- Umrah

Umrah is to wear the Ehram, perform Tawaf and Saee and after this have the head shaven or trimming the hair and taking off the Ehram.

Ehram is Shart-e-Ada (primary condition) and shaving of the head is the secondary condition .

Umrah is Sunnah, it is not Wajib and can be performed many times in the year which means Umrah can be performed throughout the year except on five days in the year .

 In Umrah Tawaf is only Fardh (obligatory) while Saee and Halq (shaving or trimming the hair) is Wajib. All the conditions of Umrah are the same as those of Hajj, except for time, all the.

The thing which renders Umrah as completely void is to have intercourse before having completed four rounds of Tawaf.

METHOD OF UMRAH:

Any one who wants to perform Umrah, wear the Ehram from Meeqat or any place before Meeqat and make the intetnion of Umrah by offering two rakats of Nafil with the intention of Ehram and recite this Dua after salaam: O Allah! I intend (to perform) for Umrah, so make it easy (convenient and practicable) for me and accept this Umrah from me and I wish to observe sanctity of this (Umrah) with all sincerity (and humility) for ALLAH The Almighty and Supreme. And after this recite louldy the full Labaik, recite durood and make Dua, another Dua is: O Allah! I beseech Your Pleasure and I seek Your Refuge from Your wrath and the Fire (of He'll).

Now avoid performing those things that are forbidden in the state of Ehram mentioned for the Hajj. Then perform Tawaf, after Tawaf perform Saee.

Perform Tawaf and Saee in the same manner as the pilgrim for Hajj. After having performed Tawaf and Saee, have the head shaven or trimmed. Now the Umrah is complete, one may now take off the Ehram. In Umrah, while commencing the Tawaf immediately having kissed the Hajjar-e-Aswad, stop reciting Labbaik .

QIRAN AND TAMATTU: There are four types of people in Ehram - There are three types of Hajj. One is the Exclusive Hajj, this is known as Ifrad while the Hajji is called Mufrid.

For this Hajj, the intention after the Salam is: O Allah! I intend (to perform) Hajj so make it easy for me and accept it as from me. I have made Intention of the Hajj and have wear the Ehram with it in absolute sincerity and devotion for (the Pleasure of) Allah the Most Elevated The Second type is intending solely for Umrah and wear the Ehram and in Makkah wear the Ehram for Hajj. This is known as Tamattu and the Hajji is called Motamatt'e.

After Salam make the following intention: O Allah! I intend performing Umrah, so make it easy for me, I have performne the Intention of Umrah and I have wear the Ehram for it with due solemnity and devotion in the Name of Allah the Most Elevate).

The Third type of Hajj is to make the intention of Hajj and Umrah from the beginning. This is called Qiran and this is the most virtuous and the Hajji is called Qarin. After Salam make the following intention: O Allah! I intend (performing/performing) Umrah and the Hajj, so make both easy for me and accept both from me, I have made mode Intention for Umrah and the Hajj and wear Ehram for both in due solemnity and sincerity in the Name (and for the sake) of Allah the Most Elevated) In all situations recite Labbaik after making the intention in a loud voice .

THE PROCEDURE FOR QIRAN: When the pilgrim intends to perform Qiran, make preparations in the same manner as a Mufrid. Perform ablution or bath with the Intention of Ehram, offer two Rakats and after Salaam make the intention for Qiran: O Allah! I intend performing Umrah and Hajj (both) so make them easy for me and accept them from me.

I am making Intention for Umrah and Hajj and have wear the Ehram for both with due solemnity and sincerity in the Name of Allah the Most Elevated then recite Labbaik with the intention of performing Umrah and Hajj together recite Durood and make Dua then begin the process of Umrah, when one reaches Makkah for Umrah perform seven circutis Tawaf , as it is performned by the Mufrid after that perform Saee between Safa and Marwa this will complete the rituals of Umrah. However, neither take off the Ehram nor have the haircut, now perform the Tawaf-e-Qadoom for Hajj and perform the Saee and perform the other rites of the Hajj as performed by the Mufrid.

Rule: If the Qarin does not have the capability to perform Qurbani that one does not possess enough money besides the neccessity nor has assets which may be sold to secure the sacrificial animal, then fast for ten days, from them, three are kept at spcified times meaning between the first of Shawwal til the 9th of Dhil-Hajj, especially on the 7th, 8th and 9th or before this and it is better to complete fasting by the 9th and this is upto oneself at ones convenience. It is not necessary to fast three together and the remaining seven fasts can be kept after the period of Hajj meaning after the 13th Dhil-Hajj, on the 13th or before this is not allowed. These seven fasts may be kept at ones convinience either there or at home after the return and it is better to keep them after one returns at home and for all the fast the intention should be performned at night . Rule: If the three fast are not kept before the 9th, fasting afterwards will not be sufficent and compensation (Dam) becomes Wajib. Offer the compensation (Dam) and come out of Ehram and if compansation can not be offered either shave or trim the hair and separate oneself from the Ehram and now two compensations are Wajib.

THE PROCEDURE FOR TAMATTU Wear the Ehram for Umrah from or before Meeqat and on reaching Makkah perform seven circuits of Tawaf then perform Saee and after shave or trim the hair, now the Umrah is complete. Take off the Ehram and stay it Makkah. Then on the 8th wear the Ehram from Masjid-e-Haram or the Haram of Hajj and complete the Hajj like the Hajji Mufrid except for the Tawaf-e-Qudoom. Rule: If sacrifice is not afforabale, fast the same way as the Hajji performing Qiran . Rule: If the Motamatti has not brought an animal to sacrifice then one will become free after performing Umrah and if brought (animal) Hudi Mut'ah he shall remain with Ehram as long as the rites of Hajj are fulfilled . Rule: The difference between the person who brings an animal of sacrifice and the one who does not is that if an animal was not brought, and after Umrah takes off the Ehram and wears the Ehram for Hajj than if there is any Janayat CHECK URDU TEXT PAGE 39 the penalty is like the Mufrid. If the Ehram of Umrah was on, the penalty is like that of the Qarin. And if the animal was brought then the penalty in any case is like that of a Qarin .

Rule: If the person performing Tamattu renders the Hajj and Umrah invalid then give compensation by performing the Qaza and pay the penalty by giving Dam, however, the sacrifice of Tamattu is not due. Things which are Haram in Ehram Sexual intercourse with a woman, Kissing, Touching her body, hugging her, describing the woman in front of other women (to excite passion), obscenity, committing act of adultry , Arguing for worldly matters, hunting in the jungle, to point to someone at the animal for hunting, or suggest this in any way, to supply gun, bullet, knife to some one to slaughter the animal, to break its eggs, to pluck the quill of the animal, to break the leg or shoulder of the animal, to milk the animal, to cook the meat or the egg of the animal, roasting, selling, purchasing, eating, clipping ones own nail or anothers, cutting any hair from head to foot, to cover face or head with any cloth , placing a bundle of clothes on the head , to wear the Amama, wearing veil, hand gloves, socks which cover the middle of the foot (where the strap of an Arab slipper is) If one has no foot wear then to the cut the sock wear the middle part is uncovered, to wear stitched clothes , to apply perfume on the hair, body or clothing, To wear newly coloured clothes when the smell is coming due to Dampness, pure smelling musk, amber, to eat saffron, javitri (mace), clove, cardemoms (Ilaichi, cinnamon (darchini), dry ginger (zan jabeel), To tie any wet smelling thing with any corner of the head cover (performpatta) such as musk, ambar, wasma or mifrtle (mehndi or henna), saffron to wash hair with some highly incensed thing to kill the lice, to use hair dye, to set the hair with any sticky substance like gum, to use olive or til oil even they be non smelling, to shave some ones head even if one is without Ehram, to kill lice, throw it or ask some one to perform it, to wash clothes in order to kill the lice, to spread clothing in the Sun, to use mercury in the hair. All the things are earned on to kill the lice, or destroy them. These things are disliked (makrooh) in Ehram To remove dirt from the body, to wash the body or hair with the non smelling soap etc. to comb the hair, to scratch in such a manner that my pull out the hair or there is fear that lice may fall out, to put shirt etc on ters (instead of wearing) while moving out (6) To wear the clothes which have been exposed to smelling smoke (dhooni) which still retain the smell (7) to smell the saint or perfume intently even the sweet smelling fruit or leaf is also makrooh such as lemon, orange, mint leaves (podina) (8) to sit in the shop of perfume seller to have the perfume etc intentionally (9) to tie a strap of cloth on the head and (10) on the mouth (11) to enter in the Kaba in a manner that the Ghilaaf of the Kaba touches the head or the face, to cover the nose etc or any part of the face with a cloth, to eat or drink anything which contains fragrance and which has neither been cooked nor the the smell has disappeared, to wear stiched clothing which is darned or patched, to place face on a pillow and lie facing down, to touch the fragrance by hand when it does not come on the hand and is not haram, to wear an Amulet (Taweez) on the neck or the arm even if stitched in a piece of cloth, to tie a piece of cloth on the body without need, to apply make-up (cream etc.) to tie a knot in the corner of the head cover (perform patta) in such a way the head remains open (otherwise it is haram), to tie both the ends of the tahband (lower garment) with a knot or make it tight with a piece of string or elastic. Rule: Things which are not permissible in Ehram if breached unintentionally will not be a sin, however, the penalty that have been set will have to be paid whether the error is knowingly or not or forced by some one or during sleep. Penalty and the compensation Rule: If a Muhrim commits a unlawful act without any reason then Kaffarah (compensation) will be Wajib (necessary) and will be a sinner, offering Kaffarah will not suffice. Until repentance is not performed either due to forgetfulness or another reason then the compensation will surfice, however, the compensation of the offence in any situation will be due weather it be intentional or unintentionally, weather aware or unaware of the offence, willingly or by force, while awake or during sleep, under the influence of intoxicant or in the state of faint or sane weather one committed the fault or by force. Note: In this context wherever the word Dam is used, it means a goat or a sheep and the where the word Badana is used, it means a camel or a cow all these animals shall be of the same description and conditions prescribed for Qurbani. The word Sadaqah in this text means half of Saa of wheat or one Saa of barley or date or a price thereof.

Rule: Where the command of Dam applies and the fault has been committed by force it is permissible that instead of Dam, offer Sadaqah to six Miskeen with a Sadaqah for each or feed six miskeen twice to their satisfaction or fast for three days and for the offence where Sadaqah applies and the offence has been forced then keep a fast.

Rule: If a Dam or a Sadaqah applies, on a Qarin there are two. Rule: The sacrifice of Shukrana (Thanking Allah) one may eat it or feed any other person, give the Miskeen and in the case of Kaffarah the poor only have the right over it. To use oil or perfume

Rule: If a lot of perfume has been applied that by looking at it people would ask for it, whether applied on a small part or a big part, e.g. head, face, thigh, calf, shin weather in small quantity then in both siutations Dam will apply and if a little quantity is applied on a small area than Sadaqah is due .

Rule: If the perfume came on the clothing or on the bed then the quantity of the perfurme would have to be seen, if the quantity is more, than Dam and if less then Sadaqah be given. Rule: If a smelling fruit or a smelling flower NARANGI, Rose, CHAMBELI, etc. then there is no compensation (Kaffarah), however, it is makrooh for a person who is in Ehram . Rule: Using a fragrant Surma once or twice Sadaqah will be given if more than give a Dam and without necessity is makrooh .

Rule: To eat things of natural Smell such as musk, saffron, clove, condomon so that it reaches parts of the mouth than give Dam otherwise Sadaqah.

 Rule: If fragrance is mixed with any drinking substance, if the fragrance is GHLIB dominant and was drank thrice or more times than Dam will be given otherwise Sadaqah .

 Rule: Those who take Tambaco should beaware avoid using smelling Tambaco in Ehram as the leaf itself has a fragrance and in QAWAM after cooking other subsistence such as musk etc. is added.

Rule: It is better not the drink Ghamira (thick syrup) as it has fragrance in it, however, if drank there is no Kaffarah.

Rule: Using Roghan Chambeli etc. applying oil with fragrance have the same conditions as using fragrance. Rule: The oils of tal (Sesami) or olive belong to categories of fragrance, however if there is no smell in them, then in eating or sniffing up the nostrils or appling them on wounds pouring into the ears, Sadaqah does not become Wajib .

Rule: Musk, Amber, Saffron etc. which are themselves a fragrance, to use them in their natural form would make Kaffarah neccessary, even if they are used as medication.

 Rule: If Musk, Amber etc. is mixed with other no smelling substances, we would need exam if the quantity of fragrance is more, than it will come under the rulingof the fragrance.

Rule: When using perfumes is an offence, it is necessary (Wajib) to remove the perfume from the body and clothes and if not removed after Kaffarah is given Dam etc. will become Wajib . To wear stitched clothes - If the person in Ehram wears stitched clothes for three hours then Dam is Wajib and if less than give Sadaqah. If worn for a small period and if worn for a number of days then only one Dam will be Wajib provided this continuous usage meaning with or without excuse or for example one day it is on account of some excuse and next day without excuse then two Kaffarahs will be Wajib .

 Rule: If one suffers from intermittent fever, and when the fever came one wears his clothes, the second day he takes them off and the third day he again wears them, now till the fever comes it is only one offence . Rule: If stitched clothes are worn and the Kaffarah has been offered, however, he has not removed the stitched clothes and left them on for the second day, then the second Kaffarah becomes Wajib. Similarly, if the stitched clothes are not removed while wearing the Ehram, then this is an offence

 Rule: If a Muhrim gives another Muhrim stiched clothes or with fragrance on then there is no offence on the person giving the clothes .

Rule: If a male or female covers the face or one fourth of the face with TAKLI or the male covers his head or one fourth of his head for CHAR PAHAR or more continusly then Dam will apply, and for less there is Sadaqah and if less then one fourth untill CHAR PAHAR then Sadaqah is due and if less than this there is no Kaffarah, however, it is a sin . CHEK URUD TEXTRule: If the Muhrim wear a bundle of clothes on the head then kafarah is due and if a bundle bag of corn, a plank of wood or some metal vessel there is no Kaffarah and if one covers the head with wet clay then there is Kaffarah . Rule: To cover the ears and the GHADI adjoining area is no problem similarly to put the hand over the nose there is no problem and if there is a cloth in the hand and in this condition the hand is wear the nose is there is no Kaffarah, however, it is makrooh and a sin.

Rule: To wear clothes means wearing them in the habitual way, however, if not worn like one would wear it and wears the lower garment or ties the pyjama like the Tehband (lower garment) without placing the feet in it then there is no problem.

TO MOVE THE HAIR –

Rule: To move one fourth of the head hair or the beard hair in anyway than Dam is due and if less, than Sadaqah be given. To cover the entire neck or one whole armpit a Dam is due and if less, than Sadaqah be given weather it is half or more the same rule applies same for below the navel. If both hairs under the armpits are shaved than only one Dam is due .

Rule: To shave the full moustache or to trim it, then a Sadaqah is due. Rule: While cooking some hairs are burnt Sadaqah is due, while making ablution or scratching or combing some hair come out then a full Sadaqah is due and some say that if two or three hairs fall out then for each hair one fist full of grain, one piece of bread or one CHUHARA dry date .

Rule: If some hairs fall without touching by hand or due to illness all the hairs fall out there is no problem .

Rule: If a woman cuts one third of her hair or the entire head than give Dam and for less there is Sadaqah . Clipping the nails: If a person clips all five nails of a hand or feet or all the twenty nails at once then a Dam should be given and if all the five nails on either the hand or foot are not cut then for each nail a Sadaqah is due to the extent that if four nails on each hand and foot are clipped then give sixteen Sadaqah, however, if the total cost of Sadaqah equals one Dam then give slightly less or give a Dam and if one hand or one foot the five nails are clipped in one sitting and all five nails of the other hand or foot are clipped in another sitting then two Dams have to be given and if one clips the nails of each hand and foot in four different sitting then four Dams are necessary .

Rule: If any nail breaks that it is not BARNE if the rest of it is cut than there is no problem . Kissing and embarrassing: To kiss, embarrasse and touching the opposite sexs body under sexual impulse a Dam will have to be given, even when there is no discharge and without sexual desire weather the act takes place with a man or woman for both, the same rule applies .

Rule: If these acts by the man excite the passion of the woman then she to will have to give Dam . Rule: To look at the private parts of a woman is no problem even if one discharges, even looking at her repeatedly, even if thinking about it, one discharges there is no problem .

Rule: If there is a discharge by performing masturbation then a Dam is due otherwise is makrooh and for wet dream there is no problem .

Sexual intercourse - Rule: To commit sexual intercourse before the wuqoof at Arafah the Hajj will be void. For completeing the Hajj a Dam has to be given and perform the Qaza of the Hajj in the following year. If the woman is in Ehram then she too should do the same .

Rule: If intercourse is commit after the Wuqoof-e-Arafah the Hajj will not be invalid, however, if performned before the Halq and Tawaf then Badanah has to be given and if performed after the Halq then Dam is due and it is better here to give Badanah and if intercourse was commited after the Halq and Tawaf then there is no problem.

Rule: If intercourse is performed before the four compulsory rounds of Tawaf then Umrah will be invalid, give a Dam and perform the Qaza of the Umrah and if intercourse performed after the four rounds of Tawaf then give a Dam and the Umrah will be valid .

Rule: Sexual intercourse does not break the Ehram and whatever is unlawful for a Mohrim is still unlawful even now and these are all the rules .

ERRORS IN TAWAF If the four compulsory Tawaf or more is performed in the state of Janabat (impurity due to intercourse) or Menstruation and Nifas then Badanah is Wajib and on getting clean to repeat the Tawaf is Wajib. If the required rituals are fulfilled by the 12th of Dhil-Hajj, then BADANAH shall be withdrawn however, Dam will remain binding.

Rule: If the obligatory Tawaf is performed without ablution then Dam is compulsory and to repeat it is Mustahab and to repeat the Dam will be SAQAT even if it is performed after the 12th .

Rule: If one performes three rounds of Tawaf or less without ablution or bath then for each round a Sadaqah should be given. Rule: When the whole or greater part of Tawaf-e-Fardh is performned without lawful reason on a animal, or in someones lap or by pushing or when the Satr is not covered (e.g. one fourth of a KALAI or one fourth of the hair of the head was uncovered of a women) or did the tawaf in the oppersite direction or passed inside the Hateem of the Kaba during tawaf or did it after the 12th Dhil-Hajj then in all cases Dam is due and if repeated correctly then Dam shall not be due and if returned without repeating then give a goat or the price of a goat in the vicinity of Haram, there is no need to return .

Rule: If returned home after performing four rounds of Tawaf meaning three, two or one rounds are left then Dam is Wajib. If one did not come themselves and sent the money then there is no problem .

Rule: Besides the Fardh Tawaf, if part of it or complete is performned in the state of Janabat then Dam is due and if performed without ablution then Sadaqah is due, if in Makkah again then in all situations perform it again and the Kaffarah will not have to be given .

 Rule: If all the Farwell Tawaf was missed or partly performed than Dam is due and if less than three circuits are missed than for each circuit give a Sadaqah.

Rule: If one fails to perform the Tawaf-e-Rukhsati (farewell Tawaf) then Dam is not due BUT THIS IS WAJIB, however, one has done wrong and if one leaves a round of Umrah then Dam CHECK THIS IS RIGHT is due and if completley missed or missed some part then Kaffarah is not due, however, to perform it is a must .

Rule: If a Qarin performs Tawaf-e-Qudoom and Tawaf-e-Umrah both without ablution then repeat the Tawaf-e-Umrah before the 10th of Dhil-Hajj and if not repeated, to the extent the break of dawn of the 10th Dhil-Hajj Dam is Wajib and CHECK in Tawaf is Fardh with Ramal and Saee .

Rule: It is Makrooh to perform Tawaf with impure garments but no Kaffarah is due. ERRORS IN SAEE If one leaves four or more lengths of Saee without reason or completed it on some carrier then give a Dam then the Hajj is complete, and if less than four lengths of Saee give Sadaqah for each length not performed, and if repeated the Saee correctly then the Dam and Sadaqah will not be given, and if Saee is performed with a valid reason then it is forgiven. Here all the rules of Wajib apply that the Saee can be missed with a valid reason .CHECK Rule: If Saee is performed before the Tawaf and does not repeat the Tawaf then Dam is due .

Rule: If in the state of Janabat or without ablution and Tawaf and Saee is performed then there is no need to repeat the Saee . Rule: For Saee Ehram or the period of Hajj is not a condition, if not performed than when performed it will count . ERRORS IN WUQOOF That person who leaves Arafah before the Sunsets give a Dam, however, if one returns before the Sunsets then the Dam is not due and if one returns after the Sunsets a Dam is due, if one desires to leave Arafah willingly or under circumstances (e.g. one was travelling on a Camel and it ran away) in either case Dam is due .

Rule: If Wuqoof at Muzdalifa was not performed on the morning of 10th with a valid reason, a Dam is due, yes the weak or a woman with the fear of rush may leave the Wuqoof, it is not an offence .

ERROR IN RAMI In the event of the following shortcomings in connection with Rami, Dam is to be given. i) Rami is not performned on any day.

ii) On one day Rami is not performned or performned (for instance on the 10th one struck three stones or on the 11th etc. struck ten stones or on any day all or part of the Rami is performned on another day then in all five situations Dam is due and if on any day one leaves less than half (for instance on the 10th one strikes four stones, leaves three or in any other day one strikes eleven stones and leaves ten) leaves less than half and performed the Rami the next day then in all these situations for each stone a Sadaqah is due, if the total amount of Sadaqahs equals a Dam then give a little less . Error in Qurbani and Halq If a Qarin and Motammatti offer sacrifice before Rami then give Dam.

Rule: If the Halq is not performed within the bounds of Haram but outside the Haram after the 12th or before the Rami, or the Qarin and Motamatta performed it before the sacrifice then in all these cases give a Dam .

Rule: It is important that the Halq of Umrah is performed in the bounds of Haram, if the Halq is performned outside the Haram Dam is due, however, time is not a conditon .

Rule: The person performing Hajj after the 12th has the head shaved outside the Haram then offer two Dam, one for having the Halq outside the Haram and the other for performing this after the 12th .

Rules of hunting in the Haram Hunting a animal or pointing it out for the purpose of hunting or using any other method for this, all are forbidden and Kaffarah is Wajib, even if killed due to hunger the Kaffarah for this animal will be the asking price when two rival people compromise in a price and if the price of the animal is not available then the price will be taken from a nearest destination. If only one person has informed you than there is no problem .

Rule: The animal of the jungle is regarded as the animal which is born on dry land even though it lives in the water, for instance hunting Sea-gull and the VESHI BUT pg 48 duck a Kaffarah is due. The animal of the water - The animal of the water is meant those born in the water, although at times it remains on land. Trained animals such as cow, buffalo and goat lived in the jungle and due to living in the jungle has made them act in a wild manner towards humans does not make them wild and if a wild animal is tamed it shall remain a wild animal although if one hunts a tamed deer then Kaffarah will be due .

Rule: If a wild animal becomes the property of resident for instance, one captured or it was captured by some one or purchased, Kaffarah will be due for hunting .

Rule: Hunting a sea-animal is permissible meaning it is born in the water although at times stays on land . Kaffarah of a hunted animal –

Rule: To offer the Kaffarah for hunted animal, one may pay the price of the goat, lamb etc. offer sacrifice in the Haram and distribute among the beggars and if one wills pay the price of GHALA pg 48 grain and distribute it among the poor, however, give each Miskeen eqivalent to Sadaqah-e-Fitr, this can also be done, the price of GHALA the number of Sadaqah, instead of the Sadaqah one may keep a fast and if a portion of the GHALA grain is left over which is not a full Sadaqah then give to the poor or keep a fast and if the cost is not equivelant to a Sadaqah then take the GHALA Pg 49 give to a Miskeen or instead keepa a fast .

Rule: The animal of Kaffarah be slaughtered within the Haram, sacrifice outside the Haram will not fulfill the Kaffarah .

Rule: If the person offering Kaffarah eats the slaughtered animal then pay the price for the meat as TADAN Pg 49 Ransom .

Rule: If the Kaffarah animal is stolen or offered a living animal as a sadaqah then it will not suffice meaning the Kaffarah will not suffice and if the animal was slaughtered then stolen the Kaffarah will be fulfilled .

 Rule: If the animal is wounded but is not dead or its hair or quil or any limb and because of this what is missing in the animal should be compensated as Kaffarah equal to the cost of the loss in the animal as this is Wajib and if the animal dies an account of injury the full cost of the animal be paid is Wajib.

Rule: If the Mohrim catches a wild animal from the jungle it should be set free in the jungle or any place where it may take refuge or shelter, if released in the city where it is likely to be caught then he shall have to pay the penalty .

Rule: If few Muhrims jointly hunted the animal then each will have to offer Kaffarah in full . Rule: The locust is a land creature, killing it Kaffarah is due, a date will suffice .

Rule: If a person not in the state of Ehram hunts the animal the Muhrim can eat the meat provided the Muhrim neither asked the hunter, nor indicated or helped in any way in hunting and it is a condition the animal was slaughtered outside the Haram.

Rule: If one entered the Haram with a wild animal even if in a cage then the rule is to set it free .

Rule: A man riding a horse etc. or he was dragging it while on foot and the animal was died or bites another animal and dies then give TAWAN Pg 49 .

Rule: If the animal was scared and falls into a well or stumbles and dies or hits something and dies then give TAWAN .

Rule: There is NO RANSOM in killing crows, kites wolf, scorpion, snake, rats (of any kind), biting dog, lice, mosquito, tortoise, biting ant, fly, ,and all fox, ,etc. when they attack, and all the wild animal which first attack (and then kill), there is no Kaffarah / ransom for killing these creatures. Even otherwise there is no Kaffarah for killing (capturing) any of the sea creatures . CHECK TO ABOVE ON Pg 49 To cut the trees etc of the haram There is a penalty for cutting any uncultivated growth like mushroom green grass, herbs, plant tree, which no one has cultivated, sown seeds and which is still fresh (not dried and withered), not uprooted or broken (trunk, stems etc). The penalty is the money equal to the affected growth should be spent in purchasing the food grains for distribution among the poor and the indigents each one's share being one Sadaqah-e-Fitr. If the amount is not sufficient, then the sadaqah to a person will be permissible. It is also possible that the whole amount be given to that person to whom Sadaqah is intended. It is also permissible that if the money in hand to buy a sacrificing animal, it should be done like wise, slaughtering the animal in the Haram. However, he can not keep fast as a penance for his guilt.

RULE: If a person uproots the plant/tree and pays the amount for it, Yet he can not use the amount for any purpose of his own, If he has sold the plant/tree the money thus obtained should be given away as sadaqah.

RULE: A dried and withered plant/tree can be uprooted and made use of (without any penance etc).

RULE: Leaves of a tree can be plucked provided no harm/loss is caused to the tree. Likewise plucking the fruits of a fruit-producing tree is permissible provided prior sanction/permission has been secured or the price of the fruit has been given to the owner.

RULE: If some person jointly cut down a tree, then the penalty shall be only one which should equally levied among the group irrespective of the fact whether some of them are Muhrim (i.e. in Ehram), some Gair Muhrim (not in Ehram) or if all are Muhrim. Miswak of a tree from Haram is not permissible RULE: To make Miswak (stem of a plaque used as tooth brush) of any tree in the Haram is not permissible. RULE: There is no penalty if some tree/plant is uprooted while walking or by men or animal or pegging the tents, etc.

 RULE: Grazing the grass by the animal as a necessity is permissible (and there is no penalty for it). But the penalty for cutting or uprooting any growth (for purposes other than grazing) the animal is the same as already mentioned in respect of trees/plant within the limits of the Haram. However, there is no restriction is plucking/uprooting the IZFAR Grass or any other withered grass which can be used for any purpose, grass fields of these particular verities can be uprooted and there is no penalty for the same. To kill lice If one killed a lice from the body or clothes or throws it away then for every lice give a piece of bread (Roti) as Kaffarah and if the lice are two or three then give a fistful grain and for more give a Sadaqah . Rule: If one washes his head or clothes or spread the clothes in the Sun to kill the lice, the Kaffarah is due for killing the lice . Rule: The clothes became wet and they were spread to dry and the lice were killed the intention was not to kill then there is no problem. To Pass by the Meeqat without Ehram To pass Meeqat without Ehram, from the Meeqat KHOOSHK Pg 51and without Ehram one went to Makkah even if there is no intention to perform Hajj or Umrah but Hajj or Umrah becomes Wajib, now one should go back to Meeqat and wear the Ehram, if one does not go to Meeqat but wear the Ehram in Makkah then Dam becomes Wajib. Rule: If one passes Meeqat without Ehram then wears the Ehram of Umrah then for Hajj or performed Qiran then Dam becomes necceccasry and if the Ehram is worn for Hajj then the Ehram for Umrah while in Haram then two Dams are due . To wear another Ehram when already in Ehram If one wears the Ehram of Hajj then one on the day or night of Arafah, he wears another Ehram for Hajj after the Halq then one should remain in Ehram and complete the second the next year and Dam is not Wajib and if the Halq is not done then Dam becomes Wajib . Rule: If one completed all the rites of Umrah and only Halq was remaining, so one wore another Ehram for Umrah then Dam becomes Wajib and becomes a sinner. Rule: It is forbidden for the person performing Hajj to wear the Ehram from the 10th till the 13th of Dhil-Hajj and if one wears the Ehram, take it off and perform Qaza and give Dam and if fulfill, Dam still is Wajib. THE MOHSAR One who wears the Ehram for Hajj or Umrah but for a certain reason could not fulfill it this is called Mohsar.

 The circumstances which may prevent one from performing Hajj or Umrah are as following:

(1) The enemy

 (2) Wild beast

(3) Illness or disease that is likely to go worse or you think it may go worse

(4) Breaking of hands or feet

 (5) Imprisonment

(6) The death of husband or Mehram with whom she was going on Hajj

 (7) Iddat (period of mourning by the widow or loss of transport, the husband does not allow the wife for a Nafil Hajj.

COMMANDS FOR THE MOHSAR The rule for the Mohsar is that one can not take off the Ehram unless one reaching Makkah and performs Tawaf, Sa'ee and the Halq. If one wills to take off the Ehram one must send the sacrifice to Haram, when the sacrifice is done, the Ehram can be taken off or send the amount of sacrifice to Haram so a animal may be purchased and sacrificed it is also necessary that one must express to the messenger whom one has authorised to carry the money that the animal be sacrificed on such a date and at such a time and after this time one will come out of the Ehram. If the Qurbani is done on time or before then it is alright and if done after and one comes to know later one must offer Dam as he come out of Ehram before the animal was sacrificed, it is not a condition for a Mohsar to have the Halq done but is better do so .

Rule: If the Mohsar is a Mufrid (meaning one wearing the Ehram only for Hajj or Umrah), then send one Qurbani and if a Qarin send two . For this Qurbani Haram is a condition. It can not be done outside, there is however, no fix time limit for the sacrifice .

Rule: If the Qarin sent two Qurbanies but only one animal could be purchased then only one will not suffice .

Rule: If the Qarin performed Tawaf for Umrah and became a Mohsar before the Wuqoof of Arafat, send one Qurbani and in place of the Hajj perform one Hajj and one Umrah, another Umrah is not neccessary . Rule: If the thing which prevented one from going has passed and there is enough time for both Hajj and Qurbani then to go is obligatory and if one went and performed Hajj then there is no problem if not then perform Umrah and come out of the Ehram and the Qurbani sent, you have now got back then do as one wills with it.

Rule: After Wuqoof-e-Arafah there is no AHSAR Pg 53 and if still in Makkah but the Tawaf and Wuqoof QADAR Pg 53 one will be a Mohsar and from either one is Qadir on one then one will not be a Mohsar .

Rule: When the Mohsar sends the Qurbani and comes out of Ehram, now one wants to offer Qaza then if the Ehram was only for Hajj then perform one Hajj and one Umrah and if the Ehram was for Qiran then perform one Hajj and two Umrahs and if the perseption is to offer Qaza for the Qiran then perform one Umrah or all three separately and if the Ehram was for only Umrah then perform one Umrah .

THE LOSS OF THE HAJJ One whose Hajj is lost, meaning one does not perform the Wuqoof-e-Arafat then perform Tawaf and Saee shave his hair or trim the hair and come out of Ehram and perform the Hajj the next year and Dam is not Wajib .

 Rule: If Qarin loses his Hajj perform Sa'ee and Tawaf for Umrah then perform another Tawaf and Sa'ee and perform the Halq and by this the Dam of Qiran will be waived and perform Tawaf as soon as this is done come out of the Ehram, as soon as commencing this stop reciting Labbaik and perform the Qaza of the Hajj next year, there is no Qaza for Umrah as this has already been done .

Rule: The one performing Tamattu brought an animal for Qurbani and the Tamattu becomes void for some reason one may do what one likes with the animal.

Rule: Umrah can not be lost as it can be performed the whole lifetime, however, Umrah is makrooh during five days meaning from the 9th Dhil-Hajj to 13th Dhil-Hajj .

Rule: Tawaf-e-Sadr does not have to be performed if a persons Hajj is lost .

Rule: One who loses the Hajj and after doing Sa'ee does not take off the Ehram and performs Hajj the next year with the same Ehram then his Hajj will not be correct .

HAJJ-E-BADAL (HAJJ BY PROXY) There are few conditions for Hajj-e-Badal

(1) One performing Hajj-e-Badl, Hajj is Fardh on him (Meaning if it was not Fardh and one performed Hajj-e-Badl or the Fardh Hajj was not performed meaning Hajj become Fardh later then this Hajj will not suffice if one is capable then perform the Hajj or if capable himself one should do so.

(2) On whose behalf the Hajj-e-Badal is performed for, if one has the capability to do so (meaning one can not perform Hajj on their own). If one is capable of performing it by himself and now in his state of helplessness but later becomes well meaning at this time he was not capable of performing Hajj then become well then make the person perform Hajj twice. CHECK Pg 54

(3) From the time of Hajj till death, one is capable of Hajj (If in between one becomes capable, one should perform Hajj themselves then the first Hajj performed will be void that will not suffice, however, if there was such a reason that the person had no intention to go and all of a sudden went and the Hajj performed in the beginning will suffice for instance one was blind and after Hajj gained the sight back then there is no need to perform Hajj again.

(4) On whose behalf Hajj is undertaken should expressed their desire. Without permission, Hajj-e-Badal is not acceptable. However if the lawful inheritor (waris) performs the Hajj on behalf of the MORUS, then no permission is necessary.

(5) The money (for all due expenses) shall be provided by the man on whose behalf Hajj is to be undertaken.

(6) Only that man can perform Hajj-e-Badal who has been asked to do so. Hajj-e-Badal by any other man is not acceptable. (However, if a person who has passed away nominated a particular person before death to do Hajj on his behalf then if the nominated person passes away or refuses to go on his behalf then a replacement is allowed to do Hajj on the deceased persons behalf).

 (7) The person doing Hajj on behalf of someone should use means of transport to travel around and all cost should be paid by the person whose Hajj is prayed for, there is an exception that if there is a shortage of money then the Hajj may be proceeded on foot. Transport is meant by the term of which some travels have to be on transport.

(8) The person going on Hajj-e-Badal should proceed from the place where he lives.

(9) Ehraam should be worn from the Meeqat if urged by the person whose Hajj is being done for.

 (10) The Hajj should be undertaken and performed with the intention of the sender. It is better with the words Labbaik he should letter the name of the man. (If he forgets the name he should declare in his that he is doing the Hajj on behalf of the man who has sent him. Apart from the rules stated earlier there are some more which will be explained in forecoming text and the ones which have been stated are solely for obligatory Hajj which is on behalf of someone if the Hajj is nafl then these rules are not of importance.

Rule: Two men nominated the same man for Hajj on their behalf and he took the names of both the senders while reciting Labbaik. In this case, the Hajj from neither of the two will be valid .

THE WILL FOR HAJJ Rule: On whom Hajj is Fardh, Qaza or the Hajj that someone has willed and that is in his responsibility and the time of death draws close then it is Wajib that one makes the will . On whom Hajj is Fardh and it is not performed and was not willed for then in both situations one will be a sinner, if his successor wills to perform the Hajj-e-Badal on behalf of the deceased there is no problem. If Allah wills it will be accepted, if the deceased had made a will then the Hajj should be performed with one third of the wealth left by the deceased, if the deceased had not imposed the condition of one third of the wealth for instance he said in his will that perform the Hajj on his behalf. Rule: If one third of the wealth is enough that the Hajj can be undertaken by a person from his home town, then a person from his home town be sent, otherwise send him from somewhere within the Meeqat from where it is afforable with the one third wealth left. CHECK pg 55 In the same way if someone can be sent from the fixed amount set in the will then send from where possible, if one third or the fixed amount is not enough to send someone from within the Meeqat then the will be invalid .

Rule: Some one who went for Hajj and in the journey or at Makkah before Wuqoof-e-Arafah dies, if the Hajj had become Fardh in the same year then for one to leave a will is not Wajib and if one dies after the Wuqoof the Hajj is fulfilled then if the Tawaf-e-Fardh remains and one makes a will for completing the Hajj then some one should perform the sacrifice of Badanah on his behalf .

Rule: For Hajj-e-Badl it is better to send one who has already performed Hajj, if some one who has not performed Hajj is sent it will be valid and if on whom Hajj is Fardh is sent and has not performed his Hajj then it is Makrooh-e-Tehrimi .

SOME DETAILS OF HADEE Hadee is the animal that is taken to Haram for sacrifice. They are of three types

(1) Shaat, meaning goat, sheep and lamb

 (2) Batr, meaning Cow or Buffalo

(3) Camel.

The lowest grade of Hadee is a goat, if some one makes a will to send an animal to be sacrificed in Haram without specifing an animal the sacrifice of a goat will suffice .

Rule: The Qurbani animal weather a male or female the same rule applies, in the same way one can use a male or a female animal.

Rule: The conditions laid for the Hadee animals are the same for the Qurbani. This means that the minimum age of a camel is five years, cow and buffalo atleast two years old. A goat is atleast one year old, however, if the sheep or lamb is six months old but appears to be one year then it can be used and in the Hadee sacrifice of a cow, buffalo, camel seven persons can share the sacrifice .

Rule: If the Hadee animal belongs to a Qaran or Matammati then it is better if some meat is eaten by oneself, likewise if the Hadee is Nafl and has reached the Haram and if the animal has not reached the Haram then the owner can not eat the meat, the poor has the right over it and these three can not be eaten seperatelty and the meat of the Hadee animal that is permitted to eat, can also be given to rich too and the animal that is not permitted to eat, then one can not receive any benefit form its skin .

Rule: The sacrifice of Qarin and Matammati can not be performed before the 10th DhilHajj and if done after 10th Dhil-Hajj it will be valid, however, Dam will be due, reason being that to delay is not permissible and besides for these two no perticular day is fixed it is better on to do it on the 10th. It is essential that the animal be in the Haram, it does not have to be in Mina, however, if it is performed on the 10th then it is Sunnah in Mina and after the 10th it is Sunnah in Makkah. The slaughter of the Badanah animal that has been willed is not a condition to sacrifice in the Haram if the will was not a condition in the Haram . Rule: It is better the meat of the animal is distributed among the poor and needy of the Haram.  be given away in charity and nothing should be given to the butcher ,however, if given by the way of good will then there is no problem .

Rule: It is not permissible to ride or load on Hadee animal without the need and if one uses the animal for this and if the animal had any deficiency any way, one should give Sadaqah to the poor . Rule: Do not milk a Hadee animal and if under some curcumstance she is milked then the milk be given to the poor and if the milk is not given then the price should be given to the needy .

 Rule: If the Hadee animal gives birth then either give as charity or slaughter along with the animal, however, if one sells the young one or kills it then give its price away as charity and it is better if one purchashes another animal of sacrifice with that money .

 Rule: If some one slaughted an animal of other person by mistake while the other one slaughted the animal of that person then the sacrifice of both will count .

Rule: If an animal was taken to Haram for sacrifice on the way it began to die then slaughter it straight away and stain the rope of the animal with blood together with the hump so the rich person will not eat its meat only the poor should eat it, if the animal was nafil then it is not obligatory to purchase another animal in its place and if it was a Wajib Qurbani then it is Wajib to purchase another animal and if the animal is now suffering form a defect which does not permit the sacrifice then one may do what one likes with it and purchase another animal if it is Wajib .

Rule: If the animal has reached the Haram and is about to die then slaughter the animal and give to the poor do not eat it yourself even if it is Nafil and if the animal is suffering from minor defects but still fit for sacrifice then sacrifice and one can eat the meat .

VISITING MADINAHH SHARIF DIGNITY OF MADINAH SHARIF:

The Messenger of Allah Sallalahu Alaihi Wa Sallam has said that one who can die in Madinah then one should die in Madinah as the one who dies in Madinah I shall intercede for him and he has said the one who gives difficulty to the people of Madinah Almighty Allah will put him in difficulty, and on them is curse of Allah Almighty, the Angels and all the people, and his Fardh or Nafl will be accepted and he said that one who deceives the people of Madinah, he will dissolved as salt is dissolved in water .

And he said that the angels keep vigilance on the pathways to Madina, the Dajjal will not enter nor the Pg 58 plague and The Holy Prophet Allah's grace and peace be upon him prayed for Madinah that Allah increases two fold more than Makkah Pg 58 .

The benefits and blessing and the loss of not visiting the Holy court of the Prophet Allah's Peace and Grace be upon him Allah Almighty states in the Holy Quran: TRANSLATION:- When people wrong themselves and (O Prophet) they come to you to seek forgiveness from Allah and you also pray for their forgiveness, they will Allah as the Acceptor of repentance and the Most Merciful.) The Holy Prophet (Allah's peace and grace be upon him) has said,"One who visits my Grave then my intercesion becomes Wajib on me" .

He has said, One who performs Hajj and visits my grave after my death, it is as if he visited me in my life-time .

He has said that One who performs Hajj and does not visit me, he oppressed me .

NOTE: Many people being friends give different types of advice and make one afraid that there will be difficulties in the journey that there is dieases and this and that. Beware do not listen to them never go with the intention of fault. You will certainly die one day and what a better way to die than the path to Madinah and your experience CHECK Pg 58

 ETIQUETTES OF ZIARAT:

 (1) When visiting only make the intetnion, to the extent Imam Ibn Humam that do not even make the intention of entering the Mosque

 (2) If the Hajj is obligatory then perform Hajj and thereafter go Madinah, however, Madinah is on the way then without visiting it would be an act of misfortune and one should make this visit a source of acceptance of the Hajj and also making the Prophet as a mediator and if the Hajj Nafl than visit the court of the Prophet first then make him a mediator for ones Hajj being accepted. CHECK Pg 59

(3) On the way engage oneself in reciting Durood and Salaam and Dhikr, the closer one gets to Madinah be happy.

 (4) As the Haram drwas nearer it is better to become sincer and cry whilst lowering your head lowering the gaze and reciting Durood in abandunce and if possible walk bear footed. When ones sight falls on the blessed grave increase in reciting Durood and Salaam.

(5) When one enters the blessed city think of the Prophet Peace and Blessing Upon Hims character and piety and when entering the blessed city enter with the right foot and recite these verses: TRANSLATION:- I begin in the name of Allah, whatever Almighty desired, there is no Power ety) with the entrance of Truth and make me exit with the Exit of Truth. O Allah! open for me upon him and peace) what You granted Your Friends and deliver me from the Fire (of He'll), Forgive me and have Mercy on me O the One to Whom begins for Well being are addressed.

(6) Before entering the Holy Masjid quickly overcome all necessities which are likely to distract the attention and devotion, do not think of anything else besides the Prophet and perform ablution and miswak and is better to have a bath and wear clean white clothing, also wear good quality surma and purfume, it is better to put musk on.

 (7) Now prompt oneself to the blessed court with utmost sincerity and devotion , if one can not cry then express the face as if one is crying and the heart in a vunrable state and express your intentions to the Prophet.

(8) Visit all the parts of the Masjid then send Durood and Salam and wait for some time then ask permission to visit the court and recite Bismallah and enter with sincerity and devotion with the right foot.

(9) At this moment every Muslim knows how important it is to be respectful at all time.free your mind, heart, eyes, ears, tongue, hand and feet from all thoughts, do not look at the structure and beauty of the Mosque and if someone comes whom greeting is important to perform then where possible do not divert your attention from the Prophet and keep your heart towards the Prophet.

(10) Never say a word that is not important.

LIFE OF THE PROPHETS:

 It must be borne in mind with the deepest faith and Belief that our beloved Prophet Peace and Blessing Upon Him is still alive as true, real, wordly and physical qualities which he possessed when he lived in his worldy life, the death of all apostles was nothing but momentary disappearance from the sight of the world and there death is only to disappear from the eyes of the people.

Imam Muhammad Ibne Haaj Makki states in his book Madkhal and Imam Ahmad Qastalani in his Mawa'hib Ladunniyah and other scholars in their books state: TRANSLATION:- There is no difference in the death and life of the Messenger of Allah Sallallahu Aliahe wa Sallam, in respect of his observation of his Ummah, he is aware with their condition and their intentions, their determinations and their hearts contents and all these are so manifest before that no covering can hide them.

Imam Rehmatullah Alais student Imam Mohaqqiq Ibn Alhimam Munsik in Mutawassit and Ali Qari Makki in his Sharah (explanation) MALAK MUTAQAT states: TRANSLATION:- Surely the Holy Prophet Allah's grace and peace be upon him is fully aware of your presence, your standing and your Salam in fact all your activities and conditions and moving from one place to another and staying .

 (13) If the congregation has begun then join this will be in itself inclusive of the Nafil Salat of Tahiyat-ul-Masjid and if time permits offer two rakats of Tahiyyatul Masjid Nafil prayers and thanks giving for blessing of being present in the Holy court of the Messenger. The place for offering Thanksgiving (Shukrana) prayers be as close the Mehrab of the Holy Masjid as possible, if this is not possible than as close as possible then prostrate for thanksgiving and make supplication O Allah give me the respect of your beloved and accept it for me.

(14) Now proceed with respect with the head lowered, eyes lowered in reverence and utmost humility remembering ones sins reliying on his mercy proceed towards the from the eastern side in the precence of the Prophets grave and the Qibla behind, the Prophets attetnion will be towards you and this is enough for you in both worlds.

(15) If you are fortunate to have the Divine Blessing, in those auspicious moments you may place stand atleast at a distance of four arms with the back to the Qibla and face the blessed grave and place your hands in the same manner as one would do in Salaah .

(16) Beware do not touch or kiss the blessed golden gage as it is against the respect, in fact do not go closer than four arm length, is his mercey not enough that the Prophet has called you and granted you a place although his attention was towards you but now it is even closer.

(17) Now like your heart the sight is also facing towards the blessed gage where the resting place of the beloved of Allah is, now with sincerity and modesty reciting ( ) not in a low voice (as it is against the Sunnah ) CHECK Pg 62 TRANSLATION:- O Holy Prophet Peace be on you and the Mercy and Blessing of Allah, O the Best of Creation of, Peace be on You O The intercesor of the sinners, Peace be on You and on Your Kin and Your companions and all the Ummah.

 (18) As long as tongue, heart, mind can endure continue reciting Durood-o-Salam, praying forgiveness and prosperity for yourself your parents, for your family and friends and all the Ummah and ask for forgiveness and continue reciting: As Aluka Shafa Ata Ya Rasoolullah.

(19) Then convey the Salam on behalf of the persons who have requested you, one should do this deed as it is a legality in Islam. The Author (Moulana Shamsudeen Amjadi) has requested readers to convey his Salaams it will be a great favour for him.

 (20) Then moving an arms length on your right or the west facing Hadhrat Abu Bakr Siddique (may Allah be pleased with him) enlighted face and give salutations in these words: TRANSLATION:- Peace be on You O the vice regent of the Apostle of Allah; Peace be on You O the Minister of the Apostle of Allah; Peace be on You O the companion of the Apostle of Allah in the Cave and the Mercy and the Blessings of Allah).

 (21) Then moving in the same manner to the right facing towards the Caliph Hadhrat Umar (may Allah be please with him) give your salutations in this manner: TRANSLATION:- Peace be on You, O the Commander of the faithful; Peace be on you O, is The Accomplishes of the Number of *Forty. Peace be on you the Honor of Islam and all the Muslims and the Mercy and Blessing of Allah.)

(22) Then return back between the Holy Graves of Hadhrat Abu Bak'r and Hadhrat Umar (May Allah be pleased with them) and give salutation as follows: TRANSLATION:- Peace be on you both the vice regents of the Apostle of Allah, Peace be on you both O the Ministers of the Apostle of Allah; Peace be on you both O who are having (eternal) rest at the sides of the Apostle of Allah and the Mercy and Blessing of Allah. I beseech you to **** for us before the Apostle of Allah, Allah's peace and grace on him and you and the Blessing and Peace).

(23) All these places are of acceptance meaning one should try and make Dua, pray the Due-e-JamI and to pray Durood with sole emphasis or recite the following: TRANSLATION:- O Allah! I make you witness and Your Apostle and Abu Bakr and Umar and Your Angels who descend on this Shrine and who stay here. I make them all witness and give evidence that there is no god but You, You are Alone and there no companion to You and Muhammad Peace and Blessing Upon Him Your Abd and Your Apostle. O Allah! I confess sins and acts of evil, Forgive me and have Favour on me as You did to Your Friends. Indeed You are does of Beneficence and the merciful Forgiven of sins. O our Lord! Grant us well being in the world and (comforts) in the Hereafter and save us from the Fire (of the He'll).

(24) Then prayer near the Holy Pulpit (Mimbar).

(25) Then pray offer two rakat's of Nafil if it is not the Makrooh time in Jannat Ki Kiyari.

(26) Similar offer two Nafl at every pillar of the Holy Mosque, make Dua as these places are of blessing and on paticular pillars there are signifigant importance.

(27) As long as one stays in Madinah do not waste any time, apart from neccesities most of the time should be spent in the Mosque with respect, spent time in Salaah, reciting the Quran and Durood. Any worldy talk should not be done in any Mosque especially the Mosque of the Prophet.

 (28) While entering the Mosque make the intention of Eitekaf, in fact make the intetion in every Mosque. (29) It is fortunate for a person who gets the opportunity of staying in Madinah in the Holy month of Ramdhan, especially during hot weather the intercession is a promise.

 (30) Here every good deed is rewarded fifty thousand times, therefore one should occupy themselves in worship. Try to concerntrate on eating less where possible give alms, importantly the people from here should give alms in times of need.

(31) At least try to complete a full recital of the Holy Quran during the stay in the Masjid-e-Nabvi as well as in the Hateem-e-Kaaba.

 (32) To look at the blessed grave is also worship as well as looking at Holy Quran and the Holy Kaba, try to do this as much as possible also reciting Durood and Salaam.

 (33) After all the Five Salaah or atleast twice daily in the morning and evening at the holy court to offer Salaam.

(34) In the city or outside wherever the Dome of the Mazar comes to sight face the Dome and recite Durood-o-Salam and make sure you never pass by without praying Durood and Salaam as it is very disrespectful.

 (35) To miss congregational prayers at any place is a sin and if it happens few times it is stickly forbidden and a major sin and here besides major sin  Pg 65 may Allah save us. The Holy Prophet (Allah's peace and grace be upon him) has said, "For every one who does not miss fourty Salaah, for them is freedom from Hell fire and hypocricy.

(36) One must offer as much Salaah as possible within the beggening area of the Masjid meaning the space of about 100 by 100 in length and width this has now been changed. To pray Salaah here is actually praying in the.

(37) Never keep your back to the grave of the Prophet even while offering Salaah until possible do not stand there.

(38) Do not perform circuits around the grave neither prostrating nor lower one's self equal to Ruku. The respect of the Prophet Peace and Blessing Upon Him is really in his following.

(39) Visiting Jannat ul baqee is Sunnah. After visiting the Shrine visit Jannatul Baqee especially on Fridays. In this cementary there are approximately ten thousand companions (Sahaba) , there are Tabieen, Tabe Tabeeen, Saints, Scholars and pious persons who are countless in numbers buried here. When one enters the graveyard first intend to pray for all departed souls buried there by praying: Peace be on you (all) dwelling the homes of the community of Believers.You are our predecessors and if Allah The Excelled wills we shall meet you. O Allah! Forgive all the Dwellers of Baqee. O Allah! Forgive them and us. One may recite what they like or pray this: TRANSLATION:- O Allah! Forgive us and our parents and our teachers and our brothers and our sisters and our children and companions and our friends and him who ha right on us and him who made will for us and all the Momin men and women and all the Muslim men and women.(Amin) And pray Durood and Surah Fatiha and Ayatul Kursi and Surah Ikhlas etc. what ever you can pray and offer the reward then visit the graves among the Dwellers of Baqee by visiting the famous, the most dignified in Baqee is Amirul Momineen Hadhrat Usman (may Allah be pleased with him.) visit his grave and offer salutation: TRANSLATION:- Peace be on you O Amirul Momineen, commander of the Faithful. Peace be on you, O The Third of the Righteous Caliphs, Peace be on you O the honored with two Migrations, Peace be on you O the provider of help with the wealth and the commodities, Peace be on you and May Allah reward you on behalf of his Apostle and on behalf of all Musalmans, May Allah be pleased with you and with the companions all together. In this Graveyard are the grave of Hadhrat Ibrahim the son of the Holy Prophet (peace be upon him) and the grave of Ummul Momineen Hadhrat Khadija and other wives of the Holy Prophet (May the peace and grace of Allah be on him), the other grand personages there are Hadhrat Hamza, Hadhrat Abbas, Hadhrat Abdullah Bin Mas'ood, Hadhrat Imam Hasan and Hadhrat Imam Hussain, Hadhrat Imam Malik and other companions and the Tabieen and other Scholars of the religion are resting, visit there graves of all righteous offering salutations to them and recite Fateha.

 (40) Visit Quba and offer two rakats in the Masjid .

(41) Visit the Martyrs of the Battle of Uhud. In the Hadith that in the beginning of every year the Holy Prophet (may Allah's peace and grace be on him) would visit the graves of the Martyrs of Uhud and prayed for them: Peace be on you with the reward of (your) patience and the well being in Hereafter and visit the Mountain of Uhud as the Prophet (may Allah's peace and grace be on him) Uhud keeps me as a friend and I keep it as a friend too and said he said that When you go to Uhud eat something of its trees even if it be Babool, it is better that to go to Uhud on Thursday in the morning and first visit the grave of Sayed-ush-Shuhada (The Leader of all the Martyrs) Hadhrat Hamza and offer salutations. According to a report the grave of Hadhrat Abdullah Bin Jahas and Mus'ab Bin Umair are here also give Salaam to them proceeding further reaching Quba Safiyah and complete visiting here.

 (42) If you can find someone for Ziyarah then go for there visit, perform ablution drink the water which has the following conection that the Prophet that he drank some water and in some his blessed saliva. CHECK 67

(43) On the depature from Madinah present yourself in front of the Prophet and ask for visiting contiue and all the respects of coming back to the Holy Kaba remember all these here too and with sincerity make Dua that give us death with Iman and with the Sunnah to die in Madinah and to be buried in Jannatul Baqee: DUA The Hajj has now finished .