Taraweeh - Qiyamul Layl

▶The Hadeeth of Two and Two and two .. . ..

◆حديث مثنى مثنى - حديث ابن عمر أيضا أن رجلا سأل رسول الله صلى الله عليه و سلم عن صلاة الليل ؟ فقال : " صلاة الليل مثنى مثنى فإذا خشي أحدكم الصبح ركعة واحدة توتر له ما قد صلى " رواه مالك والبخاري ومسلم وابو عوانة وزادا :
فقيل لابن عمر : ما مثنى مثنى ؟ قال : أن يسلم في كل ركعتين وفي رواية مالك والبخاري :
أن عبد الله بن عمر كان يسلم بين الركعة والركعتين في الوتبر حتى يأمر ببعض حاجته

i.e. The Hadeeth of Ibn Umar as well, A man has questioned the Messenger of Allah Sallallahu Alaihi Wassallum about the night prayers ?

The Messenger of Allah Sallallahu Alaihi Wassallum replied :

"Night prayers is Masthna(double), Masthna(double), if one of you fear the Subh (Fajr) then one Witr to him, is what he prayed"

collected by Imam Malik, Imama Bukhari, Imam Muslim and Imaam Abu Awaana and increased :

"It was said to Ibn Umar what is Masthna (double), Masthna (double) ? He said: "That is to give salaam at every two rakaaths,

This hadeeth has been utilized by certain Ahlul Ilm that the night prayers could be continued and prayed continuously with no stop of two and two and tow till if One fear Fajr.. and then make the Witr..

But the question to Ibn Umar about the meaning of "Masthna, Masthna" and he is explaining that it is to give salaam at every two Raakaath and it is very clear that this hadeeth expresses about the mode of the prayer but not the quantity of the prayer
Which as the night prayers of the Messenger of Allah Sallallahu Alaihi WAssallum as what we will be seeing it as well that we were prayed by four rakaath with one salaam or even eleven rakaath with one salaam and similar five Rakaath with One salam
then here the default system of the night prayer is being mentioned as it may be of two salam and then another two and salaam.

So it talks about the mode of the Raakaaths of the system
but not about the number of Rakaath. So,the above narrations have to be taken into consideration that which helps us to understand the complete action..

▶THEN COMES THE NARRATIONS OF ABDULLAH. bin MASOUD RALALU ANHU Action .. of night prayers .. as

◆روى ابن نصر في قيام الليل عن زيد بن وهب : كان عبد الله بن مسعود رضي الله عنه يصلي بنا في شهر رمضان فينصرف وعليه لي . قال الاعمش : كان يصلي عشرين ركعة ويوتر بثلاث
قال المباركفوري في " التحفة " :
وهذا أيضا منقطع فإن الأعمش لم يدرك بن مسعود

It is narrated from Ibn Nasr in his Mukhtasir Qiyamul Layl from Zaid bin Wahb : "Abdullah bin Masoud is used to lead us in prayer in the month of Ramadaan and A'amash said He use to pray twenty rakaaths and do witr with three ..

Imaam Al-Mubarakfoori said in his Thuhfathul Ahwazi that this Narration is a well broken one, as A'amash did not meet Ibn Masoud raliyallaahu anhu..

▶NARRATIONS OF MORE THAN ELEVEN AND POSITION OF IT IN EVIDENCE

As we had discussed in the previous session about the amount of Rakaath which Rasoolullah Sallallahu Alaihi Wassallum had prayed in his life time for the night prayers..as well we had discussed about the amount of the night prayers which was practiced by the Khalifathur Rashid Umar bin Al-Khathaab at his rule time as well.

I had discussed about certain two narrations which was talked about Umar bin Al-Khathaab's time twenty three rakaath application.. And it is also proved as how it is not authentic .. rather the narrators of it were not even available at the time of the Khilafa of Umar bin Al-Khathaab.

Today I am to take up those narrations which has been utilized by certain to say of that the Prophet Muhammed Sallallahu Alaihi Wassallum was praying more than eleven.. I will be taking one by one .. and looking into the authenticity of it as well and the text of it how and what it applies

.كان رسول الله صلى الله عليه و سلم
يصلي في رمضان عشرين ركعة والوتر
ما رواه ابن شيبة من حديث ابن عباس : كان رسول الله صلى الله عليه و سلم يصلي في رمضان عشرين ركعة والوتر
أن فيه أبا شيبة إبراهيم بن عثمان قال الحافظ في التقريب : " متروك الحديث "

◆That the Messenger of Allah Sallallahu Alaihi Wassallum use to pray in Ramadan twenty rakaath and witr which is narrated by Imam ibn Abi Shaieba from the Hadeeth of Ibn Abbas saying : "The Messenger of Allah Sallallahu Alaihi Wassallum use to pray in Ramadan twenty rakaath and witr"
In it is Abi Shaieba Ibrahim bin Usmaan ..

→A narrator about whom Imam bin Hajr Al-Asqalani says in his Taqreebuth Tahzeeb : "Mathrookul Hadeeth"
which means He is among those who are avoided or rejected narrators in hadeeth
He is among those who narrate refuted mattes (Munkaraath)
This hadeeth of Ibn Abbasss is very weak as judged by Imaam Suyoothi in his Al-Haawi fil Fathaawi

وحديث ابن عباس هذا ضعيف جدا كما قال السيوطي في " الحاوي للفتاوي "

◆Imaam ibn Hajr Al-Asqaalani said
وأما ما رواه ابن شيبة من حديث ابن عباس : كان رسول الله صلى الله عليه و سلم يصلي في رمضان عشرين ركعة والوتر فإسناده ضعيف وقد عارضه حديث عائشة هذا الذي في الصحيحين مع كونها أعلم بحال النبي صلى الله عليه و سلم ليلا من غيرها

that which is narrated by Ibn Abi Shaieba from the hadeeth of ibn Abbass
: "The Messenger of Allah Sallallahu Alaihi WAssallum use to pray twenty in Ramadan and witr" it's line of narration is weak, and it is opposed by the Hadith of Aisha Radhiallahu Anha in Bukhari and Muslim
whereupon she is more knowledgeable about the situation of the Prophet Muhammed Sallallahu Alaihi Wassallum at nights than others ..

《As-Saylani Say thus we understand this hadeeth of ibn Abbas is not authentic to be made evidence of it ..》

عن زيد بن خالد الجهني أنه قال : لأرمقن صلاة رسول الله صلى الله عليه و سلم الليلة فصلى ركعتين خفيفتين ثم صلى ركعتين طويلتين طويلتين طويلتين ثم صلى ركعتين وهما دون اللتين قبلهما ثم صلى ركعتين وهما دون اللتين قبلهما ثم صلى ركعتين وهما دون اللتين قبلهما ثم صلى ركعتين وهما دون اللتين قبلهما ثم أوتر فذلك ثلاث عشرة ركعة رواه مالك وعنه مسلم وأبو عوانة وأبو داود وابن نصر

◆On the authority of Zaid bin Khalid Al-Juhani said that : I will watch the prayer of the Messenger of Allah Sallallahu Alaihi Wassallum to night,
He prayed two light rakaath,
then prayed two long long long rakaath, then prayed two rakaath less than the before two then prayed two rakaath and it was as well less than the previous, and then prayed two rakaathless than the previous ones, and then prayed two rakaaths it was as well less than previous ones then he prayed witr and that was thirteen rakaaths

Collected by Imaam Malik and from him Imaam Muslim and Abu Awaanah, Abu Dawood and ibn Nasr in his
Mukhthasir Qiyaamul Layl
This hadeeth is authentic ... and has no any weakness in it's narration lines .. or narrating..

◆قال الحافظ يحتمل أن تكون إضافة إلى صلاة
الليل سنة العشاء لكونه كان يصليها في بيته أو ما كان يفتتح به صلاة الليل فقد ثبت عند مسلم عنها أنه كان يفتتحها بركعتين خفيفتينImaam ibn Hajr Al-Asqalaani said : "It is possible that the increase to the night prayers the Isha sunnah, as he use to pray it in his house, Or it be the opening of the Qiyaamul Layl, as it has been confirmed in the narration of Imam Muslim that He Sallallahu Alaihi WAssallum use to open the qiyaamul layl with light two rakaaths..
This authentic narration tells us that of a thirteen rakaath..
the scholars of hadeeth took upon investigating what the extra two rakaaths could be
certain said it could be the isha prayer two sunnah
certain even said the sunnah of the Wudoo
certain even said it could be the opening of the Qiyaamul Layl.. prayers ..
so it is clear that the Imaams of Hadeeth agree that the Qiyaamul Layl is eleven that is why
when a narration comes of more than eleven they are investigating of the extratwo rakaath what it could be ..

◆قول شيخ الإسلام ابن تيمية في رده على ابن المطهر الشيعي : وزعم أن عليا كان يصلي في اليوم والليلة ألف ركعة ولم يصح ذلك ونبينا صلى الله عليه و سلم كان لا يزيد في الليل على ثلاث عشرة ركعة

And the statment of Sheikhul Islam Imaam ibn Taymiyah when he refuted to Ibn Al-Muthahir As-Shiea.. claiming that Ali bin Abi Talib use to pray in a day and night one thousand rakaath, and it is not authentic from him, and our Prophet Muhammed Sallallahu Alaihi Wassallum use to never increase over thirteen rakaath in a night

◆And Imaam As-Suyoothi said :
فالحاصل أن العشرين ركعة لم تثبت من فعله صلى الله عليه و سلم وما في صحيح ابن حبان غاية فيما ذهبنا إليه من تمسكنا بما في البخاري عن عائشة إنه كان لا يزيد في رمضان ولا في غيره على إحدى عشرة ومما يدل لذلك أيضا أنه صلى الله عليه و سلم كان إذا عمل عملا واظب عليه كما واظب على الركعتين اللتين قضاهما بعد العصر مع كون الصلاة في ذلك الوقت منهيا عنها ولو فعل العشرين ولو مرة لم يتركها أبدا ولو وقع لم يخف على عائشة حيث قالت ما تقدم

IN conclusiong that the Twenty rakaath it is not confirmed from the actions of Prophet Muhammed Sallallahu Alaihi Wassallum and that which is in Sahih Ibn Habbaan is the extend of what we take the opinion of holding to what is in Shahih Al-Bukhari from Aisha Radiyallahu Anha that he never increased in Ramadaan or other than Ramadaan more than elevn rakaath..and that which is proved is also that the Prophet Muhammed Sallallahu Alaihi Wassallum if he acted on an action he will maintain it, as he maintained the two rakath after the Asr prayers although the prayer at that time is as if forbidden, if the Prophet Muhammed Sallallahu Alaihi WAssallum had done a twenty at least one time he would not have dropped it ever, And it had happened it won't be hidden to Aisha Radiyallahu Anha as what she has said above.

Let me take up certain issues which were taken by certain for trying to avoid the Fatwaa of the Aisha RAdhiallahu Anha

▶FIRSTLY - The famous talk of Umar bin Al-Khathaab prayed the Tarweeh of twenty three Rakaath..

من طريق يزيد بن خصيفة عن السائب بن يزيد قال : " كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة قال : وكانوا يقرؤون بالمئين وكانوا يتوكؤون على عصيهم في عهد عثمان رضي الله عنه من شدة القيام "

"From the line of narration of Yazeed bin Khusaifa from Saieb bin Yazeed said : "They use to pray in the time period of Umah bin Al-Khathaab Radiyallahu Anhu in the month of Ramadan twenty rakaath. he said: "They use to recite of the hundreds and use to lean on their sticks in the time period of Usman bin Affarn Radhiallahu Anhu due to the length of standing"

This line of narration sometime certain scholars may assume as authentic, but it has in it Yazeed bin Khusaifah about whom Imaam Ahmed said he is " منكر الحديث " he is a mukarul Hadeeth
which means he is a person who brings refuted matters in the narration so it cannot be accepted ..

And the other famous narration of which says of Umar's time is another narration which says as

عن يزيد بن رومان قال :
كان الناس يقومون في زمان عمر بن الخطاب في رمضان بثلاث وعشرين ركعة
رواه مالك وعنه افريابي وكذا البيهقي في السنن . وفيه ضعفه بقوله :
يزيد بن رومان لم يدرك عمر

"On the authority of Yazeed bin Romaan said : "THe poeple use to pray in the time of Umar bin Al-Khathab in Ramadan of twenty rakaath"

Collected by Imaam Malik in his Mawta, and from him Firyaabi and similar Al-Baihaqi in his Sunan Al-Kubra and said : in it is the weakness as Yazeed bin Romaan did not live the time period of Umar bin Al-Khathaab

This is the most famous evidence produced by many for the proof of twenty three rakaath..
It should be realized that the both of the hadeeth is not authentic..
and the person who is talking about the time period of Umar bin Al-Khathaab is not born at the time of Umar rather a person who came later is talking of what happened at Umar bin Al-Khathaab time..

Even if we look to the apparent text of the narration then it does not say Umar bin Al-Khathab ordered rather it says of certain or some had done it at the time of Umar bin Al-Khathab

IF we are to look into the text it says of period of Umar bin Al-Khathaab and the action taking place at that time..
it will never become shariah as all that what happens at that time of Umar raliyallaahu anhu and it never means that it was approved from Umar bin Al-Khathaab rather If we are to imagine of the ruling land of Umar raliyallaahu anhu is from the borders of Morrocco till the borders of Sind.. east west, and the borders of Andalus (Spain) till the mid of Afican continent north - south;
could it be that anyone or certain of them do of something is Umar bin Al-Khathaab is responsible for beind doing it? well anyone on that great land could do it .. still does it becomes a part of shariah to adopt ..No, at least we need some proof that Umar bin Al-Khathaab had ordered it or realized it but nothing is confirmed in the Narration, rather it just says of the people doing at the time of the Umar bin Al-Khathaab ...

and who is saying this is to us is also a person who was not either met the period of Umar bin Al-Khathaab, So how can he confirm of what he never met and saw .. so even in the text it is totally invalid to accept as a part of shariah .. at alll again

But we have an authentic narration from Umar bin Al-Khathaab against this totally.. i.e

عن محمد بن يوسف عن السائب بن ييد أنه قال :
أمر عمر بن الخطاب رضي الله عنه أبي بن كعب وتميما الداري أن يقوما للناس بإحدى عشر ركعة قال : وقد كان القارئ يقرأ بالمئين حتى كنا نعتمد على العصي من طول القيام وما كنا ننصرف إلا في بزوغ الفجر " . سنده صحيح جدا ] وابن إسحاق
رواه مالك في " الموطأ "

▶On the authority of Muhammed bin Yusoof from Saieb bin Yazeed that he said : "Umar bin Al-Khathaab ordered for Ubay bin Ka'ab and Tameem Ad-Daari to lead the people with eleven rakaath," he said: "The Qaari use to recite of hundreds till we use to depend on the sticks from the length of the standing, and we use not return from it except the coming of Fajr"

Collected by Imaam Malik in his Mawta ...the hadeeth is saheeh

This clearly says what Umar bin Al-Khathaab had ordered
that is the eleven rakaath and not the twenty Rakaath and ever he did .. rather the narrations talking of it is all of weak and not authentic ...

This is for today inshallah and will continue on the other hadeeths which has been produced to prove to allow to pray more than eleven as well by many authentic narrations wordings and other un-authentic narrations in the coming sessions .. inshallah..

The next session will be followed on Monday not Friday, Nor Saturday, Nor Sunday as I am fixed into many classesd on these three days.. inshallah on Monday we will be continue from here where we havve stopped for now..

THE AMOUNT OF RAKAATH IN THE TARAWEEH PRAYERS

عن أبي سلمة بن عبد الرحمن أنه سأل عائشة
رضي الله عنها كيف كانت صلاة رسول الله صلى الله عليه و سلم في رمضان فقالت :
ما كان رسول الله صلى الله عليه و سلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة
يصلي أربعا فلا تسل عن حسنهن وطولهن
ثم يصلي أربعا فلا تسأل عن حسنهن وطولهن
ثم يصلي ثلاثا
رواه البخاري ومسلم وأبو عوانة وأبو داود والترمذي والنسائي ومالك وعنه البيهقي وأحمد

▶As in the above hadeeth on the authority of Abi Salamath bin Abdur Rahman that he questioned Aisha Radhiallahu Anha
"How was the prayer of the Messenger of Allah Sallallahu Alaihi Wassallum in Ramadaan?"
She replied : " The Messenger of Allah Sallallahu Alaihi Wassallum never increased in Ramadaan or other than it over eleven rakaath, He will pray four (rakaath) do not question of it's beauty and lengthing...
and then would pray four (Rakaath) do not question about the beauty and the lengthening of it..and then he will pray three".

Collected by Imaam Al-Bukhari in his Saheeh, Muslim in his Saheeh, Abu Awanah, Abu Dawood, Tirmizi, An-Nisaie, Malik and from him IMaam Baihaqi in his Sunan Al-Kubra and Imaam Ahmed in his musnad

عن جابر بن عبد الله رضي الله عنه قال : صلى بنا رسول الله صلى الل
ه عليه و سلم في شهر رمضان ثمان ركعات وأوتر فلما كانت القابلة اجتمعنا في المسجد ورجونا أن يخرج فلم نزل فيه حتى أصبحنا ثم دخلنا فقلنا يا رسول الله اجتمعنا البارحة في المسجد ورجونا أن تصلي بنا فقال :
إني خشيت أن يكتب عليكم
رواه ابن نصر والطبراني وسنده حسن بما قبله واشار الحافظ في الفتح وفي التلخيص إلى تقويته وعزاه لابن خزيمة وابن حبان في صحيحهما

▶On the Authority of Jabir bin Abdullah Radiallahu Anhu said: The Messenger of Allah Sallallahu Alaihi Wassallum prayed in the month of Ramadan eight rakaath and did witr,
when it was the next night we expected he would come, we remained till it became morning, then he came and we said.. Oh! Messenger of Allah "Yesterday we were waiting in the Masjid and expected that you lead us in prayer"
He (The Messenger of Allah Sallallahu Alaihi Wassallum) said: "I feared it may become compulsory upon you all"

Collected in Muhammed ibn Nasr Al-Marwazi Mukhtasir Qiyaamul Layl, At-Tabarani in his Mujamul Kabeer, and it's sanad is hasan of what was before and Imam bin Hajr Al-Asqalani says in Fathul Baari and Talkhees Al-Habeer for the strengthening of it and as well linked it to Ibn Khuzaima in his Saheeh and ibn Habban in his saheeh...
[taken from the works of shiekh Naasirudeen Al-Albani]

This above hadeeth of Jabir clearly says to us that the Messenger of Allah Sallallahu Alaihi Wassallum prayed that night when he lead the muslims in prayer was of eight Rakaath and as well the hadith of above that the hadith of Abi Salamathu bin Abdur Rahman says that the Messenger of Allah Sallallahu Alaihi Wassallum never increased more than eleven nor in Ramadan neither in the days other than Ramadan.

Although the question which was posted to Aisha Radhiallahu Anha was only about "How was the prayer of the Prophet Muhammed Sallallahu Alaihi WAssallum in Ramadan"

But she is from her FIQH that she understood about the questioner is that he is trying to particularize this as for only RAMADAAN. So she was wise in educating him further than what he had questioned.
Thus she replied by saying "The Messenger of Allah Sallallahu Alaihi Wassallum never increased over eleven Rakaath nor in ramadan and in the other days"

Here, we should realize as a fatwa of this great Sahabiya who was a M***i of giving verdicts among the Sahabas for their matters..

If we do respect the Ulemahs then the first of all the best and the worthy Ulemah are the Sahabas. So the Ulemah of Sahabah are the best of the Ulemah on the globe and their verdicts have to be spreaded and produced as evidence above all others verdicts ..

So as we Ahlus Salaf wal Athar have realized the FATWA OF AISHA RADHIALLAHU ANHA as a final verdict on this matter.

So, Let us have a well look some more deeper in this matter..As in the lively-hood of the Messenger of Allah Sallallahu Alaihi Wassallum it comes on the hadeeth that the most of the mornings even if he had started the night with the other wives he would be mostly coming out of the room of Aisha in the morning..What does it indicate ... that most of the nights were of the Messenger of Allah Sallallahu Alaihi Wassallum in the room of AIsha ..

So she is much aware of what the Messenger of Allah prayed in her room and this verdict is with a very clear message that she is a witness to the action of the Messenger of Allah Sallallahu Alaihi Wassallum...
Contrary to this we do not find any authentic narration which permits us to look into this verdict of Aisha Radhiallahu Anha as could be a mistake ..
Rather the Sahabas all knew of her this FATWA and none of them have raised a question or comment on to this about anything..

I would like to request all the MUSLIMS of the WORLD to keep silent in front of this FATWA of our beloved Mother of believers Ayessha Radhiallahu Anha and realize her Status in fatwa and avoid pointing fingers towards her from the little knowledge that they might have got by which they are in trying to mistake Aisha Radhiallahu Anha in her Verdict. Where as there is no any conflict between the Sahaabs in this matter and it is for us to hold on to it and we do not have any right to make our comments or give our opinions in front of those leading Shahabiya known as Imams of the Islami Nation ..Especially AISHA RADHIALLAHU ANHA the MOTHER OF THE BELIEVERS, AS THE MUFTIYA of the SAHABAS..

what else do we have to talk about which is already all the narrations cope with what she has said as true and shinning as a
quality of her verdict till today and it stands as the victory to the Sunnah in this matter by clearing all the different other quotes, and sayings which may pop-up in trying to bring other than this.

The proof from the Hadith for the Prayer

"عن أبي سلمة بن عبد الرحمن أنه سأل عائشة رضي الله عنها كيف كانت صلاة رسول الله صلى الله عليه و سلم في رمضان فقالت :
ما كان رسول الله صلى الله عليه و سلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة
يصلي أربعا فلا تسل عن حسنهن وطولهن
ثم يصلي أربعا فلا تسأل عن حسنهن وطولهن
ثم يصلي ثلاثا
رواه البخاري ومسلم وأبو عوانة وأبو داود والترمذي والنسائي ومالك وعنه البيهقي وأحمد"

"As in the above hadeeth on the authority of Abi Salamath bin
Abdur Rahman that he questioned Aisha Radhiallahu Anha
"How was the prayer of the Messenger of Allah Sallallahu Alaihi Wassallum in Ramadaan?"

She replied : " The Messenger of Allah Sallallahu Alaihi Wassallum was never increased in Ramadaan or other periods as it is not more over eleven rakaath, He will pray four (rakaath) do not question of it's beauty and lengthening...
and then would pray four (Rakaath) do not question about the beauty and the lengthing of it..
and then he will pray three".
📚
Collected by Imaam Al-Bukhari in his Saheeh, Muslim in his Saheeh, Abu Awanah, Abu Dawood, Tirmizi, An-Nisaie, Malik and from him IMaam Baihaqi in his Sunan Al-Kubra and Imaam Ahmed in his musnad

The evidence applied from the text of this hadeeth is that the prayer was taken in lengthening by the Messenger of Allah Sallallahu Alaihi WAssallum that is the sunnah in it ..

This prayer of the Messenger of Allah Sallallahu Alaihi WAssallum is to be considered as he prayed. so it's amount, characterstics, recitals, time, all are to be followed in adopting this sunnah

let us know it is not only the issue of rakaath which make us adopting the sunnah rather the time, characterstics, recitals, and the different types of methodology which
Rasoolullah Sallallahu Alaihi Wassallum adopted to pray is also as a whole included in following the Sunnah

Now looking into it's number of Rakaath how the Messenger of Allah Sallallahu Alaihi Wassallum has prayed will be discussed for tonight inshallah and other matters will be followed in the coming sessions Inshaa Allaah.

▶THE MEANING OF THE WORD TARAWEEH

The Word Taraweeh was taken in arabic from it's root word "raha" راحة
which means to take rest...

Taraweeh is to take the rest between the (Rakat)prayers ..

This was applied with such a word due to it's long standing in the prayer where upon they had taken some rest between their two rakaaths .. thus it adopted the word as "Taraweeh" otherwise not an ayah or a hadeeth carries the word Taraweeh for it ..
Rather in the Qur'aan and Sunnah the words used for this prayer is as Qiyaamul Layl, Thahajjud, and Qiyaam
So, looking into the texts that which speak about the Qiyaam, Qiyaamul Layl, Thahajjud are all which concerned to our topic of this as "TARAWEEH"

CLASS- 1

RULES& REGULATIONS OF TARAWEEH SALAT IN THE LIGHT OF SUNNAH

CONDUCTED @
▶ TELEGRAM: ASK@SAYLANI

▶Time. : 9:30 pm

COMMENTARY BY;
SHAYK ABU ABDUR RAHAMAN YAHYA SLIMY AS SALAFI AS SAYLANI
HAFIDAHULLAH