸ ϣ˶ ΃˴ ϙ ˴ Ϊ˶ ϟ˴ϭ˴ Ziyarat of Hadhrat Abd Manaf (a.s.) – Great Grandfather of the Holy Prophet (s.a.w.w.)

,Ϟ ˵ ϴ˸ Β˶ ͉Ϩϟ΍ Ϊ˵ ͋ϴδ͉ϟ΍ Ύ˴Ϭϳ͊ ΍˴ Ϛ ˴ ˰˸ϴ˰˴Ϡ˰˴ϋ ϡ˵ ϼ ˴ ˰͉δ˰ϟ˴΍ ή˵ Ϥ˶ Μ˸ Ϥ˵ ϟ˸ ΍ Ϧ ˵μ ˸ ϐ˵ ϟ˸ ΍ Ύ˴Ϭϳ͊ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϣ˴ ϴ˸ ϫ˶ ΍˴ήΑ˸ ΍˶ Γ˶ ή˴ Π ˴η ˴ Ϧ ˸ ϣ˶ Ϊ͉ Ο ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϟ ˶ ϴ˸ Ϡ˶Ψ ˸˴ ϟ΍ Ύ˴ϟ˸ ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , ϯ˴έϮ˴ ϟ˸ ΍˴ήϴ˸ Χ ˴ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,˯˶ Ύ˴ϴϔ˶ λ ˸ Ύ˴ϟ˸ ΍ ˯˶ Ύ˴ϴΒ˶ ϧ˸ ˯˶ Ύ˴ϴλ ˶ ϭ˸ Ύ˴ϟ˸ ΍ Ϊ˴ ϴ͋ γ ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ ,˯˶ Ύϴ˴˰ϟ˶ϭ˸ Ύ˴ϟ΍˸ Ι ˴ έ˶ ΍˴ϭ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ , ϡ˶ ή˴ Τ ˸ ϟ΍ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϣ˴ ϴ˸ ϫ˶ ΍˴ήΑ˸ ΍˶ ϡ˶ Ύ˴Ϙϣ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϣ˶ ϴ˸ ψ ˶ ό˴ ϟ˸ ΍ Ϫ˶ Ϡ˷ϟ΍ Ζ ˶ ϴ˸ Α˴ ΐ ˴ Σ ˶ Ύ˴λ 96

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Ϧ ˴ ϳ˸ ή˶ ϫ˶ Ύ͉τϟ΍ ϙ ˴ ˯˶ Ύ˴Α΁ ϰ ˴ Ϡ˴ϋϭ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ˷ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ziyarat of Abdul Muttalib (a.s.) – Grandfather of the Holy prophet (s.a.w.w.)

,˯˶ Ύ˴Ττ ˸ Β˴ ϟ΍ Ϊ˴ ϴ͉ γ ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϒ ˵ Η˶ Ύ˴ϫ ϩ˵ ΍˴ΩΎ˴ϧ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,˯˳ ΍˴Ϊϧ˶ ϡ˶ ή˴ ϛ˸ Ύ˴Α˶ ΐ ˶ ϴ˸ ϐ˴ ϟ˸ ΍ ϡ˵ ϼ ˴ ͉δϟ΍,˴ Ϟ ˴ ˰˸ϴ˰˶Ϡ˰˴Ψ˰˸ϟ΍ Ϣ˴ ˰ϴ˸˰ϫ˶ ΍˴ή˰˸Α΍˶ Ϧ ˴ Α˸ Ύ˴ϳ ,Ϟ ˴ ϴ˸ ό˶ Ϥ˴ γ ˸ ΍˶ ΢ ˶ ϴ˸ Α˶ ά͉ ϟ΍ Ι ˴ έ˶ ΍˴ϭ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ϫ˵ Ϡ˷ϟ΍ Ϛ ˴ Ϡ˴ϫ˸ ΍˴ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,Ϟ ˴ ˰˸ϴ˰˶ϔ˰˸ϟ΍ Ώ ˴ Ύ˴˰Τ˰˸λ΍˴ ϩ˶ ˯˶ Ύ˴ϋΪ˵ Α˶ Ϟ ˴γ ˴ έ˸ ΍˴ϭ˴ , Ϟ ˳ ϴ˸ Ϡ˶π ˸ Η˴ ϲ˶ϓ Ϣ˸ ϫ˵ Ϊ˴ ϴ˸ ϛ˴ Ϟ ˴ ˰˴ό˰˴Οϭ˴ Ϣ˸ Ϭ˶ ϴ˸ ϣ˶ ή˸ Η˴ , Ϟ ˴ ϴ˸ Α˶ Ύ˴Α΍˴ ΍˱ήϴ˸ σ ˴ Ϣ˸ Ϭ˶ ϴ˸ Ϡ˴ϋ ˴ Ϣ˸ Ϭ˵ Ϡ˴ό˴ Π ˴ ϓ˴ , Ϟ ˳ ˰˸ϴ˰͋Π˰˶γ Ϧ ˸ ϣ˶ Γ˳έΎ˴Π ˴Τ ˶ Α˶ 97

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Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ΍˴ , ϝ ˳ Ϯ˸ ϛ˵ Ύ˸ ϣ˴ ϒ ˳ μ ˸ ό˴ ϛ˴ , Ϫ˶ Ϡ˷ϟ΍ ϰ˴ϟ΍˶ Ϫ˶ Η˶ Ύ˴ΟΎ˴Σ ϲ˶ϓ ω ˴ ή͉ π ˴ Η˴ Ϧ ˸ ϣ˴ Ϫ˶ Ϡ˷ϟ΍ ϝ ˶ Ϯ˵γέ˴ έ˶ Ϯ˸ Ϩ˵ Α˶ ϩ˶ ˯˶ Ύ˴ϋΩ˵ ϲ˶ϓ Ϟ ˴γ ͉ Ϯ˴ Η˴ ϭ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϣ˴ Ϡ͉γ ˴ ϭ˴ Ϫϟ΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϫ˵ Ϡ˷ϟ΍ ϰ͉Ϡλ ˴ ϩ˵ ˯˴ Ύ˴ϋΩ˵ Ϫ˵ Ϡ˷ϟ΍ Ώ ˴ Ύ˴ΠΘ˴ γ ˸ ΍˶ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ύ˶ϟ˸ Ύ˰˶Α ή˴ ˰θ ͋ ˰˵Αϭ˴ , Δ˶ Β˴ ό˸ Ϝ˴ ϟ˸ ΍ ϰ˶ϓ ϱ ˴ Ω˶ Ϯ˵ϧϭ,˴ Ϫ˵ Ϡ˷ϟ΍ Ϊ˴ Π ˴γ ˸ ΍˴ϭ˴ , ϩ˶ ˯˶ Ύ˴ϋΩ˵ ϲ˶ϓ Δ˶ ˰˴ΑΎ˴˰Ο ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϫ˵ ϟ˴ Ύ˱ϣΎ˴ψϋ ˸ ΍˶ϭ˴ Ύ˱ϣ΍˴ήϛ˸ ΍˶ Ϟ ˴ ϴ˸ ϔ˶ ϟ˸ ΍ ϰ͉ΘΣ ˴ ˯˴ Ύ˰˴Ϥ˰˸ϟ΍ Ϫ˵ ϟ˴ Ϫ˵ Ϡ˷ϟ΍ ϊ˴ Β˴ ϧ˸ ΍˴ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ν ˶ έ˸ Ύ˴ϟ˸ ΍ ϰ˶ϓ ϯ˴ϮΗ˴ έ˸ ΍˴ϭ Ώ ˴ ή˶ η ˴ ΢ ˶ ϴ˸ Α˶ ά͉ ϟ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,˯˴ ΍˴ήϔ˸ Ϙ˴ ϟ˸ ΍ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , ΢ ˶ ϴ˸ Α˶ ά͉ ϟ΍ Ύ˴Α΍˴ϭ˴ , ϡ˴ ΰ˴ ϣ˸ ί˴ ή˴ϓΎ˶Σ ˴ ϭ˴ Ξ ˶ ˰˸ϴ˰˶Π˰˴Τ˰˸ϟ΍ ϲ ˴ ˰˶ϗΎ˴˰γ Ϧ ˸ ϣ˶ Ϫ˵ Ϡ˷ϟ΍ Ϟ ˴ ό˴ Ο ˴ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϟ ˴ ϫ˸ ΍˴ ή˴ ϴ˸ Χ ˴ ϭ˴ Ϧ ˴ ϴ˸ Ϡ˶γ ˴ ή˸ Ϥ˵ ϟ˸ ΍ Ϊ˴ ϴ˷ γ ˴ Ϫ˶ Ϡ˶δ ˸ ϧ˴ 98

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ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϧ ˴ ϴ˸ ο ˶ έ˸ Ύ˴ϟ˸ ΍˴ϭ Ε ˶ ΍˴ϮϤ˴ δ ͉ ˰ϟ΍ Δ˶ Β˴ ό˸ Ϝ˴ ϟ˸ ΍ ϝ ˴ Ϯ˸ Σ ˴ ϑ ˴ Ύ˴σ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ ,ρ ˳ ΍˴Ϯη ˸ ΍˴ Δ˴ ό˴ Β˸ γ ˴ Ϫ˵ Ϡ˴ό˴ Ο ˴ ϭ˴ έ˶ Ϯ˸ Ϩ͊ ϟ΍ Δ˶ Ϡ˴δ ˶ Ϡ˸ γ ˶ ϡ˶ Ύ˴ϨϤ˴ ϟ˸ ΍ ϰ˶ϓ ϯ ˴ ΍˴έ Ϧ ˸ ϣ˴ Ύ˴ϳ , Δ˶ ˰͉Ϩ˰˴Π˰˸ϟ΍ Ϟ ˶ ˰˸ϫ΍˴ Ϧ˸˰ϣ˶ Ϫ˵ ˰͉ϧ΍˴ Ϣ˴ Ϡ˶ϋ ˴ ϭ˴ ,Ϊ˶ Ϥ˸ Τ ˴ ϟ˸ ΍ Δ˴ Β˴ ϴ˸ η ˴ Ύ˴ϳ Ϛ ˴ ˰˸ϴ˰˴Ϡ˰˴ϋ ϡ˵ ϼ ˴ ˰͉δ˰ϟ˴΍ ϙ ˴ ˯˶ Ύ˴Α΁ ϰ ˴ Ϡ˴ϋ ϭ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴δ ͉ ϟ΍˴ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ύ˱όϴ˸ Ϥ˶ Ο ˴ ϙ ˴ ˯˶ Ύ˴ϨΑ˸ ΍˴ϭ˴ ϙ ˴ Ω˶ ΍˴ΪΟ ˸ ΍˴ϭ˴ Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ˷ϟ΍ Ziyarat of Amina binti Wahab (a.s.) – Mother of the Holy prophet (s.a.w.w.)

Γ˵ ή˴ ϫ˶ Ύ͉τϟ΍ Ύ˴ϬΘ˴ ϳ͊ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ˵ϡ˴ϼδ ͉ ϟ˴΍ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Γ˵ ή˴ Ϭ͋ τ ˴ Ϥ˵ ϟ˸ ΍ ϡ˵ ϼ ˴ ͉δϟ˴΍ , ϑ ˶ ή˴ θ ͉ ϟ΍ ϰ˴Ϡϋ ˸ Ύ˴Α˶ Ϫ˵ Ϡ˷ϟ΍Ύ˴Ϭμ ͉ Χ ˴ 99

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έ˵ Ϯ˸ ϧ˵ Ύ˴ϬϨ˴ ϴ˸ Β˶ Ο ˴ Ϧ ˸ ϣ˶ ϊ˴ τ ˴γ ˴ Ϧ ˸ ˰˴ϣ Ύ˴˰ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ν ˵ έ˸ Ύ˴ϟ˸ ΍ Ϫ˶ Α˶ Ε ˸ ˯˴ Ύ˴οΎ˴ϓ˴ ,˯˶ Ύ˴ϴΒ˶ ϧ˸ Ύ˴ϟ˸ ΍˶Ϊϴ͉ γ ˴ Ζ ˸ ϟ˴ΰ˴ ϧ˴ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,˯˵ Ύ˴Ϥδ͉ϟ΍˴ϭ Ύ˴Ϭϟ˴ Ζ ˸ Α˴ ή˶ ο ˵ ϭ˴ , Δ˵ Ϝ˴ ΋˶ ϼ ˴ Ϥ˴ ϟ˸ ΍ Ύ˴Ϭ˰˶Ϡ˰˸Ο Ύ˴ϟ˶ Ϧ ˸ ϣ˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Δ˶ Ϩ͉ Π ˴ ϟ˸ ΍ ΐ ˵ Π ˵Σ ˵ ,Ϧ ˶ ϴ˸ ό˶ ϟ˸ ΍ έ˵ Ϯ˵ Τ ˸ ϟ΍ Ύ˴ϬΘ˶ ϣ˴ Ϊ˸ Ψ ˶ ϟ˶ Ζ ˸ ϟ˴ΰ˴ ϧ˴ , Δ˶ ˰͉Ϩ˰˴Π˰˸ϟ΍ Ώ ˶ ΍ή˴˰η ˴ Ϧ ˸ ˰˶ϣ Ύ˴Ϭϴ˸ Ϙ˴ γ ˴ ϭ˴ ,˯˶ Ύ˴ϴΒ˶ ϧ˸ Ύ˴ϟ˸ ΍ ή˶ ϴ˸ Χ ˴ Γ˶ Ω˴ ϻ ˴ Ϯ˶ Α˶ Ύ˴Ϭϧ˴ ή˸ θ ͉ Α˴ ϭ˴ , Ϫ˶ Ϡ˷ϟ΍ ϝ ˶ Ϯ˵γέ˴ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ , Ϫ˶ Ϡ˷ϟ΍ ΐ ˶ ϴ˸ Β˶˰Σ ˴ ϡ͉ ΍˵Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ,Ϟ ˳π ˸ ϓ˴ Ϧ ˸ ϣ˶ Ϫ˵ Ϡ˷ϟ΍ ϙ ˶ Ύ˴Η΁ Ύ˴ϤΑ˶ Ϛ ˶ ϟ˴ Ύ˱Όϴ˸ Ϩ˶ Ϭ˴ ϓ˴ Ϫ˶ Ϡ˷ϟ΍ ϝ ˶ Ϯ˵γέ˴ ϰ ˴ Ϡ˴ϋϭ˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ˵ϡ˴ϼδ ͉ ϟ΍˴ϭ Ϫ˶ Ϡ˷ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ , Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϫ˵ Ϡ˷ϟ΍ ϰ͉Ϡλ ˴ . Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴

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Chapter 8

Recitation of Ziyaraat in Madinah

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MASJIDUN NABAVI Idhnu-Dhukul (Permission to enter Haraam) Before entering, stand outside the door of Jibraeel (Bab Jibraeel) and say:

Ϧ ˸ ϣ˶ ΏΎΑ ϰϠ˴ϋ Ζ ˵ ϔ˸ ϗ˴ ϭ˴ ϲ˷ϧ΍˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϛ ˴ Η˵ ΍Ϯ˴Ϡλ ˴ Ϛ ˴ ϴ͋ Β˶ ϧ˴ Ε ˶ Ϯ˵ϴΑ˵ Ώ ˶ ΍Ϯ˸Α΍˴ ΍Ϯ˵ϠΧ ˵ Ϊ˸ ϳ˴ ϥ ˸ ΍˴ α ˴ Ύ˷Ϩϟ΍ Ζ ˴ ό˸ Ϩ˴ ϣ˴ Ϊ˸ ϗ˴ ϭ˴ ˬ˶Ϫϟ˶΁˴ϭ ϻ ΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳά͉ϟ΍ ΎϬ͊ϳ΍˴ Ύϳ Ζ ˴ Ϡ˸ Ϙ˵ ϓ˴ ˬ˶Ϫϧ˶ Ϋ˸ Ύ˶Α˶ ϻ ˷· ˬ˸ϢϜ˵ ϟ˴ ϥ ˴ Ϋ˴ Ά˸ ϳ˵ ϥ ˸ ΍˴ ϻ ˷ ·ϲ ͋ Β͉Ϩϟ΍ Ε ˴ Ϯ˵ϴΑ˵ ΍Ϯ˵ϠΧ ˵ Ϊ˸ Η˴ ΍˴άϫ ΐ ˶ Σ ˶ Ύλ Δ˴ ϣ˴ ή˸ Σ ˵ Ϊ˵ Ϙ˶ Θ˴ ϋ ˸ ΍˴ ϲ˷ϧ΍˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ΎϤ˴ϛ Ϫ˶ Θ˶ Β˴ ϴ˸ Ϗ ˴ ϲϓ ϒ ˶ ϳή͉θϟ΍ Ϊ˶ Ϭ˴ θ ˸ Ϥ˴ ϟ˸ ΍ ϥ ͉ ΍˴ Ϣ˵ Ϡ˴ϋ ˸ ΍˴ϭ˴ ˬ˶ϪΗ˶ ή˴ π ˸ Σ ˴ ϲϓ Ύϫ˵ΪϘ˶ Θ˴ ϋ ˸ ΍˴ ϡ˵ ϼ͉δϟ΍ Ϣ˵ Ϭ˶ ϴ˸ Ϡ˴ϋ ˴ ϙ ˴ ˯˴ Ύϔ˴ϠΧ ˵ ϭ˴ Ϛ ˴ ϟ˴Ϯ˵γέ˴ ϥ ˴ ϭ˸ ή˴ ϳ˴ ˬ˴ϥϮ˵ϗί˴ ή˸ ϳ˵ ϙ ˴ Ϊ˴ Ϩ˸ ϋ ˶ ˯˲ Ύϴ˸Σ΍˴ ϥ ˴ ϭ͊Ωή˵ ϳ˴ ϭ˴ ˬϲϣϼ˴ϛ ϥ˴Ϯό˵ Ϥ˴ δ ˸ ϳ˴ ϭ˴ ˬϲϣΎϘ˴ϣ ϲό˸Ϥγ ˴ Ϧ ˸ϋ ˴ Ζ ˴ Β˸ Π ˴Σ ˴ Ϛ ˴ ϧ͋ ΍˴ϭ˴ ˬϲϣϼ˴γ 102

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ά˶ ϳά˴ϠΑ˶ ϲϤ˸Ϭϓ˴ Ώ ˴ ΎΑ Ζ ˴ Τ ˸ Θ˴ ϓ˴ ϭ˴ ˬ˸ϢϬ˵ ϣ˴ ϼ˴ϛ ϻ ˱ ϭ͉ ΍ Ώ ͋ έ˴ Ύϳ Ϛ ˴ ϧ˵ Ϋ˶ ΄˴Θγ ˸ ΍˴ ϲ˷ϧ΍˶ϭ˴ ˬ˸ϢϬ˶ Η˶ ΎΟΎϨ˵ϣ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϛ ˴ ϟ˴Ϯ˵γέ˴ ϥ ˵ Ϋ˶ ΄˴Θγ ˸ ΍˴ϭ˴ ϡ˴ Ύϣ˶ϻ ˸΍Ϛ ˴ Θ˴ ϔ˴ ϴϠ˴Χ ϥ ˵ Ϋ˶ ΄˴Θγ ˸ ΍˴ϭ˴ ˬ˱Ύϴ˶ϧΎΛ Ϫ˶ ϟ˶΁˴ϭ Ϧ ˴ Α˸ ϥ ˴ ϼ˵ϓ) Ϫ˵ Θ˵ ϋ ˴ Ύσ ϲ ͉ Ϡ˴ϋ ˴ ν ˴ ϭ˵ήϔ˸ Ϥ˴ ϟ˸ ΍ (ϥϼ˵ϓ Mention the name of the Holy Prophet (s.a.w.w.)

Δ˶ ό˴ Ϙ˸ Β˵ ϟ˸ ΍ ϩ˶ ά˶ Ϭ˶Α Ϧ ˴ ϴϠ͉ϛϮ˴ Ϥ˵ ϟ˸ ΍ Δ˴ Ϝ˴ ΋˶ ϼ˴Ϥϟ˸ ΍˴ϭ ˬ˶Ϳ΍ ϝ ˴ Ϯ˵γέ˴ Ύϳ Ϟ ˵Χ ˵ Ω˸ ΍˴΃˴ ˬ˱ΎΜ˶ϟΎΛ Δ˶ ϛ˴ έ˴ ΎΒϤ˵ ϟ˸ ΍ Δ˴ Ϝ˴ ΋˶ ϼ˴ϣ Ύϳ Ϟ ˵Χ ˵ Ω˸ ΍˴΃˴ Ϳ ˶ ΍ Δ˴ Π ͉Σ ˵ Ύϳ Ϟ ˵Χ ˵ Ω˸ ΍˴΃˴ ΍˴άϫ ϲϓ Ϧ ˴ ϴϤϴϘ˵Ϥϟ˸ ΍ Ϧ ˴ ϴΑ͉ήϘ˴ Ϥ˵ ϟ˸ ΍ Ϳ ˶ ΍ ϲϓ ϱ ˴ ϻ˸Ϯϣ˴ Ύϳ ϲϟ ϥ ˸ Ϋ˴ ΄˴ϓ ˬ˶ΪϬ˴ θ ˸ Ϥ˴ ϟ˸ ΍ Ϧ ˸ ϣ˶ Ϊ˴Σϻ ˶˴ Ζ ˴ ϧ˸ Ϋ˶ ΍˴ Ύϣ Ϟ ˴π ˴ ϓ˸ ΍˴ ϝ ˶ Ϯ˵ΧΪ͊ ϟ΍ Ζ ˴ ϧ˸ Ύ˴ϓ˴ Ϛ ˴ ϟ˶ά˶ϟ ϼ ˱ ϫ˸ ΍˴ Ϧ ˸ ϛ˵ ΍˴ Ϣ˸ ϟ˴ ϥ ˸ Ύ˶ϓ˴ ˬ˴Ϛ΋˶ Ύϴ˶ϟϭ˸ ΍˴ .Ϛ ˴ ϟ˶ά˶ϟ ˲Ϟ˸ϫ΍˴ 103

‘Umrah Mufradah

Then enter through Bab Jibraeel and say:

ϰϠ˴ϋϭ˴ Ϳ ˶ ΍Ϟ ˶ ϴΒ˴γ ϲϓ˴ϭ Ϳ ˶ Ύ˶Αϭ˴ Ϳ ˶ ΍ Ϣ˶ δ ˸ Α˶ Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˶ Ϯ˵γέ˴ Δ˶ Ϡ͉ϣ˶ ϲ ͉ Ϡ˴ϋ ˴ ΐ ˸ Η˵ ϭ˴ ϲϨ˸ϤΣ ˴ έ˸ ΍˴ϭ ϲϟ ή˸ ϔ˶ Ϗ ˸ ΍ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ Ϣ˵ ϴΣ͉ήϟ΍ Ώ ˵ ΍˷ϮΘ͉ ϟ΍ Ζ ˴ ϧ˸ ΍˴ Ϛ ˴ ϧ͉ ΍˶ and recite 100 times: Allah is great

(ή˵ Β˴ ϛ˴΍ Ϳ ˵ ΍˴)˴

Then pray two Raka’ats Salaat for Tahiyatul Masjid.

Ziyarat of the Holy Prophet Muhammad [s.a.w.w.]

ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϝ ˴ Ϯ˵γέ˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ΍˴ ˬ˶Ϳ΍ ϲ ͉ Β˶ ϧ˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ Ϊ˶ Β˸ ϋ ˴ Ϧ ˴ Α˸ Ϊ˴ Ϥ͉ Τ ˴ ϣ˵ Ζ ˴ ϐ˸ Ϡ͉Α˴ Ϊ˸ ϗ˴ Ϛ ˴ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ˬ˴Ϧϴ˷ϴΒ˶ Ϩ͉ ϟ΍ Ϣ˴ Η˴ ΎΧ Ζ ˴ ϴ˸ Η˴ ΁˴ϭ ˬ˴Γϼ͉μϟ΍ Ζ ˴ Ϥ˸ ϗ˴ ΍˴ϭ˴ ˬ˴Δϟ˴Ύγ͋ήϟ΍ 104

‘Umrah Mufradah

Ζ ˴ ϴ˸ Ϭ˴ ϧ˴ ϭ˴ ˬ˶ϑϭ˵ήό˸ Ϥ˴ ϟ˸ Ύ˶Α Ε ˴ ή˸ ϣ˴ ΍˴ϭ˴ ˬ˴ΓΎϛ͉ΰϟ΍ Ύ˱μ˶ϠΨ ˸ ϣ˵ Ϳ ˴ ΍ Ε ˴ Ϊ˸ Β˴ ϋ ˴ ϭ˴ ˬ˶ήϜ˴ Ϩ˴ Ϥ˵ ϟ˸ ΍ Ϧ ˶ϋ ˴ Ϳ ˶ ΍ Ε ˵ ΍Ϯ˴Ϡμ ˴ ϓ˴ ˬ˵ϦϴϘ˴ϴϟ˸ ΍ ϙ ˴ ΎΗ˴΍ ϰ˷ΘΣ ˴ Ϛ ˴ Θ˶ ϴ˸ Α˴ Ϟ ˶ ϫ˸ ΍˴ ϰϠ˴ϋϭ˴ Ϫ˵ Θ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ˬTϦ ˴ ϳή˶ϫΎ˷τϟ΍ Then stand by the right hand side of the Zarih with the Mimber on your right side, facing the Qiblah and recite:

ϻ ϩ˵ Ϊ˴ Σ ˸ ϭ˴ Ϳ ˵ ΍ ϻ ͉ ΍˶ Ϫ˴ ˰ϟ˶΍ ϻ ϥ ˸ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ϩ˵ Ϊ˵ Β˸ ϋ ˴ ΍˱Ϊ͉ϤΤ ˴ ϣ˵ ϥ ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˵Ϫϟ˴ Ϛ ˴ ϳή˴η ˬ˶Ϳ΍ ϝ ˵ Ϯ˵γέ˴ Ϛ ˴ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˵Ϫϟ˵Ϯ˵γέ˴ ϭ˴ Ϛ ˴ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˶Ϳ΍ Ϊ˶ Β˸ ϋ ˴ Ϧ ˵ Α˸ Ϊ˵ ͉ϤΤ ˴ ϣ˵ Ϛ ˴ ϧ͉ ΍˴ϭ˴ Ζ ˴ Τ ˸μ ˴ ϧ˴ ϭ˴ ˬ˴ϚΑ͋ έ˴ Ε ˶ ϻΎγ˶έ Ζ ˴ ϐ˸ Ϡ͉Α˴ Ϊ˸ ϗ˴ ˬ˶Ϳ΍ Ϟ ˶ ϴΒ˴γ ϲϓ Ε ˴ Ϊ˸ ϫ˴ ΎΟ˴ϭ ˬ˴ϚΘ˶ ϣ͉ ϻ ˶˵ Ϧ ˵ ϴϘ˴ϴϟ˸ ΍ ϙ ˴ ΎΗ˴΍ ϰ˷ΘΣ ˴ Ϳ ˴ ΍ Ε ˴ Ϊ˸ Β˴ ϋ ˴ ϭ˴ Ζ ˴ ϳ˸ Ω͉ ΍˴ϭ˴ ˬ˶ΔϨ˴ δ ˴Τ ˴ ϟ˸ ΍ Δ˶ ψ ˴ϋ ˶ Ϯ˸ Ϥ˴ ϟ˸ ΍˴ϭ Δ˶ Ϥ˴ Ϝ˸ Τ ˶ ϟ˸ Ύ˶Α 105

‘Umrah Mufradah

Ϊ˸ ϗ˴ Ϛ ˴ ϧ͉ ΍˴ϭ˴ ˬ͋ϖΤ ˴ ϟ˸ ΍ Ϧ ˴ ϣ˶ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϱά͉ϟ΍ ϰ˴Ϡϋ ˴ Ζ ˴ ψ ˸ Ϡ˵Ϗ ˴ ϭ˴ ˬ˴ϦϴϨ˶ϣΆ˸ Ϥ˵ ϟ˸ Ύ˶Α Ζ ˴ ϓ˸ ΅˵ έ˴ ϑ ˶ ή˴ η ˴ Ϟ ˴π ˴ ϓ˸ ΍˴ Ϛ ˴ Α˶ Ϳ ˵ ΍ ώ˴ Ϡ͉Β˴ ϓ˴ ˬ˴Ϧϳή˶ϓΎϜ˸ϟ΍ ϱά͉ϟ΍ Ϳ ˶ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ ˬϦ ˴ ϴϣ͉ήϜ˴ Ϥ˵ ϟ˸ ΍ Ϟ ͋Τ ˴ ϣ˴ ˬ˶Δϟ˴ϼ͉πϟ΍˴ϭ ϙ ˶ ή˸ θ ͋ ϟ΍ Ϧ ˴ ϣ˶ Ϛ ˴ Α˶ Ύϧ˴άϘ˴ Ϩ˸ Θ˴ γ ˸ ΍˶ Ε ˶ ΍Ϯ˴Ϡλ ˴ ϭ˴ ˬ˴ϚΗ˶ ΍Ϯ˴Ϡλ ˴ Ϟ ˸ ό˴ Ο ˸ Ύ˴ϓ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ Ϛ ˴ ΋˶ Ύϴ˶Βϧ˸ ΍˴ϭ˴ ˬ˴ϦϴΑ͉ήϘ˴ Ϥ˵ ϟ˸ ΍ Ϛ ˴ Θ˶ Ϝ˴ ΋˶ ϼ˴ϣ ˬ˴ϦϴΤ˶ϟΎ˷μϟ΍ ϙ ˴ Ω˶ ΎΒ˶ϋϭ˴ ˬ˴ϦϴϠ˴γή˸ Ϥ˵ ϟ˸ ΍ Ϧ ˸ ϣ˴ ϭ˴ ˬ˴Ϧϴο˴έϻ ˸˴ ΍˴ϭ Ε ˶ ΍ϭΎϤ͉δϟ΍ Ϟ ˶ ϫ˸ ΍˴ϭ˴ Ϧ ˴ ϴϟ͉ϭϻ ˸˴ ΍ Ϧ ˴ ϣ˶ Ϧ ˴ ϴϤ˴ϟΎό˸ϟ΍ Ώ ͉ έ˴ Ύϳ Ϛ ˴ ϟ˴ ΢ ˴ Β͉ γ ˴ ϙ ˴ Ϊ˶ Β˸ ϋ ˴ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ Ϧ ˴ ϳή˶Χϻ ˸ ΍˴ϭ Ϛ ˴ ϴ͋ Π ˶ ϧ˴ ϭ˴ Ϛ ˴ Ϩ˶ ϴϣ˴΍ϭ˴ Ϛ ˴ ϴ͋ Β˶ ϧ˴ ϭ˴ Ϛ ˴ ϟ˶Ϯ˶ γ ˵ έ˴ ϭ˴ ϭ˴ Ϛ ˴ Θ˶ λ ͉ ΎΧ˴ϭ Ϛ ˴ ϴ͋ ϔ˶ λ ˴ ϭ˴ Ϛ ˴ Β˶ ϴΒ˴Σϭ˴ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˴ϚϘ˶ Ϡ˸ Χ ˴ Ϧ ˸ ϣ˶ Ϛ ˴ Η˶ ή˴ ϴ˴ Χ ˶ ϭ˴ Ϛ ˴ Η˶ Ϯ˴ ϔ˸ λ ˴ Δ˴ Ϡ˴ϴγ˴Ϯϟ˸ ΍ Ϫ˶ Η˶ ΁˴ϭ ˬ˴Δό˴ ϴϓ͉ήϟ΍ Δ˴ Ο ˴ έ˴ Ϊ͉ ϟ΍ Ϫ˶ τ ˶ϋ ˸ ΍˴ 106

‘Umrah Mufradah

΍˱ΩϮ˵ϤΤ ˸ ϣ˴ Ύ˱ϣΎϘ˴ϣ Ϫ˵ Μ˸ ό˴ Α˸ ΍˴ϭ ˬ˶ΔϨ˴ Π ͉ ϟ˸ ΍ Ϧ ˴ ϣ˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˴ϥϭ˵ήΧ ˶ϻ ˸ ΍˴ϭ ϥ ˴ Ϯ˵ϟϭ͉ ϻ ˸˴ ΍ Ϫ˶ Α˶ Ϫ˵ τ ˵ Β˶ ϐ˸ ϳ˴ ΍Ϯ˵ϤϠ˴χ ˴ Ϋ˸ ΍˶ Ϣ˸ Ϭ˵ ϧ͉ ΍˴ Ϯ˸ ϟ˴ϭ˴ ) :Ζ ˴ Ϡ˸ ϗ˵ Ϛ ˴ ϧ͉ ΍˶ Ϳ ˴ ΍ ΍ϭ˵ήϔ˴ ϐ˸ Θ˴ γ ˸ Ύ˴ϓ ϙ ˴ ΅˵ ΎΟ Ϣ˸ Ϭ˵ δ ˴ ϔ˵ ϧ˸ ΍˴ Ϳ ˴ ΍ ΍ϭ˵ΪΟ ˴ Ϯ˴ ϟ˴ ϝ ˵ Ϯ˵γή͉ ϟ΍ Ϣ˵ Ϭ˵ ϟ˴ ή˴ ϔ˴ ϐ˸ Θ˴ γ ˸ ΍˴ϭ ΍˱ήϔ˶ ϐ˸ Θ˴ δ ˸ ϣ˵ Ϛ ˴ Θ˵ ϴ˸ Η˴ ΍˴ ϲ˷ϧ΍˶ϭ˴ (Ύ˱ϤϴΣ˴έ Ύ˱Α΍˷ϮΗ˴ ϰ˴ϟ΍˶ Ϛ ˴ Α˶ Ϫ˵ Ο ͉ Ϯ˴ Η˴ ΍˴ ϲ˷ϧ΍˶ϭ˴ ˬϲΑϮ˵ϧΫ˵ Ϧ ˸ ϣ˶ Ύ˱Β˶΋ΎΗ ϲΑϮ˵ϧΫ˵ ϲϟ ή˴ ϔ˶ ϐ˸ ϴ˴ ϟ˶ Ϛ ˴ Α͋ έ˴ ϭ˴ ϲ˷Αέ˴ Ϳ ˶ ΍ Then say:

ϙ ˴ έ˴ ΎΘ˸Χ΍˴ϭ ϙ ˴ ΎΒ˴ΘΟ ˸ ΍ ϱά͉ϟ΍ Ϳ ˴ ΍ ϝ ˵ Ύ˴γ ˸ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϲ ˴ Ϡ͋μ ˴ ϳ˵ ϥ ˸ ΍˴ Ϛ ˴ Α˶ ϯΪ˴ϫϭ˴ ϙ ˴ ΍Ϊ˴ϫϭ˴ and:

ϰ ͋ Β˶ Ϩ͉ ϟ΍ ϰ˴Ϡϋ ˴ ϥ ˴ Ϯ͊Ϡμ ˴ ϳ˵ Ϫ˵ Θ˴ Ϝ˴ ΋˶ ϼ˴ϣϭ˴ Ϳ ˴ ΍ϥ ͉ ΍˶ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ ΍Ϯ͊Ϡλ ˴ ΍Ϯ˵Ϩϣ˴ ΁ Ϧ ˴ ϳά͉ϟ΍ ΎϬ͊ϳ΍˴ Ύϳ ˬΎ˱ϤϴϠ˸δΗ˴ ΍Ϯ˵ϤϠ͋γ ˴ ϭ˴ Pray 2 Raka’ats Salaat of Ziyarat.

107

‘Umrah Mufradah

Farewell Ziyarat (Ziyaratul Widaa) of The Holy Prophet Muhammad (s.a.w.w.)

ˬ˶Ϳ΍ ϝ ˴ Ϯ˵γέ˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ΃˵ή˴ ϗ˸ ΍˴ϭ˴ Ϛ ˴ ϴϋ˸ήΘ˴ γ ˸ ΍˴ϭ˴ Ϳ ˴ ΍Ϛ ˴ϋ ˵ Ω˶ Ϯ˸ Θ˴ γ ˸ ΍˴ Ζ ˴ Ό˸ Ο ˶ ΎϤ˶Αϭ˴ Ϳ ˶ Ύ˶Α Ζ ˵ Ϩ˸ ϣ˴ ΁ ˬ˵ϡϼ͉δϟ΍ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ή˴ Χ ˶ ΁ Ϫ˵ Ϡ˸ ό˴ Π ˸ Η˴ ϻ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˶Ϫϴ˸ Ϡ˴ϋ ˴ Ζ ˴ Ϡ˸ ϟ˴Ω˴ ϭ˴ Ϫ˶ Α˶ ϥ ˸ Ύ˶ϓ˴ ˬ˴Ϛϴ͋ Β˶ ϧ˴ ή˶ Β˸ ϗ˴ Γ˶ έ˴ Ύϳ˶ΰϟ˶ ϲ˷Ϩϣ˶ Ϊ˶ Ϭ˸ ό˴ ϟ˸ ΍ ϲϓ Ϊ˵ Ϭ˴ η ˸ ΍˴ ϲϧ˷ Ύ˶ϓ˴ Ϛ ˴ ϟ˶Ϋ Ϟ ˴ Β˸ ϗ˴ ϲϨ˴Θϴ˸ ϓ͉ Ϯ˴ Η˴ ϲϓ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ε ˵ Ϊ˸ Ϭ˶ η ˴ Ύϣ ϰϠ˴ϋ ϲΗΎϤ˴ϣ ϥ ͉ ΍˴ϭ˴ Ζ ˴ ϧ˸ ΍˴ ϻ ˷ · Ϫ˴ ϟ˶΍ ϻ ϥ ˸ ΍˴ ϲΗΎϴ˴Σ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϛ ˴ ϟ˵Ϯ˵γέ˴ ϭ˴ ϙ ˴ Ϊ˵ Β˸ ϋ ˴ ΍˱Ϊ͉ϤΤ ˴ ϣ˵ . Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ And:

ϻϚ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ΍ ˬ˴Ϛϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϲϤϴϠ˸δΗ˴ ή˴ Χ ˶ ΁Ϳ ˵ ΍ Ϫ˵ Ϡ˴ό˴ Ο ˴ 108

‘Umrah Mufradah

Ziyarat of Hadhrat Fatima Zahra (a.s.) by the Zarih in Masjid-un-Nabawi (And also in Jannatul Baqii):

Ϛ ˶ Ϙ˴ Ϡ˴Χ ˴ ϱά͉ϟ΍ Ϳ ˵ ΍Ϛ ˶ Ϩ˴ Τ ˴ Θ˴ ϣ˸ ΍ Δ˵ Ϩ˴ Τ ˴ Θ˴ Ϥ˸ ϣ˵ Ύϳ Ϛ ˶ Ϩ˴ Τ ˴ Θ˴ ϣ˸ ΍ Ύ˴Ϥϟ˶ ϙ ˶ Ϊ˴ Ο ˴ Ϯ˴ ϓ˴ ˬ˶ϚϘ˴ Ϡ˵Ψ ˸ ϳ˴ ϥ ˸ ΍˴ Ϟ ˴ Β˸ ϗ˴ ˯˵ Ύϴ˶ϟϭ˸ ΍˴ Ϛ ˶ ϟ˴ Ύ˷ϧ΍˴ ΎϨ˸Ϥϋ ˴ ί˴ ϭ˴ ˬ˱Γή˴ Α˶ Ύλ ΎϧΎΗ˴΍ Ύϣ ͋ϞϜ˵ ϟ˶ ϥ ˴ ϭ˵ήΑ˶ Ύλ˴ϭ ϥ ˴ Ϯ˵ϗΪ͋ μ ˴ ϣ˵ ϭ˴ ϰΗ˴΍ϭ˴ Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ ϙ ˶ Ϯ˵Α΍˴ Ϫ˶ Α˶ Ύ˷Ϩϛ˵ ϥ ˸ ΍˶ Ϛ ˶ ϟ˵΄˴δ ˸ ϧ˴ Ύ˷ϧΎ˶ϓ˴ ˬ˵Ϫϴ͊ λ ˶ ϭ˴ Ϫ˶ Α˶ ΎϤ˵Ϭϟ˴ ΎϨ˶ϘϳΪ˸μΘ˴ Α˶ ΎϨ˶ΘϘ˸ Τ ˴ ϟ˸ ΍˴ ϻ ˷·ϙ ˶ ΎϨ˸ϗΪ͉ λ ˴ Ϛ ˶ Θ˶ ϳ˴ ϻ˴ϮΑ˶ Ύϧ˸ήϬ˵ σ ˴ Ϊ˸ ϗ˴ Ύ˷ϧΎ˴Α˶ ΎϨ˴δϔ˵ ϧ˸ ΍˴ ή˴ θ ͋ Β˴ Ϩ˵ ϟ˶ It is Mustahab to recite:

ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϰ ͋ Β˶ ϧ˴ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ΐ ˶ ϴΒ˴Σ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ Ϟ ˶ ϴϠ˴Χ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ 109

‘Umrah Mufradah

Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϰ ͋ ϔ˴λ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ Ϧ ˶ ϴϣ˴΍ Ζ ˴ Ϩ˸ Α˶ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϖ ˶ Ϡ˸ Χ ˴ ή˶ ϴ˸ Χ ˴ ˬ˶ϪΘ˶ Ϝ˴ ΋˶ ϼ˴ϣϭ˴ Ϫ˶ Ϡ˶γ ˵ έ˵ ϭ˴ Ϳ ˶ ΍ ˯˶ Ύϴ˶Βϧ˸ ΍˴ Ϟ ˶π ˴ ϓ˸ ΍˴ ˬ˶Δϳ˴ ή͋ Β˴ ϟ˸ ΍ ή˶ ϴ˸ Χ ˴ Ζ ˴ Ϩ˸ Α˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Ϧ ˴ ϴϤ˴ϟΎό˸ϟ΍ ˯˶ Ύδ˶ϧ Γ˴ Ϊ˴ ϴ͋ γ ˶ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϳή˶Χϻ ˸ ΍˴ϭ Ϧ ˴ ϴϟ͉ϭϻ ˸˴ ΍ Ϧ ˴ ϣ˶ Ϊ˴ ό˸ Α˴ ϖ ˶ Ϡ˸ Ψ ˴ ϟ˸ ΍ ή˶ ϴ˸ Χ ˴ ϭ˴ Ϳ ˶ ΍ϲ ͋ ϟ˶ϭ˴ Δ˴ Ο ˴ ϭ˸ ί˴ Ύϳ ͉ϡ΍˵ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ Ϟ ˶ ϫ˸ ΍˴ Ώ ˶ ΎΒ˴η ϯ ˸ Ϊ˴ ϴ͋ γ ˴ Ϧ ˶ ϴ˸ δ ˴Τ ˵ ϟ˸ ΍˴ϭ Ϧ ˶δ ˴Τ ˴ ϟ˸ ΍ Δ˵ Ϙ˴ ϳ˷Ϊμ ͋ ϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶ΔϨ͉ Π ˴ ϟ˸ ΍ Δ˵ ͉ϴο ˶ ͉ήϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵ΓΪ˴ ϴϬθ ͉ ϟ΍ Ύ˴Ϭ˰˵Θ͉ϳ΍˴ Ϛ ˶ ϴ˸ Ϡ˴˰˴ϋ ϡ˵ ϼ͉˰δϟ˴΍ ˬ˵Δϴ͉ ο ˶ ή˸ Ϥ˴ ϟ˸ ΍ Ϛ ˶ ϴ˸ Ϡ˴˰˴ϋ ϡ˵ ϼ͉˰δϟ˴΍ ˬ˵Δ˰͉ϴ˶ϛΰ͉ ϟ΍ Δ˵ ˰˴Ϡ˶οΎϔ˸ϟ΍ ϡ˵ ϼ͉˰δϟ˴΍ ˬ˵Δϴ͉ δ ˶ ϧ˸ ϻ ˸˶ ΍ ˯˵ ΍έ˸ϮΤ ˴ ϟ˸ ΍ Ύ˴Ϭ˰˵Θ͉ϳ΍˴ 110

‘Umrah Mufradah

ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϴ͉ Ϙ˶ Ϩ͉ ϟ΍ Δ˵ ͉ϴϘ˶ ͉Θϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵ΔϤ˴ ϴϠ˴όϟ˸ ΍ Δ˵ Λ˴ Ϊ͉ Τ ˴ Ϥ˵ϟ˸ ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ˬ˵ΔΑ˴ Ϯ˵μϐ˸ Ϥ˴ ϟ˸ ΍ Δ˵ ϣ˴ Ϯ˵Ϡψ ˸ Ϥ˴ ϟ˸ ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ Γ˵ Ϊ˴ Ϭ˴ τ ˴π ˸ Ϥ˵ ϟ˸ ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Δ˵ Ϥ˴ σ ˶ Ύϓ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Γέ˴ Ϯ˵ϬϘ˸ Ϥ˴ ϟ˸ ΍ Ϳ ˶ ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ϳ ˶ ΍ ϝ ˶ Ϯ˵γέ˴ Ζ ˴ Ϩ˸ Α˶ ϰϠ˴ϋϭ˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ ˬ˵ϪΗ˵ Ύϛ˴ήΑ˴ ϭ˴ Ζ ˶ ϴ˸ π ˴ ϣ˴ Ϛ ˶ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ˬ˶Ϛϧ˶ Ϊ˴ Α˴ ϭ˴ Ϛ ˶Σ ˶ ϭ˵έ ϙ ˶ ή͉ γ ˴ Ϧ ˸ ϣ˴ ϥ ͉ ΍˴ϭ˴ ˬ˶ϚΑ͋ έ˴ Ϧ ˸ ϣ˶ Δ˴Ϩϴ͋ Α˴ ϰϠ˴ϋ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˴ Ϯ˵γέ˴ ή͉ γ ˴ Ϊ˸ Ϙ˴ ϓ˴ Ϳ ˶ ΍ϝ ˴ Ϯ˵γέ˴ Ύϔ˴Ο Ϊ˸ Ϙ˴ ϓ˴ ϙ ˶ Ύϔ˴Ο Ϧ ˸ ϣ˴ ϭ˴ ˬ˶Ϫϟ˶΁˴ϭ Ϊ˸ Ϙ˴ ϓ˴ ϙ ˶ ΍Ϋ΁ Ϧ ˸ ϣ˴ ϭ˴ ˬ˶Ϫϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ ˬ˶Ϫϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˴ Ϯ˵γέ˴ ϯΫ΁ Ϳ ˶ ΍ϝ ˴ Ϯ˵γέ˴ Ϟ ˴λ ˴ ϭ˴ Ϊ˸ Ϙ˴ ϓ˴ Ϛ ˶ Ϡ˴λ ˴ ϭ˴ Ϧ ˸ ϣ˴ ϭ˴ Ϛ ˶ ό˴ τ ˴ ϗ˴ Ϧ ˸ ϣ˴ ϭ˴ ˬ˶Ϫϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ 111

‘Umrah Mufradah

Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˴ Ϯ˵γέ˴ ϊ˴ τ ˴ ϗ˴ Ϊ˸ Ϙ˴ ϓ˴ Ϫ˵ Σ ˵ ϭ˵έϭ˴ Ϫ˵ Ϩ˸ ϣ˶ Δ˲ ό˴ π ˸ Α˶ Ϛ ˶ ϧ͉ ϻ ˶˴ ˬ˶Ϫϟ˶΁˴ϭ Ϫ˵ Ϡ˴γ ˵ έ˵ ϭ˴ Ϳ ˴ ΍ Ϊ˵ Ϭ˶ η ˸ ΍˵ ˬ˶Ϫϴ˸ Β˴ Ϩ˸ Ο ˴ Ϧ ˴ ϴ˸ Α˴ ϱά͉ϟ΍ Ζ ˶ ϴ˴οέ˴ Ϧ ˸ Ϥ͉ ϋ ˴ ν΍έ ϲ˷ϧ΍˴ Ϫ˵ Θ˴ Ϝ˴ ΋˶ ϼ˴ϣϭ˴ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ζ ˶ τ ˸ Ψ ˶γ ˴ Ϧ ˸ ϣ˴ ϰϠ˴ϋ ς ˲Χ ˶ Ύγ ˬ˵ϪϨ˸ ϋ ˴ Ϧ ˸ Ϥ˴ ϟ˶ ϝ΍Ϯ˵ϣ ˬ˵ϪϨ˸ ϣ˶ Ε ˶ ΃˸ ή͉ Β˴ Η˴ Ϧ ˸ Ϥ͉ ϣ˶ ˯˲ ϯ͋ήΒ˴ Θ˴ ϣ˵ ξ ˲ ϐ˶ Β˸ ϣ˵ ˬ˶Ζϳ˸ Ω˶ Ύϋ Ϧ ˸ Ϥ˴ ϟ˶ ΩΎό˵ϣ ˬ˶Ζϴ˸ ϟ˴΍ϭ ˬ˶ΖΒ˸ Β˴ Σ ˸ ΍˴ Ϧ ˸ Ϥ˴ ϟ˶ ΐ ͇ Τ ˶ ϣ˵ ˬ˶Ζπ ˸ ϐ˴ Α˸ ΍˴ Ϧ ˸ Ϥ˴ ϟ˶ Ύ˱ϳ˶ίΎΟ˴ϭ Ύ˱Βϴδ˴Σϭ˴ ΍˱ΪϴϬ˴η Ϳ ˶ Ύ˶Α ϰϔ˴ϛϭ˴ Ύ˱ΒϴΜ˵ϣϭ˴ Pray 2 Raka’ats Salaat of Ziyarat.

112

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JANNATUL BAQI Idhnu-Dhukul (Permission to enter)

Ϣ˸ ϛ˵ Ϊ˵ Β˸ ϋ ˴ ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ ˯˴ ΎϨ˸Α΍˴ Ύϳ ϲ ͉ ϟ˶΍Ϯ˴ϣ Ύϳ ˬ˸ϢϜ˵ ϳΪ˸ϳ΍˴ Ϧ ˴ ϴ˸ Α˴ Ϟ ˵ ϴϟ͉άϟ΍ Ϣ˵ Ϝ˵ Θ˶ ϣ˴ ΍˴ Ϧ ˵ Α˸ ΍˴ϭ ˬ˸Ϣϛ˵ έ˶ Ϊ˸ ϗ˴ ͋ϮϠ˵ϋ ˵ ϲϓ ϒ ˵ ό˶ π ˸ Ϥ˵ ϟ˸ ΍˴ϭ ΍˱ήϴΠ˴Θδ ˸ ϣ˵ Ϣ˸ ϛ˵ ˯˴ ΎΟ ˬ˸ϢϜ˵ Ϙ͋ Τ ˴ Α˶ ϑ ˵ ή˶ Θ˴ ό˸ Ϥ˵ ϟ˸ ΍˴ϭ ϰϟ˶΍ Ύ˱Α͋ήϘ˴ Θ˴ ϣ˵ ˬ˸ϢϜ˵ ϣ˶ ή˴ Σ ˴ ϰϟ˶΍ ΍˱Ϊ˶λΎϗ ˬ˸ϢϜ˵ Α˶ ˬ˸ϢϜ˵ Α˶ ϰϟΎό˴Η Ϳ ˶ ΍ ϰ˴ϟ΍˶ ϼ ˱γ ͋ Ϯ˴ Θ˴ ϣ˵ ˬ˸ϢϜ˵ ϣ˶ ΎϘ˴ϣ ˬ˶Ϳ΍ ˯˴ Ύϴ˶ϟϭ˸ ΍˴ Ύϳ Ϟ ˵Χ ˵ Ω˸ ΃˴ ˬ͉ϲϟ˶΍Ϯ˴ϣ Ύϳ Ϟ ˵Χ ˵ Ω˸ ΃˴ ΍˴άϬ˶Α Ϧ ˴ ϴϗ˶ΪΤ ˸ Ϥ˵ϟ˸ ΍ Ϳ ˶ ΍ Δ˴ Ϝ˴ ΋˶ ϼ˴ϣ Ύϳ Ϟ ˵Χ ˵ Ω˸ ΃˴ Ϊ˶ Ϭ˴ θ ˸ Ϥ˴ ϟ˸ ΍ ΍˴άϬ˶Α Ϧ ˴ ϴϤϴϘ˵Ϥϟ˸ ΍ ϡ˶ ή˴ Τ ˴ ϟ˸ ΍ Enter with your right leg and say:

ˬ˱΍ήϴΜ˴ϛ Ϳ ˶ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ϭ ˬ˱΍ήϴΒ˴ϛ ή˵ Β˴ ϛ˸ ΍˴ Ϳ ˵ ΍˴ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍˴ϭ ˬ˱ϼϴλ˴΍ϭ˴ Γ˱ ή˴ Ϝ˸ Α˵ Ϳ ˶ ΍ϥ ˴ ΎΤ˸Βγ ˵ ϭ˴ 113

‘Umrah Mufradah

Ϊ˶ Σ ˴ϻ ˸˴ ΍ Ϊ˶ Ο ˶ ΎϤ˸ϟ΍ Ϊ˶ Ϥ˴ μ ͉ ϟ΍ Ω˶ ή˸ ϔ˴ ϟ˸ ΍ Ϳ ˶ ϥ ˶ Ύ˷ϨΤ ˴ ϟ˸ ΍ ϝ ˶ Ϯ͋ τ ˴ Θ˴ Ϥ˵ ϟ˸ ΍ ˬ˶ϥΎ˷ϨϤ˴ ϟ˸ ΍ Ϟ ˶π ͋ ϔ˴ Θ˴ Ϥ˵ ϟ˸ ΍ Γ˴ έ˴ Ύϳ˶ί Ϟ ˴ Ϭ͉ γ ˴ ϭ˴ ˬ˶Ϫϟ˶Ϯ˸ τ ˴ Α˶ Ϧ ͉ ϣ˴ ϱά͉ϟ΍ Ϧ ˸ϋ ˴ ϲϨ˸Ϡό˴ Π ˸ ϳ˴ Ϣ˸ ϟ˴ϭ˴ ˬ˶Ϫϧ˶ Ύδ˸ΣΎ˶Α˶ ϲΗ΍ΩΎγ ΢ ˴ Ϩ˴ ϣ˴ ϭ˴ ϝ ˴ Ϯ͉ τ ˴ Η˴ Ϟ ˸ Α˴ Ύ˱ϋϮ˵ϨϤ˸ ϣ˴ Ϣ˸ Ϭ˶ Η˶ έ˴ Ύϳ˶ί Ziyarat of Hadhrat Fatima Zahra (a.s.) by the Zarih in Masjid-un-Nabawi (And also in Jannatul Baqii): (refer to page 109 in this book)

Ziyaraat of: Imam Hassan Al-Mujtaba [as]; Imam Ali Zainul Abedeen [as]; Imam Muhammad Al-Baquir [as] Imam Ja’ffar As-Sadiq [as]: Stand facing the holy graves with your back towards the Qiblah and say:

ϡ˵ ϼ͉δϟ˴΍ ˬϯΪ˵Ϭϟ˸ ΍ Δ˴ Ϥ͉ ΋˶ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ϡ˵ ϼ͉δϟ˴΍ ˬϯϮ˸ϘΘ͉ ϟ΍ Ϟ ˴ ϫ˸ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ 114

‘Umrah Mufradah

ˬΎϴ˸ϧΪ͊ ϟ΍ Ϟ ˶ ϫ˸ ΍˴ ϰϠϋ Ξ ˵Π ˴Τ ˵ ϟ˸ ΍ Ύ˴Ϭϳ͊ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ Δ˶ ϳ͉ ή˶ Β˴ ϟ˸ ΍ ϲϓ ϡ˵ ΍˷ϮϘ˵ ϟ˸ ΍ Ύ˴Ϭϳ͊ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶ΓϮ˴ ϔ˸ μ ͉ ϟ΍ Ϟ ˴ ϫ˸ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶ςδ ˸ Ϙ˶ ϟ˸ Ύ˶Α ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ ϝ ˴ ΁ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Ϊ˸ ϗ˴ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ˬϯϮ˸ΠϨ͉ ϟ΍ Ϟ ˴ ϫ˸ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ Ε ˶ ΍Ϋ ϲϓ Ϣ˸ Η˵ ή˸ Β˴ λ ˴ ϭ˴ Ϣ˸ Θ˵ Τ ˸μ ˴ ϧ˴ ϭ˴ Ϣ˸ Θ˵ ϐ˸ Ϡ͉Α˴ ˬ˸ϢΗ˵ ή˸ ϔ˴ ϐ˴ ϓ˴ Ϣ˸ Ϝ˵ ϴ˸ ϟ˴΍˶ ˯˴ ϲγ˵΍ϭ˴ Ϣ˸ Θ˵ Α˸ ά͋ ϛ˵ ϭ˴ ˬ˶Ϳ΍ ϥ ˴ ϭ˵Ϊη ˶ ΍˷ήϟ΍ Δ˵ Ϥ͉ ΋˶ ϻ ˸˴ ΍ Ϣ˵ Ϝ˵ ͉ϧ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˲Δο ˴ ϭ˵ήϔ˸ ϣ˴ Ϣ˸ Ϝ˵ Θ˴ ϋ ˴ Ύσ ϥ ͉ ΍˴ϭ˴ ˬ˴ϥϭ˵ΪΘ˴ Ϭ˸ Ϥ˵ ϟ˸ ΍ Ϣ˸ Ϡ˴ϓ˴ Ϣ˸ Η˵ Ϯ˴ ϋ ˸ Ω˴ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ϭ˴ ˬ˵ϕΪ˸ μ ͋ ϟ΍ Ϣ˵ Ϝ˵ ϟ˴Ϯ˸ ϗ˴ ϥ ͉ ΍˴ϭ˴ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ϭ˴ ˬ΍Ϯ˵ϋΎτ˵Η Ϣ˸ Ϡ˴ϓ˴ Ϣ˸ Η˵ ή˸ ϣ˴ ΍˴ϭ˴ ˬ΍Ϯ˵ΑΎΠ˵Η Ϣ˸ ϟ˴ ˬ˶νέ˸ ϻ ˸˴ ΍ ϥ ˵ Ύϛ˸έ΍˴ϭ˴ Ϧ ˶ ϳ˷Ϊϟ΍ Ϣ˵ ΋˶ Ύϋ˴Ω Ώ ˶ ϼ˸λ΍˴ Ϧ ˸ ϣ˶ Ϣ˸ Ϝ˵ Ψ ˵δ ˴ Ϩ˸ ϳ˴ Ϳ ˶ ΍Ϧ ˶ ϴ˸ ό˴ Α˶ ΍Ϯ˵ϟ΍ΰ˴Η ϡ˶ ΎΣ˸έ΍˴ Ϧ ˸ ϣ˶ Ϣ˸ Ϝ˵ Ϡ˵Ϙ˵ Ϩ˸ ϳ˴ ϭ˴ ˬή˴Ϭτ ͉ ϣ˵ ͋Ϟϛ˵ Δ˵ ϴ͉ Ϡ˶ϫ˶ ΎΠ˸ϟ΍ Ϣ˵ Ϝ˵ δ ˸ ͋ϧΪ˴ Η˵ Ϣ˸ ϟ˴ ˬ˶Ε΍ή͉Ϭτ ˴ Ϥ˵ ϟ˸ ΍ 115

‘Umrah Mufradah

Ϧ ˵ Θ˴ ϓ˶ Ϣ˸ Ϝ˵ ϴϓ ϙ ˸ ή˴ θ ˸ Η˴ Ϣ˸ ϟ˴ϭ˴ ˬ˵˯ϼ˸ϬΠ ˴ ϟ˸ ΍ Ϧ ͉ ϣ˴ ˬ˸ϢϜ˵ Θ˵ Β˴ Ϩ˸ ϣ˴ Ώ ˴ Ύσ˴ϭ Ϣ˸ Θ˵ Β˸ σ ˶ ˬ˶˯΍Ϯ˸ϫϻ ˸˴ ΍ ϲϓ Ϣ˸ Ϝ˵ Ϡ˴ό˴ Π ˴ ϓ˴ ˬ˶Ϧϳ˷Ϊϟ΍ ϥ ˵ Ύ˷ϳΩ˴ ΎϨ˸ϴϠ˴ϋ ˴ Ϣ˸ Ϝ˵ Α˶ Ύ˴Ϭϴϓ ή˴ ϛ˴ ά˸ ϳ˵ ϭ˴ ϊ˴ ϓ˴ ή˸ Η˵ ϥ ˸ ΍˴ Ϳ ˵ ΍ϥ ˴ Ϋ˶ ΍˴ ΕϮ˵ϴΑ˵ Δ˱ Ϥ˴ Σ ˸ έ˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ΎϨ˴ΗΎ˴Ϡλ ˴ Ϟ ˴ ό˴ Ο ˴ ϭ˴ ˬ˵ϪϤ˵ γ ˸΍ Ϳ ˵ ΍ Ϣ˵ ϛ˵ έ˴ ΎΘ˸Χ΍ Ϋ˶ ΍˶ ˬΎϨ˶ΑϮ˵ϧά˵ ϟ˶ Γ˱ έ˴ Ύ˷ϔϛ˴ ϭ˴ ΎϨ˴ϟ Ϧ ˸ ϣ˶ ΎϨ˸ϴϠ˴ϋ ˴ Ϧ ͉ ϣ˴ ΎϤ˶Α ΎϨ˴ϘϠ˸ Χ ˴ ΐ ˴ ϴ͉ σ ˴ ϭ˴ ˬΎϨ˴ϟ ˬ˸ϢϜ˵ Ϥ˶ Ϡ˸ ό˶ Α˶ Ϧ ˴ ϴ͋Ϥδ ˴ ϣ˵ ϩ˵ Ϊ˴ Ϩ˸ ϋ ˶ Ύ˷Ϩϛ˵ ϭ˴ ˬ˸ϢϜ˵ Θ˶ ϳ˴ ϻ˶ϭ ϡ˵ ΎϘ˴ϣ ΍άϫ˴ϭ ˬ˸Ϣϛ˵ Ύ˷ϳ΍˶ ΎϨ˶ϘϳΪ˸μΘ˴ Α˶ Ϧ ˴ ϴϓ˶ήΘ˴ ό˸ ϣ˵ ή͉ ϗ˴ ΍˴ϭ˴ ϥ ˴ ΎϜ˴Θγ ˸ ΍˴ϭ Ύ˴τ ˴Χ ˸ ΍˴ϭ˴ ϑ ˴ ή˴ γ ˸ ΍˴ Ϧ ˸ ϣ˴ ˬ˴ιϼ˴Ψϟ˸ ΍ Ϫ˶ ϣ˶ ΎϘ˴ϤΑ˶ ΎΟ˴έϭ˴ ϰϨ˴Ο ΎϤ˶Α Ϧ ˴ ϣ˶ ϰϜ˸ϠϬ˴ ϟ˸ ΍ ά˵ Ϙ˶ Ϩ˸ Θ˴ δ ˸ ϣ˵ Ϣ˸ Ϝ˵ Α˶ ϩ˵ ά˴ Ϙ˶ Ϩ˸ Θ˴ δ ˸ ϳ˴ ϥ ˸ ΍˴ϭ˴ Ϊ˸ Ϙ˴ ϓ˴ ˬ˴˯Ύό˴ϔη ˵ ϲϟ ΍Ϯ˵ϧϮ˵Ϝϓ˴ ˬϯΩ͉ήϟ΍ Ϟ ˵ ϫ˸ ΍˴ Ϣ˸ Ϝ˵ Ϩ˸ ϋ ˴ ΐ ˴ Ϗ ˶ έ˴ Ϋ˸ ΍˶ Ϣ˸ Ϝ˵ ϴ˸ ϟ˴΍˶ Ε ˵ Ϊ˸ ϓ˴ ϭ˴ ΍˱ϭ˵ΰϫ˵ Ϳ ˶ ΍ Ε ˶ Ύϳ΁ ΍ϭ˵άΨ ˴ Η͉ ΍˴ϭ ˬΎϴ˸ϧΪ͊ ϟ΍ 116

‘Umrah Mufradah

ΎϬ˸Ϩϋ ˴ ΍ϭ˵ήΒ˴ Ϝ˸ Θ˴ γ ˸ ΍˴ϭ Raise your head towards the Sky and say:

ϻ Ϣ˲ ΋˶ ΍Ω˴ϭ ˬϮ˵Ϭδ ˸ ϳ˴ ϻ Ϣ˲ ΋˶ Ύϗ Ϯ˴ ϫ˵ Ϧ ˸ ϣ˴ Ύϳ Ϧ ͊ Ϥ˴ ϟ˸ ΍ Ϛ ˴ ϟ˴ ˯˸ϰη ˴ ͋ϞϜ˵ Α˶ ς ˲ ϴΤ˵ϣϭ˴ ˬϮ˵ϬϠ˸ ϳ˴ ϲϨ˴ΘϤ˸ ϗ˴ ΍˴ ΎϤ˶Α ϲϨ˴Θϓ˸ ή͉ ϋ ˴ ϭ˴ ϲϨ˴ΘϘ˸ ϓ͉ ϭ˴ ΎϤ˶Α ΍Ϯ˵ϠϬ˶ Ο ˴ ϭ˴ ˬ˴ϙΩ˵ ΎΒ˶ϋ Ϫ˵ Ϩ˸ ϋ ˴ Ϊ͉ λ ˴ Ϋ˸ ΍˶ ˬ˶Ϫϴ˸ Ϡ˴ϋ ˴ ΍Ϯ˵ϟΎϣ˴ϭ ˬ˶ϪϘ͋ Τ ˴ Α˶ ΍Ϯ͊ϔΨ ˴ Θ˴ γ ˸ ΍˴ϭ ˬ˵ϪΘ˴ ϓ˴ ή˶ ό˸ ϣ˴ ϲ ͉ Ϡ˴ϋ ˴ Ϛ ˴ Ϩ˸ ϣ˶ Δ˵ ͉ϨϤ˶ ϟ˸ ΍ Ζ ˶ ϧ˴ ΎϜ˴ϓ ˬ˵ϩ΍Ϯ˶γ ϰϟ˶΍ ϲϨ˴Θμ ˸ μ ˴ Χ ˴ ΎϤ˶Α Ϣ˸ Ϭ˵ Θ˴ μ ˸ μ ˴ Χ ˴ ϡ΍Ϯ˸ϗ΍˴ ϊ˴ ϣ˴ ϲϓ ϙ ˴ Ϊ˴ Ϩ˸ ϋ ˶ Ζ ˵ Ϩ˸ ϛ˵ Ϋ˸ ΍˶ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍ Ϛ ˴ Ϡ˴ϓ˴ ˬ˶ϪΑ˶ ϼ˴ϓ ˬ˱ΎΑϮ˵ΘϜ˸ ϣ˴ ΍˱έϮ˵ϛά˸ ϣ˴ ΍άϫ ϲϣΎϘ˴ϣ ϲϨ˸Βϴ͋ Ψ ˴ Η˵ ϻ˴ϭ ˬ˵ΕϮ˸ Ο ˴ έ˴ Ύϣ ϲϨ˸ϣή˶ Τ ˸ Η˴ Ϫ˶ ϟ˶΁˴ϭ Ϊ͉ϤΤ ˴ ϣ˵ Δ˶ ϣ˴ ή˸ Τ ˵ Α˶ ˬ˵ΕϮ˸ ϋ ˴ Ω˴ ΎϤ˰ϴϓ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ ϭ˴ ˬ˴Ϧϳή˶ϫΎ˷τϟ΍ Ϊ͉ϤΤ ˴ ϣ˵ ϝ ˶ ΁˴ϭ 117

‘Umrah Mufradah

Pray the Salaat of Ziyarat. Eight Raka’ats in pairs of two Raka’ats each (i.e. two Raka’ats for each Imam) either at home or in Masjid-un-Nabawi.

Farewell Ziyarat (Ziyaratul Widaa) of The Holy Imams (a.s.) in Jannatul Baqii

Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ ϯΪ˵Ϭϟ˸ ΍ Δ˴ Ϥ͉ ΋˶ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ΃˵ή˴ ϗ˸ ΍˴ϭ˴ Ϳ ˴ ΍ Ϣ˵ Ϝ˵ ϋ ˵ Ω˶ Ϯ˸ Θ˴ γ ˸ ΍˴ ˬ˵ϪΗ˵ Ύϛ˴ήΑ˴ ϭ˴ Ϳ ˶ ΍ ˬ˶ϝϮ˵γή͉ ϟΎ˶Αϭ˴ Ϳ ˶ Ύ˶Α˶ Ύ˷Ϩϣ˴ ΁ ˬ˴ϡϼ͉δϟ΍ Ϣ˵ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˶Ϫϴ˸ Ϡ˴ϋ ˴ Ϣ˸ Θ˵ Ϡ˸ ϟ˴Ω˴ ϭ˴ Ϫ˶ Α˶ Ϣ˸ Θ˵ Ό˸ Ο ˶ ΎϤ˶Αϭ˴ Ϧ ˴ ϳΪ˶ϫΎ˷θϟ΍ ϊ˴ ϣ˴ ΎϨ˸ΒΘ˵ ϛ˸ Ύ˴ϓ Ziyarat of Hadhrat Ibrahim Son of The Holy Prophet (s.a.w.w.):

ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬͿ ˶ ΍ϝ ˶ Ϯ˵γέ˴ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ΐ ˶ ϴΒ˴Σ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϲ ͋ Β˶ ϧ˴ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϰ ͋ ϔ˶ λ ˴ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ Ϊ˶ Β˸ ϋ ˴ Ϧ ˶ Α˸ Ϊ˶ Ϥ͉ Τ ˴ ϣ˵ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϲ ͋Π ˶ ϧ˴ 118

‘Umrah Mufradah

ˬ˴ϦϴϠ˴γή˸ Ϥ˵ ϟ˸ ΍ Ϣ˶ Η˴ ΎΧ˴ϭ ˬ˶˯Ύϴ˶Βϧ˸ ϻ ˸˴ ΍ Ϊ˶ ϴ͋ γ ˴ Ϳ ˶ ΍ Ϫ˶ ο ˶ έ˸ ΍˴ ϲϓ Ϫ˶ Ϙ˶ Ϡ˸ Χ ˴ Ϧ ˸ ϣ˶ Ϳ ˶ ΍ Γ˶ ή˴ ϴ˴ Χ ˶ ϭ˴ Ϫ˶ ΋˶ Ύϴ˶Βϧ˸ ΍˴ ϊ˶ ϴϤ˴Ο ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϫ΋˶ ΎϤ˴γϭ˴ ˯˶ ΍Ϊ˴Ϭθ ͊ ϟ΍ ϰ˴Ϡϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶ϪϠ˶γ ˵ έ˵ ϭ˴ ΎϨ˸ϴϠ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴ϦϴΤ˶ϟΎ˷μϟ΍˴ϭ ˯˶ ΍Ϊ˴όδ ͊ ϟ΍˴ϭ ϡ˵ ϼ͉δϟ˴΍ ˬ˴ϦϴΤ˶ϟΎ˷μϟ΍ Ϳ ˶ ΍ Ω˶ ΎΒ˶ϋ ϰϠ˴ϋϭ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϴ˴ ϛ˶ ΍˷ΰϟ΍ Ρ ˵ ϭ͊ήϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϔ˴ ϳή͉θϟ΍ β ˵ ϔ˸ ͉Ϩϟ΍ ΎϬ˴ Θ˵ ϳ͉ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Γή˴ ϫ˶ Ύ˷τϟ΍ Δ˵ ϟ˴ϼ͊δϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϴ˴ ϛ˶ ΍˷ΰϟ΍ Δ˵ Ϥ˴ δ ˴ Ϩ͉ ϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬϯέ˴Ϯϟ˸ ΍ ή˶ ϴ˸ Χ ˴ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬϰΒ˴ΘΠ ˸ Ϥ˵ϟ˸ ΍ ϲ ͋ Β˶ Ϩ˴ ϟ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Δ˶ ϓ͉ Ύϛ ϰϟ˶΍ Ι ˶ Ϯ˵όΒ˸ Ϥ˴ ϟ˸ ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ή˶ ϴθ˴Βϟ˸ ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬϯέ˴Ϯϟ˸ ΍ Ν ˶ ΍ή͋δϟ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶ήϳά͉Ϩϟ΍ 119

‘Umrah Mufradah

Ϊ˶ ϳ͉ Ά˴ Ϥ˵ ϟ˸ ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬήϴϨ˵Ϥϟ˸ ΍ Ϟ ˶γ ˴ ή˸ Ϥ˵ ϟ˸ ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶ϥ΁ή˵Ϙϟ˸ Ύ˶Α Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬϥ ͋ ΎΠ˸ϟ΍˴ϭ β ˶ ϧ˸ ϻ ˶ ΍ ϰ˴ϟ΍˶ ˬ˶Δϣ˴ ϼ˴όϟ˸ ΍˴ϭ Δ˶ ϳ˴ ΍˷ήϟ΍ ΐ ˶ Σ ˶ Ύλ Ϧ ˴ Α˸ Ύ˴ϳ ϡ˴ Ϯ˸ ϳ˴ ϊ˶ ϴϔ͉θϟ΍ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ϩ˵ ΎΒ˴Σ Ϧ ˸ ϣ˴ Ϧ ˴ Α˸ Ύ˴ϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Δϣ˴ Ύϴ˶Ϙϟ˸ ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Δϣ˴ ΍ή˴Ϝϟ˸ Ύ˶Α Ϳ ˵ ΍ Ϳ ˵ ΍ έ˴ ΎΘΧ ˸ ΍ Ϊ˶ ϗ˴ Ϛ ˴ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ˬ˵ϪΗ˵ Ύϛ˴ήΑ˴ ϭ˴ Ϳ ˶ ΍ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ΐ ˴ Θ˵ Ϝ˸ ϳ˴ ϥ ˸ ΍˴ Ϟ ˴ Β˸ ϗ˴ Ϫ˶ ϣ˶ Ύό˸ϧ΍˶ έ˴ ΍Ω Ϛ ˴ ϟ˴ ˬ˵Ϫϣ˴ ΍ή˴Σϭ˴ Ϫ˵ ϟ˴ϼ˴Σ Ϛ ˴ ϔ˴ Ϡ͋Ϝ˴ ϳ˵ ϭ˸ ΍˴ Ϫ˵ ϣ˴ ΎϜ˸Σ΍˴ ΍˱ή˶ϫΎσ Ύ˱ϴ͋ο ˶ ή˸ ϣ˴ Ύ˱ϴ˶ϛ΍ί Ύ˱Β͋ϴσ ˴ Ϫ˶ ϴ˸ ϟ˴΍˶ Ϛ ˴ Ϡ˴Ϙ˴ Ϩ˴ ϓ˴ ˬβ˴ϧΩ˴ ͋Ϟϛ˵ Ϧ ˸ ϣ˶ Ύ˱γ͉ΪϘ˴ ϣ˵ ˬβ˴Πϧ˴ ͋Ϟϛ˵ Ϧ ˸ ϣ˶ ϰ˴ϟ΍˶ Ϛ ˴ ό˴ ϓ˴ έ˴ ϭ˴ ˬϯϭ΄˴Ϥϟ˸ ΍ Δ˴ Ϩ͉ Ο ˴ ϙ ˴ ΃˴Ϯ͉ Α˴ ϭ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ ϭ˴ ˬϰϠ˵όϟ˸ ΍ Ε ˶ ΎΟ˴έΪ͉ ϟ΍ Ϫ˵ ϐ˵ ͋ϠΒ˴ Η˵ ϭ˴ ˬ˶Ϫϟ˶Ϯ˵γέ˴ Ϧ ˵ ϴ˸ ϋ ˴ ΎϬ˶Α ή͊ Ϙ˴ Η˴ Γ˱ ϼ˴λ 120

‘Umrah Mufradah

Ϟ ˴π ˴ ϓ˸ ΍˴ Ϟ ˸ ό˴ Ο ˸ ΍ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˶Ϫϟ˶Ϯ˵ϣ΄˴ϣ ή˴ Β˴ ϛ˸ ΍˴ Ϛ ˴ Η˶ Ύϛ˴ήΑ˴ ϰϤ˸ϧ΍˴ϭ˴ ˬΎϫΎϛ˸ί΍˴ϭ˴ Ϛ ˴ Η˶ ΍Ϯ˴Ϡλ ˴ Ϛ ˴ ϴ͋ Β˶ ϧ˴ ϭ˴ Ϛ ˴ ϟ˶Ϯ˵γέ˴ ϰϠ˴ϋ ˬΎϫΎϓ˸ϭ΍˴ϭ˴ Ϣ˶ Η˴ ΎΧ Ϊ͉ϤΤ ˴ ϣ˵ Ϛ ˴ Ϙ˶ Ϡ˸ Χ ˴ Ϧ ˸ ϣ˶ Ϛ ˴ Η˶ ή˴ ϴ˴ Χ ˶ ϭ˴ ϩ˶ Ω˶ ϻ˸ϭ΍˴ Ϧ ˸ ϣ˶ Ϟ ˴δ ˴ ϧ˴ Ϧ ˸ ϣ˴ ϰϠ˴ϋϭ˴ ˬ˴Ϧϴ˷ϴΒ˶ Ϩ͉ ϟ΍ Ϫ˶ Η˶ ή˴ Θ˸ ϋ ˶ Ϧ ˸ ϣ˶ ϒ ˴ Ϡ͉Χ ˴ Ϧ ˸ ϣ˴ ϰϠ˴ϋϭ˴ ˬ˴ϦϴΒ͋ϴτ ͉ ϟ΍ Ϣ˴ Σ ˴ έ˸ ΍˴ Ύϳ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ Α˶ ˬ˴Ϧϳή˶ϫΎ˷τϟ΍ ϖ ͋Τ ˴ Α˶ Ϛ ˴ ϟ˵Ύ˴γ ˸ ΍˴ ϲ˷ϧ΍˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˴ϦϴϤ˶Σ΍˷ήϟ΍ ˬ˴Ϛϴ͋ Β˶ ϧ˴ Ϟ ˶Π ˸ ϧ˴ Ϣ˴ ϴ˶ϫ΍ή˸Α΍˶ϭ˴ ˬ˴Ϛϴ͋ ϔ˶ λ ˴ Ϊ͉ϤΤ ˴ ϣ˵ ϲΒ˸ϧΫ˴ ϭ˴ ΍˱έϮϜ˸θϣ˴ Ϣ˸ Ϭ˶ Α˶ ϲϴ˸όγ ˴ Ϟ ˴ ό˴ Π ˸ Η˴ ϥ ˸ ΍˴ ΓΪϴόγ ϢϬΑ ϲΗΎϴΣϭ ΍˱έϮϔϐ˴ϣ ϢϬ˴Α ϢϬΑ ϲΠ΋΍ϮΣϭ ΓΪϴϤΣ ϢϬΑ ϲΘΒϗΎϋϭ ˬ˱Δϴ͉ ο ˶ ή˸ ϣ˴ Ϣ˸ Ϭ˶ Α˶ ϲ˶ϟΎό˸ϓ΍˴ϭ˴ ˬ˱Δϴ͉ π ˶ Ϙ˸ ϣ˴ Ϣ˸ Ϭ˶ Α˶ ϲϧϭ˵Άη ˵ ϭ˴ ˬ˱ΓΩ˴ Ϯ˵όδ ˸ ϣ˴ Ϣ˸ Ϭ˶ Α˶ ϱέϮ˵ϣ΍˵ϭ˴ ˬϖ ˴ ϴϓ˸ϮΘ͉ ϟ΍ ϲ ˴ ϟ˶ Ϧ ˸δ ˶ Σ˴΍ϭ˴ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˱ΓΩ˴ Ϯ˵ϤΤ ˸ ϣ˴ 121

‘Umrah Mufradah

Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬϖϴο˴ϭ Ϣ˷ ϫ˴ ͉Ϟϛ˵ ϲ͋Ϩϋ ˴ β ˸ ϔ͋ ϧ˴ ϭ˴ ˬ˴ϚΑ˴ ΍Ϯ˴Λ ϲϨ˸ΤϨ˴ ϣ˸ ΍˴ϭ ˬ˴ϚΑ˴ ΎϘ˶ϋ ϲϨ˸ΒϨ͋ Ο ˴ Ϛ ˴ ϧ˴ ΍Ϯ˸οέ˶ ϲϨ˸ϗί˵ έ˸ ΍˴ϭ ˬ˴Ϛϧ˴ ΎϨ˶Ο ϲ͋ϨϜ˶ γ ˸ ΍˴ϭ˴ ΢˶ϟΎλ ϲϓ ϲϟ ϙ ˸ ή˶ η ˸ ΍˴ϭ˴ ˬ˴Ϛϧ˴ Ύϣ˴΍ϭ˴ ϊ˴ ϴϤ˴Οϭ˴ ϱΪ˴ϟϭ˴ ϭ˴ ϯ ͉ Ϊ˴ ϟ˶΍ϭ ϲ΋Ύϋ˵Ω Ϣ˸ Ϭ˵ Ϩ˸ ϣ˶ ˯˴ Ύϴ˸Σϻ ˸˴ ΍ ˬ˶ΕΎϨ˶ϣΆ˸ Ϥ˵ ϟ΍˴ϭ Ϧ ˴ ϴϨ˶ϣΆ˵Ϥϟ˸ ΍ Ε ˶ Ύϴ˶ϗΎΒ˸ϟ΍ ϲ ͊ ϟ˶ϭ˴ Ϛ ˴ ϧ͉ ΍˶ Ε ˴ ΍Ϯ˸ϣϻ ˸˴ ΍˴ϭ .Ϧ ˴ ϴϤ˴ϟΎό˸ϟ΍ Ώ ͉ έ˴ Ϧ ˴ ϴϣ΁ ˬ˶ΕΎΤ˶ϟΎ˷μϟ΍ Ziyarat of Bibi Fatima Binti Asad (a.s.) - Mother of Amirul Mu’mineen, Imam Ali (a.s.):

ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϲ ͋ Β˶ ϧ˴ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ Ϊ˶ ϴ͋ γ ˴ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ Ϊ˶ ϴ͋ γ ˴ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˴ϦϴϠ˴γή˸ Ϥ˵ ϟ˸ ΍ Ϊ˶ ϴ͋ γ ˴ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϴϟ͉ϭϻ ˸˴ ΍ Ϳ ˵ ΍ Ϫ˵ Μ˴ ό˴ Α˴ Ϧ ˸ ϣ˴ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϳή˶Χϻ ˸΍ 122

‘Umrah Mufradah

Ύ˴Ϭϳ͊ ΍˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴ϦϴϤ˴ϟΎό˸Ϡϟ˶ Δ˱ Ϥ˴ Σ ˸ έ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵ϪΗ˵ Ύϛ˴ήΑ˴ ϭ˴ Ϳ ˶ ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ ϲ ͊ Β˶ Ϩ͉ ϟ΍ ˬ˶Δϴ͉ Ϥ˶ η ˶ ΎϬ˸ϟ΍ Ϊ˴γ΍˴ Ζ ˶ Ϩ˸ Α˶ Δ˴ Ϥ˴ σ ˶ Ύϓ ϰϠ˴ϋ Δ˵ Ϙ˴ ϳ˷Ϊμ ͋ ϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Δ˵ ͉ϴϘ˶ ͉Θϟ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϴ͉ ο ˶ ή˸ Ϥ˴ ϟ˸ ΍ Δ˵ Ϥ˴ ϳή˴Ϝϟ˸ ΍ Ύ˴ϬΘ˵ ϳ͉ ΍˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϴ͉ Ϙ˶ Ϩ͉ ϟ΍ Δ˴ Ϡ˴ϓ˶ Ύϛ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˵Δϴ͉ ο ˶ ή͉ ϟ΍ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϴ˷ϴΒ˶ Ϩ͉ ϟ΍ Ϣ˶ Η˴ ΎΧ Ϊ͉ϤΤ ˴ ϣ˵ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϴ˷ϴλ ˶ Ϯ˴ ϟ˸ ΍ Ϊ˶ ϴ͋ γ ˴ Γ˴ Ϊ˴ ϟ˶΍ϭ Ϳ ˶ ΍ϝ ˶ Ϯ˵γέ˴ ϰϠ˴ϋ ΎϬ˵ΘϘ˴ ϔ˴ η ˴ Ε ˸ ή˴ Ϭ˴ χ ˴ Ϧ ˸ ϣ˴ Ϧ ˸ ϣ˴ Ύϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϴ˷ϴΒ͉Ϩϟ΍ Ϣ˶ Η˴ ΎΧ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϧϴϣ˴ϻ ˸΍ Ϳ ˶ ΍ ϰ ͋ ϟ˶Ϯ˴ ϟ˶ ΎϬ˵Θϴ˴ Α˶ ή˸ Η˴ ˬ˶ήϫ˶ Ύ˷τϟ΍ Ϛ ˶ ϧ˶ Ϊ˴ Α˴ ϭ˴ Ϛ ˶Σ ˶ ϭ˵έ ϰϠ˴ϋϭ˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ ϙ ˶ Ϊ˶ ϟ˴ϭ˴ ϰϠ˴ϋϭ˴ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Ζ ˶ Ϩ˸ δ ˴Σ ˸ ΍˴ Ϛ ˶ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ˬ˵ϪΗ˵ Ύϛ˴ήΑ˴ ϭ˴ Ϳ ˶ ΍ 123

‘Umrah Mufradah

Ε ˶ Ϊ˸ Ϭ˴ Θ˴ Ο ˸ ΍˴ϭ ˬ˴Δϧ˴ Ύϣ˴ϻ ˸΍Ζ ˶ ϳ˸ Ω͉ ΍˴ϭ˴ ˬ˴Δϟ˴Ύϔ˶Ϝϟ˸ ΍ φ ˶ ϔ˸ Σ ˶ ϲϓ Ζ ˶ ϐ˸ ϟ˴ΎΑ˴ϭ ˬ˶Ϳ΍ Ε ˶ Ύο˸ήϣ˴ ϲϓ Δ˱ Ϩ˴ ϣ˶ Ά˸ ϣ˵ ˬ˶ϪϘ͋ Τ ˴ Α˶ Δ˱ ϓ˴ έ˶ Ύϋ ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ Γ˱ ή˴ μ ˶ Β˸ Θ˴ δ ˸ ϣ˵ ˬ˶ϪΗ˶ Ϯ͉ Β˵ Ϩ˵ Α˶ Δ˱ ϓ˴ ή˶ Θ˴ ό˸ ϣ˵ ˬ˶Ϫϗ˶ Ϊ˸ μ ˶ Α˶ ϰϠ˴ϋ Δ˱ Ϙ˴ ϔ˶ θ ˸ ϣ˵ ˬ˶ϪΘ˶ ϴ˴ Α˶ ή˸ Θ˴ Α˶ Δ˱ Ϡ˴ϓ˶ Ύϛ ˬ˶ϪΘ˶ Ϥ˴ ό˸ Ϩ˶ Α˶ Γ˱ έ˴ ΎΘ˸Ψϣ˵ ˬ˶ϪΘ˶ ϣ˴ Ϊ˸ Χ ˶ ϰϠ˴ϋ Δ˱ ϔ˴ ϗ˶ ΍ϭ ˬ˶Ϫδ ˶ ϔ˸ ϧ˴ ϰ˴Ϡϋ ˴ Ζ ˶ ϴ˸ π ˴ ϣ˴ Ϛ ˶ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˵ϩΎο˶έ ˬ˶ϥΎϳ˸Ωϻ ˸˴ ΍ ϑ ˶ ή˴ η ˸ Ύ˴Α˶ Ϛ ˶δ ͊ Ϥ˴ Θ͉ϟ΍˴ϭ ϥ ˶ ΎϤ˸ϳϻ ˸˶ ΍ Δ˱ ϴ͉ Ϙ˶ Η˴ Δ˱ ϴ͉ ϛ˶ ί˴ Γ˱ ή˴ ϫ˶ Ύσ Δ˱ ϴ͉ ο ˶ ή˸ ϣ˴ Δ˱ ϴ˴ ο ˶ ΍έ ˬ˶ϙΎο˸έ΍˴ϭ˴ Ϛ ˶ Ϩ˸ ϋ ˴ Ϳ ˵ ΍ϲ ˴ο ˶ ή˴ ϓ˴ ˬ˱Δϴ͉ Ϙ˶ ϧ˴ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ϙ ˶ ΍ϭ΄˴ϣϭ˴ Ϛ ˶ ϟ˴ΰ˶ Ϩ˸ ϣ˴ Δ˴ Ϩ͉ Π ˴ ϟ˸ ΍ Ϟ ˴ ό˴ Ο ˴ ϭ˴ ϲϨ˸όϔ˴ ϧ˸ ΍˴ϭ Ϊ͉ϤΤ ˴ ϣ˵ ϝ ˶ ΁˴ϭ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ Ϟ ͋λ ˴ ϻ˴ϭ ˬΎϬ˶ΘΒ͉ Τ ˴ ϣ˴ ϰϠ˴ϋ ϲϨ˸ΘΒ͋ Λ˴ ϭ˴ ˬΎϬ˶Ηέ˴ Ύϳ˶ΰΑ˶ Δ˶ Ϥ͉ ΋˶ ϻ ˸˴ ΍ Δ˴ ϋ ˴ Ύϔ˴ηϭ˴ ˬΎϬ˴Θϋ ˴ Ύϔ˴η ϲϨ˸ϣή˶ Τ ˸ Η˴ ˬΎϬ˴ΘϘ˴ ϓ˴ ΍ή˵ϣ ϲϨ˸ϗί˵ έ˸ ΍˴ϭ ˬΎϬ˶Θϳ͉ έ͋ Ϋ˵ Ϧ ˸ ϣ˶ 124

‘Umrah Mufradah

Ύ˴ϫΩ˶ ϻ˸ϭ΍˴ ϊ˴ ϣ˴ ϭ˴ ΎϬ˴όϣ˴ ϲϧ˸ήθ ˵Σ ˸ ΍˴ϭ ή˴ Χ ˶ ΁ Ϫ˵ Ϡ˸ ό˴ Π ˸ Η˴ ϻ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˴Ϧϳή˶ϫΎ˷τϟ΍ ϲ˶Ϩϗ˸ ί˵ έ˸ ΍˴ϭ ˬΎϫΎ˷ϳ΍˶ ϲΗ˴έΎϳ˶ί Ϧ ˸ ϣ˶ Ϊ˶ Ϭ˸ ό˴ ϟ˸ ΍ ΍Ϋ˶΍ϭ˴ ˬϲϨ˴Θϴ˸ Ϙ˴ Α˸ ΍˴ Ύϣ ΍˱Ϊ˴Α΍˴ ΎϬ˸ϴϟ˴΍˶ Ω˴ Ϯ˸ ό˴ ϟ˸ ΍ ˬΎϬ˶Ηή˴ ϣ˸ ί˵ ϲϓ ϲϧ˸ήθ ˵Σ ˸ Ύ˴ϓ ϲϨ˴Θϴ˸ ϓ͉ Ϯ˴ Η˴ Ύϳ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ Α˶ ˬΎϬ˶Θϋ ˴ Ύϔ˴η ϲϓ ϲϨ˸ϠΧ ˶ Ω˸ ΍˴ϭ˴ ϙ ˴ Ϊ˴ Ϩ˸ ϋ ˶ ΎϬ͋ϘΤ ˴ Α˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˴Ϧϴ˶ϤΣ ˶ ΍˷ήϟ΍ Ϣ˴ Σ ˴ έ˸ ΍˴ ϯ ͉ Ϊ˴ ϟ˶΍Ϯ˶ϟϭ˴ ϲϟ ή˸ ϔ˶ Ϗ ˸ ΍˶ ˬ˴Ϛϳ˸ Ϊ˴ ϟ˴ ΎϬ˴Θϟ˴ΰ˶ Ϩ˸ ϣ˴ ϭ˴ ΎϨ˶Η΁˴ϭ ˬ˶ΕΎϨ˶ϣΆ˸ Ϥ˵ ϟ˸ ΍˴ϭ Ϧ ˴ ϴϨ˶ϣΆ˸ Ϥ˵ ϟ˸ ΍ ϊ˶ ϴ˶ϤΠ ˴ ϟ˶ϭ˴ Δ˱ Ϩ˴ δ ˴Σ ˴ Γ˶ ή˴ Χ ˶ϻ ˸ ΍ ϲ˶ϓϭ˴ Δ˱ Ϩ˴ δ ˴Σ ˴ Ύϴ˸ϧΪ͊ ϟ΍ ϲϓ˶ . έ˶ Ύ˷Ϩϟ΍ Ώ ˴ ΍ά˴ϋ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ Α˶ ΎϨ˶ϗϭ˴ Ziyarat of Umm-al-Baneen wife of Hadhrat Ali (a.s.) and mother of Hadhrat Abbas (a.s.)

Ϫ˶ Ϡ͉ϟ΍ ϲ ͋ ϟ˶ϭ˴ Δ˴ Ο ˴ ϭ˸ ί˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ 125

‘Umrah Mufradah

ή˶ ϴ˸ ϣ˶ ΍˴ Δ˴ Ο ˴ ϭ˸ ί˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϧ ˴ ϴ˸ Ϩ˶ ϣ˶ Ά˸ Ϥ˵ ϟ˸ ΍ Ϧ ˴ ϴ˸ Ϩ˶ Β˴ ϟ˸ ΍ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ή˶ ϴ˸ ϣ˶ ΍˴ Ϧ ˶ Α˸ ΍ α ˶ Ύ͉Βό˴ ϟ˸ ΍ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ΐ ˳ ϟ˶Ύ˴σ ϲ˶Α΍˴ Ϧ ˴ Α˸ ΍ ϲ ͋ Ϡ˶ϋ ˴ Ϧ ˴ ϴ˸ Ϩ˶ ϣ˶ Ά˸ Ϥ˵ ϟ˸ ΍ Ϟ ˴ ό˴ Ο ˴ ϭ˴ Ϛ ˶ Ϩ˸ ϋ ˴ ϰϟΎ˴όΗ˴ Ϫ˵ Ϡ͉ϟ΍ ϲ ˴ο ˶ έ˴ ϙ ˶ ΍˴ϭΎ˸ ϣ˴ ϭ˴ Ϛ ˶ ϟ˴ΰ˶ Ϩ˸ ϣ˴ Δ˴ Ϩ͉ Π ˴ ϟ˸ ΍ Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ͉ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ziyarat of Safiyyah and A’tikah paternal aunts of the Holy Prophet (s.a.w.w.)

Ϫ˶ Ϡ͉ϟ΍ ϝ ˶ Ϯ˸ γ ˵ έ˴ ϲ ˸ Θ˴ Ϥ͉ ϋ ˴ Ύ˴ϳ Ύ˴ϤϜ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϫ˶ Ϡ͉ϟ΍ ϲ ͋ Β˶ ϧ˴ ϲ ˸ Θ˴ Ϥ͉ ϋ ˴ Ύ˴ϳ Ύ˴ϤϜ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϫ˶ Ϡ͉ϟ΍ ΐ ˶ ϴ˸ Β˶ Σ ˴ ϲ ˸ Θ˴ Ϥ͉ ϋ ˴ Ύ˴ϳ Ύ˴ϤϜ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϰ˴ϔτ ˴μ ˸ Ϥ˵ ϟ˸ ΍˴ ϲ ˸ Θ˴ Ϥ͉ ϋ ˴ Ύ˴ϳ Ύ˴ϤϜ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϟ ˴ ό˴ Ο ˴ ϭ˴ Ύ˴ϤϜ˵ Ϩ˸ ϋ ˴ ϰϟΎ˴όΗ˴ Ϫ˵ Ϡ͉ϟ΍ ϲ ˴ο ˶ έ˴ 126

‘Umrah Mufradah

Ύ˴ϤϜ˵ ϟ˴ΰ˶ Ϩ˸ ϣ˴ Δ˴ Ϩ͉ Π ˴ ϟ˸ ΍ Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ͉ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ziyarat of Haleema As-Sa’diyya (ra) - Nursing mother of the Holy Prophet (s.a.w.w.)

Ϫ˶ Ϡ͉ϟ΍ ϝ ˶ Ϯ˸ γ ˵ έ˴ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϫ˶ Ϡ͉ϟ΍ ϲ ͋ ϔ˶ λ ˴ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϫ˶ Ϡ͉ϟ΍ ΐ ˶ ϴ˸ Β˶ Σ ˴ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϰϔ˴τμ ˸ Ϥ˵ ϟ˸ ΍ ͉ϡ΍˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϫ˶ Ϡ͉ϟ΍ ϝ ˶ Ϯ˸ γ ˵ έ˴ Δ˴ ό˴ ο ˶ ή˸ ϣ˵ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Δ˶ ϳ͉ Ϊ˶ ό˸ δ ͉ ϟ΍ Δ˴ Ϥ˴ ϴ˸ Ϡ˶Σ ˴ Ύ˴ϳ Ϛ ˶ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϙ ˶ Ύ˴οέ˸ ΍˴ ϭ˴ Ϛ ˶ Ϩ˸ ϋ ˴ ԻϰϟΎ˴όΗ˴ Ϫ˵ Ϡ͉ϟ΍ ϲ ˴ο ˶ ή˴ ϓ˴ ϙ ˶ ΍˴ϭΎ˸ ϣ˴ ϭ˴ Ϛ ˶ ϟ˴ΰ˶ Ϩ˸ ϣ˴ Δ˴ Ϩ͉ Π ˴ ϟ˸ ΍ Ϟ ˴ ό˴ Ο ˴ ϭ˴ Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ͉ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴

127

‘Umrah Mufradah

Ziyarat of other Martyrs of Uhad buried in Jannatul Baqii

Ύ˴ϳ ˯˵ ΍˴Ϊό˴ γ ˵ Ύ˴ϳ ˯˵ ΍˴ΪϬ˴ η ˵ Ύ˴ϳ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ˯˵ Ύ˴ΒϘ˴ ϧ˵ Ύ˴ϳ ˯˵ Ύ˴ΒΠ ˴ ϧ˵ ˯˶ Ύ˴ϓϮ˴ ϟ˸ ΍ ϭ˴ ϕ ˶ Ϊ˸ μ ͋ ϟ΍ Ϟ ˴ ϫ˸ ΍˴ Ύ˴ϳ ϲ˶ϓ ϥ ˴ ϭ˸ Ϊ˵ ϫ˶ Ύ˴Πϣ˵ Ύ˴ϳ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ ϩ˶ Ω˶ Ύ˴ϬΟ ˶ ϖ ͉Σ ˴ Ϫ˶ Ϡ͉ϟ΍ Ϟ ˶ ϴ˸ Β˶ γ ˴ Ϣ˴ ό˸ Ϩ˶ ϓ˴ Ϣ˸ Η˵ ή˸ Β˴ λ ˴ Ύ˴ϤΑ˶ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ έ˶ ΍͉Ϊϟ΍ ϰΒ˸Ϙϋ ˵ Δ˱ ϣ͉ Ύ˴ϋ Δ˱ ϓ͉ Ύ˴ϛ ˯˵ ΍˴ΪϬ˴ η ˵ Ύ˴ϳ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ ˴ ͉δϟ˴΍ Ϫ˵ Η˵ Ύ˴ϛή˴ Α˴ ϭ˴ Ϫ˶ Ϡ͉ϟ΍ Δ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴

128

‘Umrah Mufradah

UHAD Ziyarat of Hadhrat Hamza (a.s.) Uncle of the Holy prophet (s.a.w.w.)

ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˶ Ϯ˵γέ˴ Ϣ͉ ϋ ˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ή˴ ϴ˸ Χ ˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬϪ˶ϟ΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ Ϳ ˶ ΍ Ϊ˴ γ ˴ ΍˴ Ύϳ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˶˯΍Ϊ˴Ϭθ ͊ ϟ΍ Ε ˴ Ϊ˸ ϫ˴ ΎΟ Ϊ˸ ϗ˴ Ϛ ˴ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ ˬ˶Ϫϟ˶Ϯ˵γέ˴ Ϊ˴ γ ˴ ΍˴ϭ˴ ˬ˴Ϛδ ˶ ϔ˸ Ϩ˴ Α˶ Ε ˴ Ϊ˸ Ο ˵ ϭ˴ ˬ͉ϞΟ ˴ ϭ˴ ΰ͉ ϋ ˴ Ϳ ˶ ΍ ϲ˶ϓ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˴ Ϯ˵γέ˴ Ζ ˴ Τ ˸μ ˴ ϧ˴ ϭ˴ Ϫ˵ ϧ˴ ΎΤ˸Βγ ˵ Ϳ ˶ ΍ Ϊ˴ Ϩ˸ ϋ ˶ ΎϤ˰ϴϓ Ζ ˴ Ϩ˸ ϛ˵ ϭ˴ ˬ˶Ϫϟ˶΁˴ϭ Ύ˱Α͋ήϘ˴ Θ˴ ϣ˵ Ϛ ˴ Θ˵ ϴ˸ Η˴ ΍˴ ϲ˷ϣ΍˵ϭ˴ Ζ ˴ ϧ˸ ΍˴ ϲΑ˶ΎΑ˴ ˬ˱ΎΒ˶Ϗ΍έ Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϳ ˶ ΍ϝ ˶ Ϯ˵γέ˴ ϰϟ˶΍ ϲϐ˴ΘΑ˸ ΍˴ ˬ˶Δϋ ˴ Ύϔ͉θϟ΍ ϲ˶ϓ Ϛ ˶ ϴ˸ ϟ˴΍˶ Ύ˱Β˶Ϗ΍έ Ϛ ˴ ϟ˶ά˶Α Ϛ ˴ Α˶ ΍˱Ϋ͋Ϯό˴ Θ˴ ϣ˵ ˬϲδ˸ϔϧ˴ ι ˴ ϼ˴Χ Ϛ ˴ Η˶ έ˴ Ύϳ˶ΰΑ˶ Ζ ˵ ϴ˸ Ϩ˴ Ο ˴ ΎϤ˶Α ϲϠ˸Μϣ˶ ΎϬ͉ϘΤ ˴ Θ˴ γ ˸ ΍ έΎϧ Ϧ ˸ ϣ˶ 129

‘Umrah Mufradah

ϲΘ͉ϟ΍ ϲ ˴ Α˶ Ϯ˵ϧΫ˵ Ϧ ˸ ϣ˶ Ύ˱Α˶έΎϫ ˬϲδ˸ϔϧ˴ ϰϠ˴ϋ Ϛ ˴ ϴ˸ ϟ˴΍˶ Ύ˱ϋ˶ΰϓ˴ ˬϱή˸Ϭχ ˴ ϰϠ˴ϋ ΎϬ˵ΘΒ˸ τ ˴ Θ˴ Σ ˸΍ Δ͉Ϙη ˵ Ϧ ˸ ϣ˶ Ϛ ˴ Θ˵ ϴ˸ Η˴ ΍˴ ˬϲ˷Αέ˴ Δ˶ Ϥ˴ Σ ˸ έ˴ ˯˴ ΎΟ˴έ ˬ˶έΎ˷Ϩϟ΍ Ϧ ˴ ϣ˶ ϲΘ˴Βϗ˴ έ˴ ϙ ˴ ΎϜ˴ϓ Ύ˱Β˶ϟΎσ Γ˴Ϊϴό˴Α Ζ ˵ ϴ˸ Η˴ ΍˴ϭ˴ ˬϲΑϮ˵ϧΫ˵ ϱή˸Ϭχ ˴ Ε ˸ ή˴ ϗ˴ ϭ˸ ΍˴ Ϊ˸ ϗ˴ ϭ˴ ω ˵ ΰ˴ ϓ˸ ΍˴ ΍˱ΪΣ ˴ ΍˴ Ϊ˸ Ο ˶ ΍˴ Ϣ˸ ϟ˴ϭ˴ ˬϲ˷Αέ˴ ς ˴Ψ ˴γ ˸ ΍˴ Ύϣ Ζ ˶ ϴ˸ Α˴ Ϟ ˴ ϫ˸ ΍˴ Ϣ˸ Ϝ˵ Ϩ˸ ϣ˶ ϲϟ ΍˱ή˸ϴΧ ˴ Ϫ˶ ϴ˸ ϟ˴΍˶ ϱή˸Ϙϓ˴ ϡ˴ Ϯ˸ ϳ˴ Ύ˱όϴϔ˴η ϲϟ Ϧ ˸ Ϝ˵ ϓ˴ ˬ˶ΔϤ˴ Σ ˸ ή͉ ϟ΍ ˬ˱Ύϧϭ˵ΰΤ ˸ ϣ˴ Ϛ ˴ ϴ˸ ϟ˴΍˶ Ε ˵ ή˸ γ ˶ Ϊ˸ Ϙ˴ ϓ˴ ˬϲΘ˴ΟΎΣ˴ϭ ϲΗ˴ήΒ˸ ϋ ˴ Ζ ˵ Β˸ Ϝ˴ γ ˴ ϭ˴ ˬ˱ΎΑϭ˵ήϜ˸ ϣ˴ Ϛ ˴ Θ˵ ϴ˸ Η˴ ΍˴ϭ˴ ˬ˱΍Ω˴ήϔ˸ ϣ˵ Ϛ ˴ ϴ˸ ϟ˴΍˶ Ε ˵ ή˸ λ ˶ ϭ˴ ˬ˱Ύϴ˶ϛΎΑ ϙ ˴ Ϊ˴ Ϩ˸ ϋ ˶ ˬ˶ϪΘ˶ Ϡ˴μ ˶ Α˶ Ϳ ˵ ΍ ϲ˶ϧή˴ ϣ˴ ΍˴ Ϧ ˸ Ϥ͉ ϣ˶ Ζ ˴ ϧ˸ ΍˴ϭ˴ ϰϠ˴ϋ ϲϨ͉ϟΩ˴ ϭ˴ ˬ˶ϩή͋ Α˶ ϰϠ˴ϋ ϲϨ͉ΜΣ ˴ ϭ˴ ϲ˶ϓ ϲϨ˴ΒϏ ͉ έ˴ ϭ˴ ˬ˶ϪΒ͋ Τ ˵ ϟ˶ ϲϧ΍Ϊ˴ϫϭ˴ ˬ˶ϪϠ˶π ˸ ϓ˴ Ξ ˶ ΋˶ ΍Ϯ˴Τϟ˸ ΍ ΐ ˴ Ϡ˴σ ˴ ϲϨ˴ϤϬ˴ ϟ˸ ΍˴ϭ˴ ˬ˶Ϫϴ˸ ϟ˴΍˶ Γ˶ Ω˴ Ύϓ˶Ϯϟ˸ ΍ 130

‘Umrah Mufradah

Ϧ ˸ ϣ˴ ϰϘ˸θϳ˴ ϻ Ζ˸ϴΑ˴ Ϟ ˵ ϫ˸ ΍˴ Ϣ˸ Θ˵ ϧ˸ ΍˴ ˬ˵ϩΪ˴ Ϩ˸ ϋ ˶ ϻ˴ϭ ˬ˸Ϣϛ˵ ΎΗ˴΍ Ϧ ˸ ϣ˴ ΐ ˵ ϴΨ˴ϳ ϻ˴ϭ ˬ˸Ϣϛ˵ ϻ ˷ Ϯ˴ Η˴ Ϧ ˸ ϣ˴ Ϊ˵ ό˴ δ ˸ ϳ˴ ϻ˴ϭ Ϣ˸ ϛ˵ ΍Ϯ˸Ϭϳ˴ Ϧ ˸ ϣ˴ ή˵ δ ˴Ψ ˸ ϳ˴ . Ϣ˸ ϛ˵ ΍ΩΎϋ Pray 2 Raka’ats Salaat of Ziyarat and facing Qiblah recite:

ˬΪ͉ϤΤ ˴ ϣ˵ ϝ ˶ ΁˴ϭ Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ Ϟ ͋λ ˴ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ ϟ˶ Ζ ˵ ο ˸ ή͉ ό˴ Η˴ ϲ˷ϧ΍˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϛ ˴ ϴ͋ Β˶ ϧ˴ Ϣ͋ ϋ ˴ ή˶ Β˸ Ϙ˴ ϟ˶ ϲϣϭ˵ΰϠ˵Α˶ Ϛ ˴ Θ˶ Ϥ˴ Ϙ˸ ϧ˶ Ϧ ˸ ϣ˶ ϲϧ˴ήϴΠ˵ϴϟ˶ Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϫ˶ ϴϓ ή˵ Μ˵ Ϝ˸ Η˴ ϡ˸Ϯϳ˴ ϲϓ Ϛ ˴ Θ˶ Ϙ˸ ϣ˴ ϭ˴ Ϛ ˴τ ˶Ψ ˴γ ˴ ϭ˴ ΎϤ˶Α β˸ϔϧ˴ ͊Ϟϛ˵ Ϟ ˵ ϐ˴ θ ˸ Η˴ ϭ˴ ˬ˵Ε΍Ϯ˸λϻ ˸˴ ΍ ϥ ˸ Ύ˶ϓ˴ ˬΎϬ˶δϔ˸ ϧ˴ Ϧ ˸ϋ ˴ ϝ ˵ Ω˶ ΎΠ˵Ηϭ˴ ˬ˸Ζϣ˴ Ϊ͉ ϗ˴ ϻ˴ϭ ϲ ͉ Ϡ˴ϋ ˴ ϑ ˲ Ϯ˸ Χ ˴ ϼ˴ϓ ϡ˴ Ϯ˸ ϴ˴ ϟ˸ ΍ ϲ˶ϨϤ˸ Σ ˴ ή˸ Η˴ Γ˵ έ˴ Ϊ˸ Ϙ˵ ϟ˸ ΍ Ϫ˵ ϟ˴ ϰ ˱ ϟ˸ϮϤ˴ ϓ˴ ΐ ˸ ϗ˶ Ύό˵Η ϥ ˸ ΍˶ϭ˴ ˬ˲ϥΰ˸ Σ ˵ ˬ˶ϡϮ˸ ϴ˴ ϟ˸ ΍ Ϊ˴ ό˸ Α˴ ϲϨ˸Β͋ϴΨ ˴ Η˵ ϻ˴ϭ ˬ˶ϩΪ˶ Β˸ ϋ ˴ ϰϠ˴ϋ 131

‘Umrah Mufradah

Ϊ˸ Ϙ˴ ϓ˴ ˬϲΘ˴ΟΎΣ ή˶ ϴ˸ ϐ˴ Α˶ ϲϨ˸ϓή˶ μ ˸ Η˴ ϻ˴ϭ Ϫ˶ Α˶ Ζ ˵ Α˸ ή͉ Ϙ˴ Η˴ ϭ˴ ˬ˴Ϛϴ͋ Β˶ ϧ˴ Ϣ͋ ϋ ˴ ή˶ Β˸ Ϙ˴ Α˶ Ζ ˵ Ϙ˸ μ ˶ ϟ˴ ˯˴ ΎΟ˴έϭ˴ ˬ˴ϚΗ˶ Ύο˸ήϣ˴ ˯˴ Ύϐ˶ΘΑ˸ ΍ Ϛ ˴ ϴ˸ ϟ˴΍˶ Ϛ ˴ Ϥ˶ Ϡ˸ Τ ˶ Α˶ Ϊ˸ ϋ ˵ ϭ˴ ˬϲ˷Ϩϣ˶ Ϟ ˸ Β͉ Ϙ˴ Θ˴ ϓ˴ ˬ˴ϚΘ˶ Ϥ˴ Σ ˸ έ˴ Δ˶ ϳ˴ ΎϨ˶Ο ϰϠ˴ϋ Ϛ ˴ Θ˶ ϓ˴ ΃˴ήΑ˶ ϭ˴ ˬϲϠ˸ϬΟ ˴ ϰϠ˴ϋ ϑ ˵ ΎΧ˴΍ Ύϣ˴ϭ ˬϲϣ˸ήΟ ˵ Ϣ˴ ψ ˵ϋ ˴ Ϊ˸ Ϙ˴ ϓ˴ ˬϲδ˸ϔϧ ˯˴ Ϯ˵γ ϑ ˵ ΎΧ˴΍ Ϧ ˸ Ϝ˶ ϟ˴ϭ ϲϨ˴ϤϠ˶ψ ˸ Η˴ ϥ ˸ ΍˴ ϰϠ˴ϋ ϰ ˶ Β͊ϠϘ˴ Η˴ ϡ˴ Ϯ˸ ϴ˴ ϟ˸ ΍ ή˶ ψ ˵ ϧ˸ Ύ˴ϓ ˬ˶ΏΎδ˶Τϟ˸ ΍ έ˶ Ύ˷Ϩϟ΍ Ϧ ˴ ϣ˶ ϲϨ͉Ϝϓ˵ ΎϤ˶ϬΒ˶ ϓ˴ ˬ˴Ϛϴ͋ Β˶ ϧ˴ Ϣ͋ ϋ ˴ ή˶ Β˸ ϗ˴ Ϛ ˴ ϴ˸ Ϡ˴ϋ ˴ Ϧ ͉ ϧ˴ Ϯ˵Ϭϳ˴ ϻ˴ϭ ˬϲϴ˸όγ ˴ ΐ ˸ ϴ͋ Ψ ˴ Η˵ ϻ˴ϭ ˬϲΗ˸Ϯλ ˴ Ϛ ˴ Ϩ˸ ϋ ˴ Ϧ ͉ Β˴ Π ˵Τ ˸ Η˴ ϻ˴ϭ ˬϲϟΎϬ˶ΘΑ˸ ΍ Ι ˴ Ύϴ˶Ϗ Ύϳ ˬϲΠ˶΋΍Ϯ˴Σ ή˶ ϴ˸ ϐ˴ Α˶ ϲϨ˸ΒϠ˶Ϙ˸ Η˴ ϻ˴ϭ Ύ˱Ο͋ήϔ˴ ϣ˵ Ύϳ˴ϭ ˬϥϭ˵ΰΤ ˸ ϣ˴ ϭ˴ Ώϭ˵ήϜ˸ ϣ˴ ͋Ϟϛ˵ ϖ ˶ ϳή˴ϐϟ˸ ΍ ϥ ˶ ΍ή˸ϴΤ ˴ ϟ˸ ΍ ϑ ˶ Ϯ˵ϬϠ˸ Ϥ˴ ϟ˸ ΍ Ϧ ˶ϋ ˴ ϰϠ˴ϋ Ϟ ͋μ ˴ ϓ˴ ˬ˶ΔϜ˴ Ϡ˴Ϭ˴ ϟ˸ ΍ ϰ˴Ϡϋ ˴ ϑ ˶ ή˶ θ ˸ Ϥ˵ ϟ˸ ΍ 132

‘Umrah Mufradah

Γ˱ ή˴ ψ ˸ ϧ˴ ϲ ͉ ϟ˴΍˶ ή˸ ψ ˵ ϧ˸ ΍˴ϭ ˬΪ͉ϤΤ ˴ ϣ˵ ϝ ˶ ΁˴ϭ Ϊ͉ϤΤ ˴ ϣ˵ Ϣ˸ Σ ˴ έ˸ ΍˴ϭ ˬ΍˱Ϊ˴Α΍˴ Ύϫ˴Ϊό˸ Α˴ ϰϘ˸η΍˴ ϻ Ϊ˸ Ϙ˴ ϓ˴ ˬϱΩ΍ή˶ϔϧ˸ ΍˴ϭ ϲΗ˴ήΒ˸ ϋ ˴ ϭ˴ ϲϋ͊ήπ ˴ Η˴ ή˴ ϴ˸ Ψ ˴ ϟ˸ ΍ Ζ ˵ ϳ˸ ή͉ Τ ˴ Η˴ ϭ˴ ˬ˴ϙΎο˶έ Ε ˵ Ϯ˸ Ο ˴ έ˴ ͉Ωή˵ Η˴ ϼ˴ϓ ˬ˴ϙ΍Ϯ˶γ Ϊ˲ Σ ˴ ΍˴ Ϫ˶ ϴτ˸όϳ˵ ϻ ϱά͉ϟ΍ Ϫ˵ ϟ˴ ϰ ˱ ϟ˸ϮϤ˴ ϓ˴ ΐ ˸ ϗ˶ Ύό˵Η ϥ ˸ ΍˶ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬϲϠ˴ϣ΍˴ ˯˶ Ϯ˵δΑ˶ Ϫ˶ ΋˵ ΍ΰ˴Οϭ˴ ˬ˶ϩΪ˶ Β˸ ϋ ˴ ϰϠ˴ϋ Γ˵ έ˴ Ϊ˸ Ϙ˵ ϟ˸ ΍ ϲϨ˸ϓή˶ μ ˸ Η˴ ϻ˴ϭ ˬ˴ϡϮ˸ ϴ˴ ϟ˸ ΍ Ϧ ͉ Β˴ ϴΧ˴΍ ϼ˴ϓ ˬ˶ϪϠ˶ό˸ ϓ˶ ϲλϮ˵Ψη ˵ ͉ϦΒ˴ ͋ϴΨ ˴ Η˵ ϻ˴ϭ ˬϲΘ˴ΟΎΣ ή˶ ϴ˸ ϐ˴ Α˶ Ζ ˵ Β˸ ό˴ Η˸ ΍˴ϭ˴ ˬϲΘ˴Ϙϔ˴ ϧ˴ Ε ˵ Ϊ˸ ϔ˴ ϧ˸ ΍˴ Ϊ˸ Ϙ˴ ϓ˴ ˬϲΗ˴ΩΎϓ˶ϭϭ˴ Ζ ˵ ϔ˸ Ϡ͉Χ ˴ ϭ˴ ˬ˶Ε΍ίΎϔ˴Ϥϟ˸ ΍ Ζ ˵ ό˸ τ ˴ ϗ˴ ϭ˴ ˬϲϧ˴ΪΑ˴ Ε ˵ ή˸ Λ˴ ΁˴ϭ ˬϲϨ˴Θϟ˸ Ϯ͉ Χ ˴ Ύϣ˴ϭ ϝ ˴ ΎϤ˸ϟ΍˴ϭ Ϟ ˴ ϫ˸ ϻ ˸˴ ΍ Ϣ͋ ϋ ˴ ή˶ Β˸ Ϙ˴ Α˶ Ε ˵ ά˸ ϟ˵ϭ˴ ˬϲδ˸ϔϧ˴ ϰϠ˴ϋ ϙ ˴ Ϊ˴ Ϩ˸ ϋ ˶ Ύϣ Ζ ˵ Α˸ ή͉ Ϙ˴ Η˴ ϭ˴ ˬ˶Ϫϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϳ ˵ ΍ ϰ͉Ϡλ ˴ Ϛ ˴ ϴ͋ Β˶ ϧ˴ Ϛ ˴ Ϥ˶ Ϡ˸ Τ ˶ Α˶ Ϊ˸ ό˵ ϓ˴ ˬ˴ϚΗ˶ Ύο˸ήϣ˴ ˯˴ Ύϐ˶ΘΑ˸ ΍ Ϫ˶ Α˶ 133

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ˬϲΒ˸ϧΫ˴ ϰϠ˴ϋ Ϛ ˴ Θ˶ ϓ˴ ΃˴ήΑ˶ ϭ˴ ˬϲϠ˸ϬΟ ˴ ϰϠ˴ϋ Ύϳ Ϣ˵ ϳή˴ϛ Ύϳ Ϛ ˴ Θ˶ Ϥ˴ Σ ˸ ή˴ Α˶ ϲϣ˸ήΟ ˵ Ϣ˴ ψ ˵ϋ ˴ Ϊ˸ Ϙ˴ ϓ˴ . Ϣ˵ ϳή˴ϛ Ziyarat of the Martyrs of Uhad

ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϝϮ˵γέ˴ ϰϠϋ ˴ ϡ˵ ϼ͉δϟ˴΍ Ϧ ˶ Α Ϊ͉ϤΤ ˴ ϣ˵ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍ ϲ ͋ Β˶ ϧ˴ Ϫ˶ Θ˶ ϴ˸ Α˴ Ϟ ˶ ϫ˸ ΍˴ ϰϠ˴ϋ ϡ˵ ϼ͉δϟ˴΍ ˬ˶Ϳ΍˶ΪΒ˸ ϋ ˴ Ύ˴Ϭϳ͊ ΍˴ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴Ϧϳή˶ϫΎ˷τϟ΍ Ύϳ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˵ ϼ͉δϟ˴΍ ˬ˴ϥϮ˵Ϩϣ˶ Ά˸ Ϥ˵ ϟ˸ ΍ ˯˵ ΍Ϊ˴Ϭθ ͊ ϟ΍ ϡ˵ ϼ͉δϟ˴΍ ˬΪ˶ ϴΣ˸ϮΘ͉ ϟ΍˴ϭ ϥ ˶ ΎϤϳ˸ϻ΍ Ζ ˶ ϴ˸ Α˴ Ϟ ˴ ϫ˸ ΍˴ έ˴ Ύμ˸ϧ΍˴ϭ˴ Ϳ ˶ ΍Ϧ ˶ ϳΩ έ˴ Ύμ˸ϧ΍˴ Ύϳ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ϡ˲ ϼ˴γ ˬ˵ϡϼ͉δϟ΍ Ϫ˶ ϟ˶΁˴ϭ Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϫ˶ ϟ˶Ϯ˵γέ˴ ˬ˶έ΍˷Ϊϟ΍ ϰ˴ΒϘ˸ ϋ ˵ Ϣ˴ ό˸ Ϩ˶ ϓ˴ Ϣ˸ Η˵ ή˸ Β˴ λ ˴ ΎϤ˶Α Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ϋ ˴ ˬ˶ϪϨ˶ ϳΪ˶ϟ Ϣ˸ ϛ˵ έ˴ ΎΘ˸Χ΍ Ϳ ˴ ΍ ϥ ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ Ϊ˸ ϗ˴ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˶Ϫϟ˶Ϯ˵γή˴ ϟ˶ Ϣ˸ ϛ˵ Ύϔ˴τλ ˸ ΍˴ϭ 134

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Ϣ˸ Θ˵ Β˸ Α˴ Ϋ˴ ϭ˴ ˬ˶ϩΩ˶ ΎϬ˶Ο ϖ ͉Σ ˴ Ϳ ˶ ΍ ϲ˶ϓ Ϣ˸ Η˵ Ϊ˸ ϫ˴ ΎΟ Ϣ˸ Η˵ Ϊ˸ Ο ˵ ϭ˴ ˬ˶Ϫϴ͋ Β˶ ϧ˴ Ϧ ˸ϋ ˴ ϭ˴ Ϳ ˶ ΍ Ϧ ˶ ϳΩ Ϧ ˸ϋ ˴ Ϣ˸ Θ˵ Ϡ˸ Θ˶ ϗ˵ Ϣ˵Ϝϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ϭ˴ ˬ˵Ϫϧ˴ ϭ˵Ω Ϣ˸ Ϝ˵ δ ˶ ϔ˵ ϧ˸ Ύ˴Α˶ Ϳ ˵ ΍ Ϣ˵ ϛ˵ ΍ΰ˴Πϓ˴ ˬ˶Ϳ΍ ϝ ˶ Ϯ˵γέ˴ Ν ˶ ΎϬ˸Ϩϣ˶ ϰϠ˴ϋ Ϟ ˴π ˴ ϓ˸ ΍˴ Ϫ˶ Ϡ˶ϫ˸ ΍˴ϭ˴ ϡ˶ ϼ˸γϻ ˸˶ ΍ Ϧ ˶ϋ ˴ ϭ˴ Ϫ˶ ϴ͋ Β˶ ϧ˴ Ϧ ˸ϋ ˴ Ϟ ͋Τ ˴ ϣ˴ ϲϓ Ϣ˸ Ϝ˵ ϫ˴ Ϯ˵Οϭ˵ ΎϨ˴ϓή͉ ϋ ˴ ϭ˴ ˬ˶˯΍ΰ˴Πϟ˸ ΍ ϊ˴ ϣ˴ ˬ˶Ϫϣ˶ ΍ή˸ϛ΍˶ ϊ˶ ο ˶ Ϯ˸ ϣ˴ ϭ˴ ˬ˶Ϫϧ˶ ΍Ϯ˸οέ˶ ˯˶ ΍Ϊ˴Ϭθ ͊ ϟ΍˴ϭ Ϧ ˴ ϴϘϳ˷Ϊμ ͋ ϟ΍˴ϭ Ϧ ˴ ϴ˷ϴΒ˶ Ϩ͉ ϟ΍ ˬ˱ΎϘϴϓ˴έ Ϛ ˴ Ό˶ ϟϭ˵΍ Ϧ ˴δ ˵Σ ˴ ϭ˴ Ϧ ˴ ϴΤ˶ϟΎ˷μϟ΍˴ϭ Ϧ ˸ ϣ˴ ϥ ͉ ΍˴ϭ˴ ˬ˶Ϳ΍ Ώ ˵ ΰ˸ Σ ˶ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ Ϧ ˴ Ϥ˴ ϟ˶ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ϭ˴ ˬ˴Ϳ΍ Ώ ˴ έ˴ ΎΣ Ϊ˸ Ϙ˴ ϓ˴ Ϣ˸ Ϝ˵ Α˴ έ˴ ΎΣ ˯˲ Ύϴ˸Σ΍˴ Ϣ˸ ϫ˵ Ϧ ˴ ϳά͉ϟ΍ Ϧ ˴ ϳΰ˶΋Ύϔ˸ϟ΍ Ϧ ˴ ϴΑ͉ήϘ˴ Ϥ˵ ϟ˸ ΍ Ϣ˸ Ϝ˵ Ϡ˴Θ˴ ϗ˴ Ϧ ˸ ϣ˴ ϰϠ˴όϓ˴ ˬ˴ϥϮ˵ϗί˴ ή˸ ϳ˵ Ϣ˸ Ϭ˶ Α͋ έ˴ Ϊ˴ Ϩ˸ ϋ ˶ ˬ˴Ϧϴό˴ϤΟ ˸ ΍˴ α ˶ Ύ˷Ϩϟ΍˴ϭ Δ˶ Ϝ˴ ΋˶ ϼ˴Ϥϟ˸ ΍˴ϭ Ϳ ˶ ΍ Δ˵ Ϩ˴ ό˸ ϟ˴ ˬ˱΍ή˶΋΍ί Ϊ˶ ϴΣ˸ϮΘ͉ ϟ΍ Ϟ ˴ ϫ˸ ΍˴ Ύϳ Ϣ˸ Ϝ˵ Θ˵ ϴ˸ Η˴ ΍˴ 135

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Ϳ ˶ ΍ ϰ˴ϟ΍˶ Ϣ˸ Ϝ˵ Η˶ έ˴ Ύϳ˶ΰΑ˶ ϭ˶ ˬ˱Ύϓ˶έΎϋ Ϣ˸ Ϝ˵ Ϙ͋ Τ ˴ Α˶ ϭ˴ ϒ ˶ ϳή˴η Ϧ ˸ ϣ˶ ϖ ˴ Β˴ γ ˴ ΎϤ˶Αϭ˴ ˬ˱ΎΑ͋ήϘ˴ Θ˴ ϣ˵ ˬ˱ΎϤ˶ϟΎϋ ϝ ˶ Ύό˸ϓϻ ˸˴ ΍ ϲ ͋ο ˶ ή˸ ϣ˴ ϭ˴ ϝ ˶ ΎϤ˸ϋϻ ˸˴ ΍ ˬ˵ϪΗ˵ Ύϛ˴ήΑ˴ ϭ˴ Ϫ˵ Θ˵ Ϥ˴ Σ ˸ έ˴ ϭ˴ Ϳ ˶ ΍ ϡ˵ ϼ˴γ Ϣ˸ Ϝ˵ ϴ˸ Ϡ˴ό˴ ϓ˴ Ϫ˵ Β˵ π ˴ Ϗ ˴ ϭ˴ Ϳ ˶ ΍ Δ˵ Ϩ˴ ό˸ ϟ˴ Ϣ˸ Ϝ˵ Ϡ˴Θ˴ ϗ˴ Ϧ ˸ ϣ˴ ϰϠ˴ϋϭ˴ ˬ˸ϢϬ˶ Η˶ έ˴ Ύϳ˶ΰΑ˶ ϲϨ˸όϔ˴ ϧ˸ ΍ Ϣ͉ Ϭ˵ ˰˷Ϡϟ˴΍ ˬ˵Ϫτ ˵Ψ ˴γ ˴ ϭ˴ ϰϠ˴ϋ ϲϨ͉ϓϮ˴ Η˴ ϭ˴ ˬ˸Ϣϫ˶ Ϊ˶ μ ˸ ϗ˴ ϰϠ˴ϋ ϲϨ˸ΘΒ͋ Λ˴ ϭ˴ ϲϨ˸ϴΑ˴ ϊ˸ Ϥ˴ Ο ˸ ΍˴ϭ ˬ˶Ϫϴ˸ Ϡ˴ϋ ˴ Ϣ˸ Ϭ˵ Θ˴ ϴ˸ ϓ͉ Ϯ˴ Η˴ Ύϣ ˬ˴ϚΘ˶ Ϥ˴ Σ ˸ έ˴ έ˶ ΍Ω ή͋ Ϙ˴ Θ˴ δ ˸ ϣ˵ ϲϓ Ϣ˵ϬϨ˴ ϴ˸ Α˴ ϭ˴ Ϣ˸ Ϝ˵ Α˶ Ϧ ˵Τ ˸ ϧ˴ ϭ˴ ρ ˲ ή˴ ϓ˴ ΎϨ˴ϟ Ϣ˸ Ϝ˵ ϧ͉ ΍˴ Ϊ˵ Ϭ˴ η ˸ ΍˴ .ϥ ˴ Ϯ˵ϘΣ ˶ϻ

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HISTORICAL SITES AND MOSQUES.

MAKKAH. MASJID AL-HARAAM. (a) (b) (c) (d) (e) (f) (g) (h) (i)

Ka’aba - The House of Allah and the birth place of Imam Ali bin Abi Talib (a.s.) Hajar al-Aswad (the Black Stone). Maqam Ibrahim (a.s.) Multazim (between Rukn Yamani and Hajar al-Aswad) Mustajaar (between Rukn Yamani and Rukn Shami) Hijr Ismail Well of Zamzam Mountain of Safaa Mountain of Marwah JANNATUL MOALLA (also known as Al-Hajun)

(a) (b) (c) (d)

Grave of Ummul Mu’mineen Hadhrat Khadijatul Kubra (a.s.) Grave of Hadhrat Amina (a.s.) mother of the Holy Prophet (s.a.w.w.) Grave of Hadhrat Abu Talib (a.s.) Uncle of the Holy Prophet (s.a.w.w.) and father of Imam Ali (a.s.). Grave of Abd Manaf (a.s.) great grandfather of the Holy Prophet

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(e) (f)

(s.a.w.w.) Grave of Hashim (a.s.) - great grandfather of the Holy Prophet (s.a.w.w.) Grave of Hadhrat Abdul Muttalib (a.s.) – grandfather of the Holy Prophet (s.a.w.w.) MAKKAH CITY.

(a) (b) (c) (d) (a.s) (e) (f)

Birth place of the Holy Prophet(s.a.w.w.) House of Hadhrat Ibrahim (a.s.) House of Hadhrat Abu Talib (a.s.) Birth place of Hadhrat Fatima Zahra Masjid Jinn Masjid Bilal (a.r.) OUTSIDE MAKKAH.

(a) (b)

Cave of Hira Cave of Thaur ARAFAAT.

(a) (b)

Jabal Rahmah Masjid Numirah MINA

(a) (b) (c)

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Masjid Kheef Masjid Kauthar Three Jamaraat (al-Ula, al-Wusta and al-Uqba)

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MADINAH MASJID AL-NABAVI (a) (b) (c) (d) (e) (f) (g)

Rauza of the Holy Prophet (s.a.w.w.) Hujrah (room) of Hadhrat Fatema Zahra (a.s.) Maqam of Jibraeel (a.s.) Sitoon (pillar) of Abu Lubaba (pillar of repentance) Peace of Heaven (between the Kabr and the Mimber of the Holy Prophet s.a.w.w.) Mihrab of the Holy Prophet (s.a.w.w.) Mimber of the Holy Prophet (s.a.w.w.) JANNATUL BAQII

(a) (b) (c) (d) (e) (f) (g) (h) (i)

Grave of Hadhrat Fatima Zahra (a.s.) (Location of her grave is unknown.) Grave of Imam Hassan (a.s.). Grave of Imam Ali Zainul Abedeen (a.s.) Grave of Imam Muhammad Baquir (a.s.) Grave of Imam Ja’ffar Sadiq (a.s.) Grave of Hadhrat Abbas (r.a.) uncle of the Holy Prophet (s.a.w.w.) Graves of the wives of the Holy Prophet (s.a.w.w.) Grave of Hadhrat Ibrahim (a.s.) son of the Holy Prophet (s.a.w.w.) Grave of Umm al-Baneen wife of Hadhrat Ali (a.s.) and mother of Hadhrat Abbas (a.s.)

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(j) (k) (l) (m) (n) (o)

Graves of Safiyya and A’tikah – paternal aunts of the Holy Prophet (s.a.w.w.) Grave of Fatema Binti Asad (r.a.) - wife of Hadhrat Abu Talib (a.s.) and mother of Hadhrat Ali (a.s.) Grave of Hadhrat Ja’ffar al-Tayyar (r.a.) Graves of the Martyrs of Uhad. Graves of various companions of the Prophet (s.a.w.w.) Grave of Haleema (r.a.) – Nursing mother of the Holy Prophet (s.a.w.w) MOSQUES IN MADINAH.

(a) (b) (c) (d) (e) (f) (g) (h) (i) (j) (k) (l)

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Masjid Ghamamah (in the city) Masjid Quba (outskirt of Madinah) the first Mosque of Islam House of Hadhrat Ali (a.s.) Near Masjid Quba Masjid Qiblatain (where Qibla was changed) Masjid Imam Ali (a.s.) Masjid Fatima Zahra (a.s.) Masjid Salman (a.r.) Masjid Fath Masjid Mariyah Qibtiya mother of Hadhrat Ibrahim (a.s.) Masjid Rajaatus Shams. Bir (well) of Imam Ali (a.s.) Masjid Shajarah (also known as Masjid Ali, Abar Ali and Dhul Hulaifah). Meeqat for wearing Ihram.

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(m)

Masjid Mubahila UHAD.

(a) (b)

Grave of Hadhrat Hamza uncle of the Holy Prophet (s.a.w.w.) Graves of Shuhada of Uhad. BADR.

(a) (b)

Graves of Shuhada of Badr between Jeddah and Madinah. Masjid Arish TAIF.

(a) (b)

Masjid Abdullah Ibn Abbas (r.a.) – cousin and companion of Imam Ali (a.s.) Grave of Abdullah Ibn Abbas (r.a.) JEDDAH.

(a)

Grave of Bibi Hawa (a.s.)

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Bibliography: 1. “HAJJ MANASEK” – According to the Fatawa of Ayatullah Al-Udhma, Seyyid Ali Al-Husaini As-Seestani, Dama Dhilluhu. Translated by Alhaj Murtaza Lakha. 2. “A Manual of Hajj Rituals” (Revised Edition) of Grand Ayatullah Al-Udhma, Seyyid Ali Al-Husaini As-Seestani, Dama Dhilluhu. Edited by Najim Al-Khafaji. 3. Selected Ziyaraat Haramain”. 4. Selected Ziyaraat Jinan”.

from from

“Adabul “Mifatihul

5. Selected Ahadith from 40 Ahadith on “the Spiritual Journey – Hajj” published by the Islamic Education Board of the World Federation of KSIMC, London, UK.

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

Ϧ ˴ ϴ˶Ϥϟ˴Ύ˴όϟ˸ ΍ Ώ ͋ έ˴ Ϫ˶ Ϡ˷ϟ Ϊ˵ Ϥ˸ Τ ˴ ϟ˸ ΍ All praise is due to Allah, the Lord of the Worlds.

Ϫ˶ ϴ˸ Ϡ˴ϋ ˴ Ϫ˶ Ϡ˷ϟΎ˶Α ϻ ͉ ·˶ ϲ˶Ϙϴ˶ϓϮ˸ Η˴ Ύ˴ϣϭ˴ ... ΐ ˵ ϴ˶ϧ΃˵ Ϫ˶ ϴ˸ ϟ˴·˶ϭ˴ Ζ ˵ Ϡ˸ ϛ͉ Ϯ˴ Η˴ … And my success (in my task) can only come from Allah. In Him I trust, and unto Him I turn. [The Holy Qur’an 11:88]

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