Adhkar Related to Salah
A Question on Dua in Sujud
Question:
As salam alaykum,
Is it permissible to ask for hajah (needs) in prostration of wajib (obligatory) salaah. What dhikrs are permissible in prostration?
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
Supplication in prostration is permissible, in fact recommended; this is for one praying alone and for the one leading the prayer when the people following him are pleased with a lengthy supplication. Imam Shafi’i (Allah have mercy with him) said, “One should supplicate as much as possible hoping that it will be answered. This is based on what Abu Hurayrah (Rady Allahu ‘anhu) related that the Prophet Muhammad said, ‘The servant is nearest to his Lord when he is in prostration, you should therefore supplicate much.’” (Narrated by Imam Muslim vol. 4, pg. 200, #482)
And it is established that he (SallAllahu alayhie wa sallam) would say in his prostration,
اللهم اغفر لي ذنبي كله دقه وجله وأوله وآخره وعلانيته وسره اللهم إني أعوذ برضاك من سخطك وبعفوك من عقوبتك وأعوذ بك منك لا أحصي ثناء عليك كما أثنيتَ على نفسك
“O Allah! Forgive me for all my sins small and great, the first and the last, open and secret; O Allah! I seek protection in Your pleasure from Your wrath, and in Your pardon from Your chastisement; and I seek protection in You from You; I cannot praise You as You praise Yourself.” (Narrated by Imam Muslim vol. 4, pg. 201, #483)
When prostrating it is recommended to say thrice:
سبحان ربي الأعلى
Subhana Rabiyyal ‘Ala
‘Glorified beyond all blemish is my Lord the Most High.’
This is based on what ‘Abd Allah b. Mas’ud (Rady Allahu ‘anhu) related that the Prophet Muhammad said, “When one of you prostrates, he should say, ‘Glorified beyond all blemish is my Lord the Most High,’ three times; thus he will have completed his prostration, and that is the least number.” (Narrated by Imam Abu Dawud vol. 1, pg. 204 and Imam Tirmidhi vol. 2, pg. 118)
It is disliked to recite Qur’an in prostration or when bowing. This is based on what Ibn ‘Abbas (Rady Allahu ‘anhuma) related that the Prophet Muhammad said,
إني نهيت أن أقرأ راكعا وساجدا أما الركوع فعظموا فيه الرب عز وجل وأما السجود فأكثروا فيه من الدعاء فقمن أن يستجاب لكم
“I have been prohibited to recite Qur’an while bowing or prostrating. When bowing, you should glorify the Lord Glorified and Majestic. And regarding prostration, make much supplication; then it deserves that He answers you.” (Narrated by Imam Muslim vol. 4, pg. 196, #479)
And Allah the Exalted knows best.
Ml. Abdul Hakeem Ibn Yaqub
الدعاء في السجود جائز بل مستحب وهذا للمنفرد وللإمام محصورين راضين بتطويل الدعاء، قال الشافعي رحمه الله: ويجتهد في الدعاء رجاء الإجابة لما روى أبو هريرة رضى الله عنه أن النبي صلى الله عليه وسلم قال: أقرب ما يكون العبد من ربه عز وجل وهو ساجد فأكثروا الدعاء. رواه مسلم (ج 4، ص 200، رقم 482).
وثبت أنه صلى الله عليه وسلم كان يقول في سجوده: اللهم اغفر لي ذنبي كله دقه وجله وأوله وآخره وعلانيته وسره اللهم إني أعوذ برضاك من سخطك وبعفوك من عقوبتك وأعوذ بك منك لا أحصي ثناء عليك كما أثنيتَ على نفسك. رواه مسلم (ج 4، ص 201، رقم 483).
ويستحب للمصلي أن يقول في السجود: سبحان ربي الأعلى، ثلاثا لما روى عبد الله بن مسعود رضى الله عنه أن النبي صلى الله عليه وسلم قال: إذا سجد أحدكم فقال في سجوده: سبحان ربي الأعلى ثلاثا فقد تم سجوده وذلك أدناه. رواه أبو داود (ج 1، ص 204) والترمذي (ج 2، ص 118).
ويكره أن يقرأ في السجود والركوع لما روى ابن عباس رضى الله عنهما أن النبي صلى الله عليه وسلم قال: إني نهيت أن أقرأ راكعا وساجدا أما الركوع فعظموا فيه الرب عز وجل وأما السجود فأكثروا فيه من الدعاء فقمن أن يستجاب لكم. رواه مسلم (ج 4، ص 196، رقم 479).
والله تعالى أعلم بالصواب
عبد الحكيم بن يعقوب
Read MoreLimiting the Tasbih and Salah ‘ala al-Nabi Because of Time Constraints
Question:
Assalamualaikum,
I want to know (1) whether is it ok to always read tasbih in ruku and sujud one time only during fard and also sunnah prayer? (2) And, at the last tashahud, is it ok to offer salam immediately after reciting salawat on Nabi sallallahu alaihi wassalam and his family (Allahumma salli ala Sayidina Muhammad wa ala ali Muhammad) whether in fard salah or sunnah salah? I always do the (1) above because I recite slowly in salah, and I do (2) with the reason to make the salah short due to time constraint in work place. Jazakallahu khair for your response.
Country: Singapore
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
The minimum number of tasbih’s is one. The least number requested for a perfect tasbih is three. (Tuhfat al-Muhtaj v. 1, p. 199) And it is permissible to end the prayer with taslim immediately after reciting prayers on the Prophet Muhammad and his family. (Ibid)
The time it takes to make three tasbih’s is very little, maybe like an extra twenty to twenty-four seconds. The reward that one will receive for perfecting the salah is worth taking the extra time. Thus, one should try to at least say it thrice. Perhaps, one could try to prepare for the salah before the time enters, by making wudu, etc., then more time can be spent in prayer.
And Allah knows best.
Answered by: Ml. Tariq Muhammad
Read MoreDoes the follower say the Tasmi' and Tahmid when coming up from Bowing?
Question: Does the follower in congregational Salah say both “Sami’ Allahu liman Hamidah and Rabbana wa lakal Hamd“? What about the Imam and what about the one praying by himself?
Answer:
Note: The tasmī’ is the saying of “Sami’ Allahu liman Ḥamidah سمع الله لمن حمده” and the Taḥmīd is the saying of “Rabbanā walakal Ḥamd or Rabbana Lakal Hamd ربنا ولك الحمد”.
A common mistake of Shāfi’īs in ṣalāh is that when they follow the Imām in congregational prayer, they do not say both the tasmī’ and the taḥmīd, but only say the taḥmīd. The mu’tamad (relied upon) view of the Shāfi’ī madhhab is that the follower, the Imām, and the one praying by her/himself is to say both the taḥmīd and the tasmī’.
Imām An-Nawawī says in his Majmū’:
“Ash-Shāfi’ī and his companions said, ‘The [ruling] of recommendation (mustahabb) for these remembrances (adhkār) are the same for Imām, the one following an Imam, and the one praying by himself. Every single person is to say both ‘Sami’ Allahu liman ḥamidah’ and ‘Rabbanā lakal ḥamd.’ There is no disagreement (khilāf) in our school regarding this matter.” [Vol. 3 page 391]
He says further down in the Majmū’,
“And we have already mentioned that one is to say at the time of rising [from bowing] ‘Sami’ Allahu liman ḥamidah’ and when he has stood straight up from rising he is to say ‘Rabbanā Lakal ḥamd until the end of the du’ā’’, and that it is mustaḥabb (recommended) that both of these remembrances are said in combination by the Imam, the one following an Imam, and the one praying by his/herself. Those who hold this view are ‘Aṭā’, Abū Burdah, Muḥammad ibn Sirīn, Isḥāq and Dāwūd.” [Vol. 3 page 393]
Ibn Naqīb Al-Masrī states in his ‘Umdat As-Sālik,
“The optimal way is to raise the hands and the head together, saying ‘Sami’ Allahu liman Ḥamidah – Allah hears whoever praises Him’. This is aid whether one is imam, follower, or praying alone. When one is standing upright, one says, ‘Rabbana lakal Ḥamdu mila`as – samawāti wal-Arḍi wa mila`a mā shi`ata min shay`in ba’du translated as ‘Our Lord, all praise is Yours, heavensful, earthful, and-whatever-else-You-will-full.”1
The Proofs for Our Madhhab’s View:
The hadith of Abū Hurayrah that the Prophet Muḥammad (ṣalla Allahu ‘alayhi wa sallam) would say ‘Sami’ Allāhu liman ḥamidah’ and then He would say, ‘Allahumma Rabbanā wa lakal-ḥamd’. [Sahīh Al-Bukhārī and Muslim]
From Hudhayfah that the Prophet Muhammad would say when raising his head from bowing: ‘Sami’ Allahu liman ḥamidah, Rabbanā lakal ḥamd’. [Sahīh Muslim]
Ibn Abi Awfā’ also narrated that the Prophet Muhammad would say both too. [Sahih Muslim in his Kitāb As-Ṣalah, Ibn Mājah in his Sunan, and Sunan Abū Dāwūd 846]
Imam ‘Alī ibn Abī Ṭālib (‘alayhis salām, Karam Allahu wajhuh) also reported that when Rasūlullah (‘alayhis salat wa salām) would raise his head from bowing he would say, ‘Sami’ Allāhu liman ḥamidah. Rabbanā wa lakal ḥamd […until the end of the du’ā’].” [Reported in Sunan At-Tirmidhī 266 who declared it Ḥasan Sahīh, Saḥīh Muslim in his chapter of the salah of a traveller, and in Musnad At-Tayālisī, At-Taḥqīq of Ibn Al-Jawzī #568, Al-Bayhaqi in his Ma’rifah, and Abū Dāwūd in his Sunan]
Imām An-Nawawī states, “And it is established in Sahīh Al-Bukhārī that the Prophet Muhammad said, “Pray as you have seen me pray!” This [hadith and the above hadith] necessitates that every person making Salah, combines between the two [remembrances]. And this is also because what is mentioned for the Imām [in the way of remembrance] as recommended is also recommended for others in their prayer, such as the tasbīḥ (saying Subḥān Allah) in the bowing position etc.” [Majmū’]
Another proof is reported by Imām Ad-Dāraquṭnī in his Sunan from Abū Hurayrah (raḍiya Allāhu ‘anhu) who said that the Prophet Muhammad said, “When the Imām says, ‘Sami’ Allahu liman ḥamidah’ those behind him should also say ‘Sami’ Allahu liman ḥamidah’.” (It is also reported by Ibn Al-Jawzī in his Taḥqīq. The editor of the Sunan Majdi ibn Mansūr states that this hadith is Saḥīḥ (rigorously authentic). However, Ad-Dāraquṭnī considered it less preserved than the hadith that states “Rabbanā lakal Ḥamd” in place of the second Sami’ Allahu liman ḥamidah.
Conclusion
One should note that this act is a recommended act, and that the disagreement of the Muslim Jurists (fuquha) regarding this issue is one based upon differing interpretations. Imam Ash-Shawkani states in his Nayl Al-Awtar that Imams Ath-Thawri, Al-Awza’i, and a report from Imam Malik maintain that the Imam and the one praying by himself are to say both the tasmi’ and the tahmid. However, the one following the Imam only says Rabbana wa lakal Hamd. He reports from the two Hanafi Imams, Abu Yusuf and Muhammad Ash-Shaybani that the Imam and one praying by himself say both, but the follower says “Sami’ Allahu liman Hamida” not the tahmid. Abu Hanifah, he says, held that the Imam and the one praying by himself should only say the tasmi’ and not the tahmid, whereas the follower only says the tahmid. Ibn Al-Mundhir also reported this view from Malik and Ahmad, and Ibn Al-Mundhir held this view for himself. [Vol 2 page 109 pub. Dar Al-Wafa'] Sunni Muslims have always held that each of the fiqh schools are correct within their own principles, and that disagreement in these issues are not to be frowned upon, but celebrated, as the early Muslims used to say: The [legal] disagreement of this nation is a Mercy!
The Shafi’i madhhab’s view is that the Imam, the one praying by himself, and the follower in congregation are to say both the tasmi’ and the tahmid in Salah due to the proofs presented above. Regarding other seemingly conflicting evidence, Hafidh Ibn Hajar Al-’Asqalani pointed out that the other ahadith do not explicitly negate the Shafi’i view. Therefore, by reconciling [jam’], both the imam and the follower are to say both. (Fath al-Bari 2/229)
We ask Allah to bless our beloved Master Muhammad, his followers, and the fuquha’ who strove for truth Amin! And Allah, the mighty and majestic, always knows best!
Compiled by: Abu Layth
Checked by: Ml Yaqub Abdurrahman
- translation by Shaykh Nuh Ha Mim Keller with slight editing by us [↩]
Reading from a Mushaf in Prayer
Question:
Ayyuha al-saadah
Is it permissible for a follower to follow the imam’s recitation in a mushaf while in the taraweeh salaah??
jazaakum-Allah wa yubaarik feekum
Answer:
The issue of reading from a mushaf in prayer is brought forth by our fuqaha in two places. Firstly, it comes in Bab Sifat al-Salah under the section dealing with the fourth integral of prayer, the recitation of Fatiha. Imam al-Ramli says in Nihayat al-Muhtaj,
(فإن جهل الفاتحة) ولم يمكنه تعلمها لضيق وقت أو بلادة ولا قراءتها في نحو مصحف…. فينتقل الى البدل(فسب آيات)
(an-Nawawi: if one does not know the Fatiha:) and is unable to learn it due to insufficient time, dim-wittedness, and is unable to recite it from a mushaf…one moves to the substitute (an-Nawawi: then seven verses). (Nihayat al-Muhtaj 1/484-485)
Sheikh Sa’id Ba’Ishn mentions something similar in Bushra al-Karim,
الرابع من الأركان: قراءة الفاتحة في قيام كل ركعة أو بدله في الفرض و النفل للمنفرد وغيره في السرية والجهرية حفظا أو تلقينا أو نظرا في مصحف
“The fourth integral of prayer is recitation of Fatiha whilst standing or what substitutes standing in every rak’a in both the obligatory and supererogatory prayer for the person praying alone and the person prayer with a group, in the audible and inaudible prayers, be it from memory, instruction, or looking at a mushaf.” (Bushra al-Karim 1/202)
The issue is dealt with a second time under the discussion of the prayer being invalidated by extraneous movements. Imam Ramli says,
ويستحب الفعل القليل لقتل نحو عقرب ويكره لغير ذلك ولو فتح كتابا وفهم مافيه أو قرأ في مصحف وإن قلب أوراقه أحيانا لم تبطل لأن ذلك يسيرا وغير متوال لا يشعر بالاعراض
“A small amount of movements are recommended when one intends to kill a scorpion and the like and disliked in other circumstances. If one opens a book and comprehends what is being read or reads from a mushaf even turning the pages at times it will not nullify the prayer because such movements are considered slight.” (Nihayat al-Muhtaj 2/51)
The following incident related by Ibn Abi Mulaykah has been cited as evidence for the validity of reciting from the mushaf in prayer,
أن عائشة كان يؤمها غلامها ذكوان في المصحف
“’Aishah used to be led in prayer by her slave Dhakwan whilst reading from the mushaf”
This was recorded by Imam Abu Dawud in Kitab al-Masahif. In Fath al-Bari, Hafiz Ibn Hajar comments on the wording في المصحف , as follows:
واستدل به على جواز قراءة المصلي من المصحف ومنع منه آخرون لكونه عملا كثيرا في الصلاة
“The permissibility of reading from the mushaf in prayer has been drawn from this and some scholars forbade the practice due to the fact that it constitutes extraneous movements in the prayer.”
Allah knows best.
Answered by: Sidi Mahmud Adams
Also see: http://www.shafiifiqh.com/?p=926
Read MoreSubh's Qunut in a Hanafi Madrasah
Question:
asslamalakium warahmatullahi wabarakatu,
I’m a Shafiie student whose studying at a hanafi madrash, and it so happens that I end up leading salahtul fajar in my madrash when the imam is not present, and therefore omit reading the qunoot fearing fitnah of the muqtadis and the masjid following the hanafi fiqh what should i do in this matter?
Answer:
Linguistically, the word qunut means to stand. Imam Muslim relates an example of this on the authority of Jabir who said, “The Prophet Muhammad was asked about which prayer is best, and replied, ‘the one with the longest qunut.’” (Muslim 756) al-Azhari mentions that here the word qunut refers to standing.
According to the fuqaha, qunut is the name of a supplication in the prayer that is read while standing. In Kashf al-Satr ‘an Sunniyat al-Qunut fi al-Fajr, Dr. Hasan Hitou writes that all of the fuqaha consider that qunut is confined to three instances:
1) qunut in the dawn prayer,
2) qunut in the last rak’ah of witr, and
3) qunut in all prayers due to nawazil.
Dr. Hitou goes on to mention, that according to the Shafi’i School the qunut is performed in the three instances mentioned above, as follows:
1) after i’tidal in the second rak’ah of dawn prayer,
2) in the final rak’ah of witr after i’tidal during the second half of Ramadhan, and
3) after i’tidal in the final rak’ah of every prayer for nawazil.
In Minhaj al-Talibin, Imam al-Nawawi says,
ويسن القنوت في اعتدال ثانية الصبح
“And the qunut is recommended in the second i’tidal of the dawn prayer…”
There is no difference of opinion in our School over its recommended nature. Furthermore, the fuqaha of our school count the qunut among the prayer’s major sunnah acts (ar: ab’ad). The term ab’ad, refers to those recommended acts that call for the forgetfulness prostration when left. Again in Minhaj, Imam al-Nawawi lists qunut from amongst the ab’ad.
When one leaves out any of the ab’ad from the prayer, either intentionally or forgetfully, it is recommended to prostrate for forgetfulness. As for the regular sunnah acts of prayer, like the dhikr in ruku’, etc., the forgetfulness prostration is not performed when such are omitted.
In my research, a report from our jurists saying that one should leave out the qunut due to a fear of fitna has not been discovered. Note, leaving out the qunut will not nullify your prayer, but will leave it deficient. Moreover, that deficiency is repaired by means of the forgetfulness prostration. Perhaps, more controversy could be anticipated from performing a forgetfulness prostration according to our School in front of a Hanafi congregation.
It comes in Rawdah, that the qunut being audible or inaudible is an issue of wajhayn. The relied-upon [al-asahh] is audible and its muqabil is inaudible. With that, some transmit a minimal wording for qunut, that would make standing in i’tidal is shorter. Perhaps, this be better than leaving out this important act altogether.
If you are merely shy to read it due to leading a congregation who differs with you, then you should research the proofs in support of our School’s view to increase your confidence in our position. The Shafi’i School has based their stance on hadith evidence, and more than being a mere view in the School, qunut in fajr is the Prophet’s sunnah.
And, Allah Most High knows best
Sidi Mahmud Adams
Read MoreKitab al-Umm, Imam Shafi'i, and Saying 'Amin'
Question:
In Kitab al-Umm Imaam Shafi said that one does not like ‘Amin’ to be said loudly:
قال الشافعي]: فإذا فرغ الإمام من قراءة أم القرآن قال: آمين، ورفع بها صوته ليقتدي به من كان خلفه فإذا قالها قالوها وأسمعوا أنفسهم ولا أحب أن يجهروا بها فإن فعلوا فلا شيء عليهم وإن تركها الإمام قالها من خلفه وأسمعه لعله يذكر فيقولها ولا يتركونها لتركه كما لو ترك التكبير والتسليم لم يكن لهم تركه، فإن لم يقلها ولا من خلفه فلا إعادة عليهم ولا سجود للسهو وأحب قولها لكل من صلى رجل، أو امرأة، أو صبي في جماعة كان، أو غير جماعة. ولا يقال: آمين إلا بعد أم القرآن فإن لم يقل لم يقضها في موضع غيره
Can you explain why Amin is said aloud in the Shafi’i madhhab if Imam Shafi’s view was contrary to this ?
Was salaam.
Answer:
Wa’alaykum al-Salam.
Praise is to All-Mighty Allah and peace and blessings are upon the Last Prophet Muhammad.
There are a few points that need to be explained:
a) Imam al-Shafi’ wrote several books. And, Kitab al-Umm is one of his books. (Introduction to al-‘Aziz Sharh al-Wajiz. p. 79. Beirut: Dar al-Kutub al-‘Ilmiyyah, 1997.)
b) Generally, tarjih (the correct verdict) is given to the last of Imam al-Shafi’is views, be it stated in one of his books or voiced orally. This rule is general; there are instances where authorities after Imam al-Shafi’ preferred other views. (al-Nawawi, al-Majmu’ Sharh al-Muhadhdhab. vol. 1 p. 108. Jeddah: Maktabah al-Irshad. [al-Muti’ edition])
c) It is unadvisable for one not well grounded in Shafi’i scholarship to choose Imam al-Shafi’is books as his first reference on an issue, especially before he consults the works of the later Shafi’i authorities. Specifically, it is important to consult the books of those who played a significant role in clarifying the rajih from the marjuh. (‘Alawi al-Saqqaf, Tarshih al-Mustafidin. p. 5. Beirut: Musasah Dar al-‘Ulum.)
d) There are few cases where tarjih is with Imam al-Shafi’s qawl qadim (i.e. old school). (al-Majmu’. vol. 1 p. 108)
With regard to the Shafi School’s position on saying ‘amin’, it is very clear that the Imam says it. When the prayer is performed audibly, then the ‘amin’ should also be said aloud. And, during an inaudible prayer, the imam should say it softly. (al-Nawawi, al-Majmu’. vol. 3, p. 331. Jeddah: Maktabah al-Irshad. [al-Muti’ edition])
Regarding one following an imam, this is a case in which the Shafi’ authorities/scholars have differed. Yet, the different views do not influence the Shafi School’s position. Rather, they are regarding whether this is a case of a qawl qadim conflicting with a qawl jadid, or an issue where there are two conflicting opinions [qawlayn] in the jadid, with one of them agreeing with the qadim. Both Abu Ishaq al-Shirazi and Ruyani maintained that it is a case of jadid versus qadim. (al-Majmu’ vol. 3, p. 331; Bahr al-Madhdhab, vol. 2, p. 144)
Imam al-Nawawi elaborated that there are four turuq [ways in which the madhhab has been transmitted] related on the issue of the follower saying ‘amin’ in the aloud prayers. They are:
1) The first, which Imam al-Nawawi considered to be correct and the famous tariq. It contains two views of Imam al-Shafi’i: a) the follower should say ‘amin’ aloud; b) he should say it softly.
2) Secondly, that Imam al-Shafi’i only has one view which is that it be said aloud.
3) Thirdly, when there is a large congregation in a big masjid, then he should say it aloud; otherwise softly.
4) Lastly, when the imam does not say it aloud, the follower should say it aloud; but, there are two views for when the imam does say it aloud. (al-Majmu’ vol. 3 p. 331)
Note: Between the different copies of Sharh al-Muhadhdhab there is a discrepancy in the wordings. In Muti’is edition which is published by Maktabah al-Irshad, Dar al-Fikr and Dar Ihya’ al-Turath al-‘Arabi, the text gives the impression that the discussion pertains to the imam. The text reads:
والأصح من حيث الحجة أن الإمام يجهر به…
While, the edition of a group of scholars published by Dar al-Kutub al-‘Ilmiyyah in 2002, vol. 4 p. 466 has the following text:
والأصح من حيث الجملة أن المأموم يجهر به…
This second text appears to be the correct version as the paragraph is addressing the issue of the ma’mum.
Therefore, Imam al-Nawawi, after presenting the four turuq stated, “The correct view as far as the hujjah is concerned, is that the follower should say it aloud.” (Ibid vol. 3 p. 331-34)
Considering Imam al-Nawawi’s elaborations on the turuq, it appears that here is a case of two jadid views conflicting with one another, with one of them being supported by a qadim. (al-Nawawi, al-Majmu’ vol. 3 p. 331-34) This is also supported by the istilah [nomenclature] that Imam al-Nawawi used in Al-Minhaj and At-Tahqiq. (See: Minhaj al-Talibin p. 98. Beirut: Dar al-Minhaj, 2005; Kitab al-Tahqiq: p. 203. Beirut: Dar al-Jil, 1992)
Nevertheless, some authorities relate Imam al-Shafi’is different opinions as a case of qadim versus jadid. While Imam Nawawi differs with other scholars on how the issue is related, he agrees with them that this is an instance where tarjih rests with the qadim (old school). (al-Majmu’: vol. 3 p. 332)
Conclusion:
- The position of the Shafi’ madhdhab is for the imam, munfarid, and ma’mum to all say amin aloud when the prayer is audible.
- This is a case in which tarjih is with the qadim.
- While the view is accepted as being found in the qadim, some authorities have also related it from Imam al-Shafi’is qawl jadid.
Answered by: Ml. Yaqub Yusuf Abdullah
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