‘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˴

2
 ‘Umrah Mufradah

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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‘Umrah Mufradah

:(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.

4
 ‘Umrah Mufradah

CONTENTS PAGE

Preface 11
Foreword 13

Chapter One – Preliminaries 17

to Visiting

Discipline (Aadaab) of Visiting. 19

Maintain Sanctity 19
Respect of Holy Places 19
Avoid Contentious and 20
Controversial Talk
Observe Hijab 20

Chapter Two - Preliminaries to 21

‘Umrah Mufradah

Introduction to “Umrah Mufradah 23

Meeqaats for wearing Ihram 24
Procedure for putting on Ihram 25
Recommended Acts in Ihram 31
Acts to be avoided in Ihram 32
Prohibited Acts in Ihram 33
Matters Forbidden inside the 46
Haram
Boundaries of Haram 47
Recommended Acts in Makkah 48
Place of offering Sacrifice of the 49
animal as Penalty

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‘Umrah Mufradah

Distribution of the Meat of the 49

Sacrificed Animal

Chapter Three - Performance 51

of ‘Umrah Mufradah

Niyyah, Ihram and Talbiyah 53

Tawaaf 54
Conditions for Tawaaf 54
Obligations in Tawaaf 56
Boundaries of Tawaaf 58
Departing from the Boundaries of 58
Tawaaf
Irregularities in Tawaaf 59
Doubts as to the number of Rounds 59
Prayers after completing Tawaaf 60
Sa’y 61
Obligations of Sa’y 62
Rules of Sa’y 64
Doubts in Sa’y 64
Taqseer or Halaq 66
Rules of Taqseer or Halaq 66
Tawaafun-Nisaa 67
Prayers (Salaat) after Tawaafun- 68
Nisaa
Farewell Tawaaf (Tawaaf-ul-Widaa) 68

Chapter Four – Important 71

Matters

Important Matters to note 73

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 ‘Umrah Mufradah

Rules applicable to Women only 74

Chapter Five – Duas during 77

Tawaaf

Du’as Recited while Performing 78

Tawaaf

Chapter Six – Duas during Sa’y 85

Du’as Recited while Performing Sa’y 86

Chapter Seven – Recitation of 93

Ziyaraat in Makkah

JANNATUL MOALLA (also 94

known as Al-Hajun)
Ummul Mu’mineen Hadhrat 94
Khadijatul Kubra (a.s.)
Hadhrat Abu Talib (a.s.) - Uncle of 95
the Holy Prophet (s.a.w.w.) and
father of Hadhrat Ali (a.s.)
Hadhrat Abd Manaf (a.s.) – Great 96
Grandfather of the Holy Prophet
(s.a.w.w.)
Hadhrat Abdul Muttalib (a.s.) - 97
grandfather of the Holy Prophet
(s.a.w.w.)
Hadhrat Amina (a.s.) - mother of 99
the Holy Prophet (s.a.w.w.)

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‘Umrah Mufradah

Chapter Eight – Recitation of 101

Ziyaraat in Madinah

MASJID-E-NABAVI 102

Idhnu-Dhukul (Permission to 102

Enter) Haram
Ziyarat of Rasul-Llah (s.a.w.w.) 104
Farewell Ziyarat (Ziyaratul Widaa) 108
of Rasul-ul-Llah (s.a.w.w.)
Ziyarat of Fatimatuz-Zahra (a.s.) 109
JANNATUL BAQII 113
Idhnu-Dhukul (Permission to 113
Enter)
Ziyarat of Fatimatuz-Zahra (a.s.) 109
Ziyaraat of Imam Hassan al-
Mujtaba (a.s.),
Imam Ali Zainul Abedeen (a.s.)
Imam Muhammad Baqir (a.s.)
and Imam Ja’ffar Sadiq (a.s.) 114
Farewell Ziyarat (Ziyaratul Widaa) 118
of The Holy Imams (a.s.)
Ziyarat of Hadhrat Ibrahim (a.s.) - 118
son of the Holy Prophet (s.a.w.w.)
Ziyarat of Fatima binti Asad, 122
mother of Imam ‘Ali (a.s.)
Ziyarat of Umm-al-Baneen- wife of 125
Hadhrat Ali (a.s.) and
mother of Hadhrat Abbas (a.s.)

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 ‘Umrah Mufradah

Ziyarat of Safiyyah and A’tikah – 126

paternal aunts of the
Holy Prophet (s.a.w.w.)
Ziyarat of Haleema As-Sa’diyya 127
(r.a.) - Nursing mother of the
Holy Prophet (s.a.w.w.)
Ziyarat of other Martyrs of Uhad 128
buried in Jannatul Baqi

Uhad 129

Ziyarat of Hadhrat Hamza (a.s.) 129

Ziyarat of other Shuhada (r.a.) 134

Historical Sites and Holy 137

Shrines

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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

PREFACE
In Islam every act of worship like Salaat, Sawm,
Hajj, Zakaat, Khums etc. is systematic and rule-
bound 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 Al-
Husaini 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

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‘Umrah Mufradah

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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 ‘Umrah Mufradah

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
‘Umrah Mufradah

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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 ‘Umrah Mufradah

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

15
‘Umrah Mufradah

(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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 ‘Umrah Mufradah

Chapter 1

Preliminaries to
Visiting

17
‘Umrah Mufradah

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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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

Chapter 2

Preliminaries to
‘Umrah
Mufradah

21
‘Umrah Mufradah

:(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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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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-ul-
Shajarah. 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.

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 ‘Umrah Mufradah

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.

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‘Umrah Mufradah

(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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 ‘Umrah Mufradah

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

27
‘Umrah Mufradah

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

28
 ‘Umrah Mufradah

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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‘Umrah Mufradah

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.

30
 ‘Umrah Mufradah

(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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‘Umrah Mufradah

(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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 ‘Umrah Mufradah

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) Hunting.
(2) Sexual Intercourse.
(3) Kissing a Woman.
(4) Touching a Woman.
(5) Looking at a Woman and flirting with her.
(6) Masturbating.
(7) Reciting Nikah.

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‘Umrah Mufradah

(8) Use of Scent or {Perfume)

(8a) Avoiding Bad Smell.
(9) Wearing Sewn Clothes by Men.
(10) Applying Collyrium (Surma)
(11) Looking in a Mirror.
(12) Wearing Shoes or Socks.
(13) Lying and Abusing.
(14) Quarrelling and Swearing.
(15) Killing Lice or other Insects found on the
Body.
(16) Beautifying oneself.
(17) Applying Oil.
(18) Removing Hair from the Body.
(19) Covering the Head by Males or immersing
in Water even by Females.
(20) Covering of the face by Females.
(21) Being under Shade by Males.
(22) Taking out Blood from the Body.
(23) Cutting Nails.
(24) Extracting Tooth.
(25) Carrying Arms.

1) HUNTING:

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

34
 ‘Umrah Mufradah

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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

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

37
‘Umrah Mufradah

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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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

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 HAIR FROM THE

BODY:

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

41
‘Umrah Mufradah

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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 ‘Umrah Mufradah

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 A SHADE BY

MALES:

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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‘Umrah Mufradah

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.

44
 ‘Umrah Mufradah

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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‘Umrah Mufradah

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
 ‘Umrah Mufradah

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 Tan’eem.

North-West Al-Hudaibiyyah, that is, Shamaisi.
North-East Thaniyyat Jabal-al-Maqta’.
East Batan Namirah.
South-East Ja’ranah.
South-West 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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‘Umrah Mufradah

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) Recite prayers (Salaat) in all the corners of

48
 ‘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.

49
‘Umrah Mufradah

:(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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 ‘Umrah Mufradah

Chapter 3

Performance of
‘Umrah
Mufradah

51
‘Umrah Mufradah

:(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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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

(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 pilgrim must have been

circumcised.

(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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‘Umrah Mufradah

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-e-

Aswad 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.

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 ‘Umrah Mufradah

(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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

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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‘Umrah Mufradah

(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-e-

Ibrahim (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) The prayers must be performed

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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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

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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

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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‘Umrah Mufradah

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) AFTER
TAWAAFUN-NISAA.

This is the SEVENTH and final obligation in

‘Umrah Mufradah

Niyyah: I AM PRAYING TWO

RAKA’ATS NAMAZ FOR TAWAAFUN-
NISAA 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

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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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‘Umrah Mufradah

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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‘Umrah Mufradah

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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‘Umrah Mufradah

Imam Ja’ffar As-Sadiq (a.s.):

“Ismail (a.s.) buried his mother

(Hajrah) in the (area) of the
Hijr and than built a semi-
circle shaped wall over it so
that people would not step
upon her grave.”

Biharul Anwar, Vol. 96, Page 204

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 ‘Umrah Mufradah

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 ˸ ΍˴ ϲ͋ 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˴
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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˴΍
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‘Umrah Mufradah

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˴ δ͊ ϟ΍ Ϧ˴ ϣ˶
Ϧ͋Τ ˶ 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˵ π͉ ϔ˴ Θ˴ Ϥ˵ ϟ˸ ΍˴ϭ
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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˴
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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-ul-
Yamaani and the corner where the Black Stone is
placed and say:

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‘Umrah Mufradah

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
Allah is great ˵ ˵ ΍˴)˴
˶ Ϊ˵ Ϥ˴Τϟ˸ ΍˴)
All praise belongs to Allah (Ϳ

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

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
ϲ͋Τ ˴ 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.

ϥ͉ ΍˴ 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˵

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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:

Allah is great(ή˵ Β˴ ϛ˴΍ Ϳ

˵ ΍˴)˴
There is no god, but Allah (˵Ϳ΍ ϻ
͉ ΍˶ Ϫ˴ ϟ˶΍ ϻ˴ )
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 ‘Umrah Mufradah

(˶Ϫϟ ϝ˵ ΪϤ˴Τϟ˸ ΍˴)

All praise belongs to Allah

Glory is for Allah Ϳ΍ ϥ

˴ Ύ˴ΤΒ˸ γ
˵
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

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‘Umrah Mufradah

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˴

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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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‘Umrah Mufradah

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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 ‘Umrah Mufradah

Chapter 7

Recitation of
Ziyaraat in
Makkah

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‘Umrah Mufradah

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
˴ ͉δϟ˴΍ ,˯˴ ΍˴Ϊϋ
ϡ˵ ϼ ˸ 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˴ ,

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 ‘Umrah Mufradah

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 ,
. Ϫ˵ Η˵ Ύ˴ϛή
˴ Α˴ ϭ˴
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˴

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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
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 ‘Umrah Mufradah

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˸ ΍
˴ ͉δϟ΍,˴ Ϟ
ϡ˵ ϼ ˴ ˰˸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˶

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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˴

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˴ ͉δϟ˴΍ , Ϧ
ϡ˵ ϼ ˴ 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 ˴ ͉δϟ˴΍ , Γ˵ ή˴ Ϭ͋ τ
˴ ϡ˵ ϼ ˴ Ϥ˵ ϟ˸ ΍
˴ ͉δϟ˴΍ , ϑ
ϡ˵ ϼ ˶ ή˴ θ ͉ ϟ΍ ϰ˴Ϡϋ ˸ Ύ˴Α˶ Ϫ˵ Ϡ˷ϟ΍Ύ˴Ϭμ
͉ Χ ˴

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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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‘Umrah Mufradah

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
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 ‘Umrah Mufradah

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˶
ϲ͉ 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˵ ϥ͉ ΍˴ 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˵ Ο͉ 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:

ϰ͋ 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
˴

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 ‘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΍˴

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 ‘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 ˴

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‘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.

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 ‘Umrah Mufradah

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 ˱γ͋ 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˴

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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
˴
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 ‘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˸ ΍

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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 ˴ Ϧ͉ 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΍

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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
Ϧ͊ 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˴
ϲ͉ 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

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‘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˴
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 ‘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˸ ΍ ϲ͋ 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΍

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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˴ ϲ͊ 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˸ ΍˴
ϯ͉ 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΍ ϲ͋ 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
‘Umrah Mufradah

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
 ‘Umrah Mufradah

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 ˴
Ϟ͋Τ ˴ 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˴ ΍˴

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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) Ka’aba - The House of Allah and
the birth place of Imam Ali bin Abi
Talib (a.s.)
(b) Hajar al-Aswad (the Black Stone).
(c) Maqam Ibrahim (a.s.)
(d) Multazim (between Rukn Yamani
and Hajar al-Aswad)
(e) Mustajaar (between Rukn Yamani
and Rukn Shami)
(f) Hijr Ismail
(g) Well of Zamzam
(h) Mountain of Safaa
(i) Mountain of Marwah
JANNATUL MOALLA
(also known as Al-Hajun)
(a) Grave of Ummul Mu’mineen
Hadhrat Khadijatul Kubra (a.s.)
(b) Grave of Hadhrat Amina (a.s.) -
mother of the Holy Prophet (s.a.w.w.)
(c) Grave of Hadhrat Abu Talib (a.s.) -
Uncle of the Holy Prophet (s.a.w.w.)
and father of Imam Ali (a.s.).
(d) Grave of Abd Manaf (a.s.) -
great grandfather of the Holy Prophet

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(s.a.w.w.)
(e) Grave of Hashim (a.s.) - great
grandfather of the Holy Prophet
(s.a.w.w.)
(f) Grave of Hadhrat Abdul Muttalib
(a.s.) – grandfather of the Holy Prophet
(s.a.w.w.)
MAKKAH CITY.
(a) Birth place of the Holy Prophet(s.a.w.w.)
(b) House of Hadhrat Ibrahim (a.s.)
(c) House of Hadhrat Abu Talib (a.s.)
(d) Birth place of Hadhrat Fatima Zahra
(a.s)
(e) Masjid Jinn
(f) Masjid Bilal (a.r.)
OUTSIDE MAKKAH.
(a) Cave of Hira
(b) Cave of Thaur
ARAFAAT.
(a) Jabal Rahmah
(b) Masjid Numirah
MINA
(a) Masjid Kheef
(b) Masjid Kauthar
(c) Three Jamaraat -
(al-Ula, al-Wusta and al-Uqba)

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MADINAH
MASJID AL-NABAVI
(a) Rauza of the Holy Prophet (s.a.w.w.)
(b) Hujrah (room) of Hadhrat Fatema
Zahra (a.s.)
(c) Maqam of Jibraeel (a.s.)
(d) Sitoon (pillar) of Abu Lubaba
(pillar of repentance)
(e) Peace of Heaven (between the Kabr and
the Mimber of the Holy Prophet s.a.w.w.)
(f) Mihrab of the Holy Prophet (s.a.w.w.)
(g) Mimber of the Holy Prophet (s.a.w.w.)
JANNATUL BAQII
(a) Grave of Hadhrat Fatima Zahra (a.s.) -
(Location of her grave is unknown.)
(b) Grave of Imam Hassan (a.s.).
(c) Grave of Imam Ali Zainul Abedeen (a.s.)
(d) Grave of Imam Muhammad Baquir (a.s.)
(e) Grave of Imam Ja’ffar Sadiq (a.s.)
(f) Grave of Hadhrat Abbas (r.a.) -
uncle of the Holy Prophet (s.a.w.w.)
(g) Graves of the wives of the Holy Prophet
(s.a.w.w.)
(h) Grave of Hadhrat Ibrahim (a.s.) -
son of the Holy Prophet (s.a.w.w.)
(i) Grave of Umm al-Baneen -
wife of Hadhrat Ali (a.s.) and mother
of Hadhrat Abbas (a.s.)

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(j) Graves of Safiyya and A’tikah – paternal

aunts of the Holy Prophet (s.a.w.w.)
(k) Grave of Fatema Binti Asad (r.a.) - wife of
Hadhrat Abu Talib (a.s.) and mother of
Hadhrat Ali (a.s.)
(l) Grave of Hadhrat Ja’ffar al-Tayyar (r.a.)
(m) Graves of the Martyrs of Uhad.
(n) Graves of various companions of the
Prophet (s.a.w.w.)
(o) Grave of Haleema (r.a.) – Nursing
mother of the Holy Prophet (s.a.w.w)
MOSQUES IN MADINAH.
(a) Masjid Ghamamah (in the city)
(b) Masjid Quba (outskirt of Madinah) -
the first Mosque of Islam
(c) House of Hadhrat Ali (a.s.) -
Near Masjid Quba
(d) Masjid Qiblatain
(where Qibla was changed)
(e) Masjid Imam Ali (a.s.)
(f) Masjid Fatima Zahra (a.s.)
(g) Masjid Salman (a.r.)
(h) Masjid Fath
(i) Masjid Mariyah Qibtiya -
mother of Hadhrat Ibrahim (a.s.)
(j) Masjid Rajaatus Shams.
(k) Bir (well) of Imam Ali (a.s.)
(l) 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) Grave of Hadhrat Hamza -
uncle of the Holy Prophet (s.a.w.w.)
(b) Graves of Shuhada of Uhad.
BADR.
(a) Graves of Shuhada of Badr -
between Jeddah and Madinah.
(b) Masjid Arish
TAIF.
(a) Masjid Abdullah Ibn Abbas (r.a.) –
cousin and companion of Imam Ali (a.s.)
(b) 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 from “Adabul

Haramain”.

4. Selected Ziyaraat from “Mifatihul

Jinan”.

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 ͉ ·˶ ϲ˶Ϙϴ˶ϓϮ˸ Η˴ Ύ˴ϣϭ˴ ...

˴ Ϫ˶ Ϡ˷ϟΎ˶Α ϻ
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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