The Life and Character of the Seal of Prophets – Chapter IX

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Hazrat Mirza Bashir Ahmad(ra) was one of the sons of the Promised Messiah(as). Born on April 20, 1893 he passed his matriculation in 1910 with distinction, and according to the wishes of the Promised Messiah(as), attained an MA in Arabic in 1916. A great religious scholar and prolific writer, his books and speeches are easily understandable by the average reader. Some of his important works include Siratul Mahdi (Life of the Mahdi), Silsila-e-Ahmadiyya (The Ahmadiyya community), Tabligh-e-Hidayat (Propagation of Guidance), Kalimutal Fasl (The Decisive Word) and Hamara Khuda (Our God). He also contributed countless articles to magazines and periodicals of the Ahmadiyya Muslim community, such as the daily Al-Fazl, and was Editor of The Review of Religions for many years. Sirat Khatamun Nabiyyin is his magnum opus; an outstanding biography of the Holy Prophet(saw), which includes insightful analysis and commentary on various aspects of his life. For the first time this book has been translated into English. The English rendering, “The Life and Character of the Seal of Prophets,” will be serialised in various parts in The Review of Religions.

life-and-character

Part II

First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmad’sra outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammadsa.

Hazrat Ummul-Mu’minin Zainab bint Khuzaimahra

The Holy Prophetsa had a paternal cousin whose name was ‘Abdullah bin Jahashra, and he was martyred in the battle of Uhud, leaving behind his wife Zainab bint Khuzaimahra without support. The Holy Prophetsa who was an unparalleled model of kind treatment towards near relatives sent a proposal of marriage to Zainab bint Khuzaimahra himself, and upon her consent, took her into a bond of matrimony. At the time, Hazrat Zainabra was thirty years of age, more or less. However, only a few months after her marriage, she passed away in Rabi‘ul-Awwal 4 A.H., and the Holy Prophetsa buried her in Jannatul-Baqi‘. Zainab bin Khuzaimahra was a very righteous and pious lady, and due to her charity, alms, and attention towards the less fortunate, she was generally known by the name of “Ummul-Masakin.”1

 Birth of Husainra - Sha‘ban 4 A.H.

The very same year, in the month of Sha‘ban, Hazrat Fatimahra was blessed with a second child, who was named Husain by the Holy Prophetsa.Husainra was just as dear to the Holy Prophetsa as was his brother Hasanra. At times, the Holy Prophetsa would refer to them as his two flowers.2 This is the same Imam Husain (may Allah be pleased with him) who met his Beloved Creator after being cruelly martyred on the 10th of Muharram in 61 A.H., in the era of Yazid bin Mu‘awiyyah bin Abi Sufyan.3 To this day, in remembrance of his martyrdom, Shi‘ah people mourn and practice the custom of Ta‘ziyyah.4

 Ghazwah of Badrul-Mau‘id – Dhu Qa‘dah

In the events of the battle of Uhud, it has already been mentioned that whilst returning from the battlefield, Abu Sufyan challenged the Muslims to both parties meeting again the following year at Badr, and the Holy Prophetsa announced his acceptance of this challenge. Hence, the following year, in 4 A.H. at the end of the month of Shawwal, the Holy Prophetsa set out from Madinah with a force of 1,500 Companions and appointed ‘Abdullah bin ‘Abdullah bin Ubaiyy as the Amir in his absence.5

 On the other hand, Abu Sufyan bin Harb also set out from Makkah with an army of the Quraish, consisting of 2,000 men. However, despite the victory at Uhud, and a force this large, his heart was fearful and even though he was bent upon the destruction of Islam, he wished not to confront the Muslims until he could gather a larger force. As such, he was still in Makkah, when he dispatched a man by the name of Na‘im, who belonged to a neutral tribe, towards Madinah and emphatically instructed him that in any way possible, he should intimidate and threaten the Muslims, and craft fabricated stories to hold them back from setting out for war. Hence, this individual came to Madinah and crafting false stories of the preparation, strength, zeal and fury of the Quraish, created a state of unrest in Madinah. This was carried out to such an extent that various people of weaker dispositions began to harbour fear in taking part in the Ghazwah. However, the Holy Prophetsa encouraged the Muslims to go forth and in his address he stated:

“We have already accepted the challenge of the Quraish and we have promised to set out on this occasion, therefore, we cannot turn back. Even if I am required to go alone, I shall go and stand firm in the face of the enemy.”

As a result, the fear of the people was dispelled and they became prepared to set out in the company of the Holy Prophetsa with great zeal and sincerity.6

  In any case, the Holy Prophetsa set out from Madinah with 1,500 Companions and on the opposing end Abu Sufyan set out from Makkah with his 2,000 warriors. However, the power of God was such that the Muslims reached Badr according to their promise, but the army of the Quraish came out to some distance and then retreated to Makkah. The account is that when Abu Sufyan learnt of the failure of Na‘im, he became fearful in his heart and after having travelled some distance, he retreated with his army admonishing them:

“This year the famine is very severe, and people are facing financial difficulty. Therefore it is not wise to fight at this time. We shall attack Madinah with greater preparation when a time of affluence is at hand.”7

 The Muslim army stayed at Badr for eight days, and since a carnival would take place there every year in the beginning of Dhu Qa‘dah, during the carnival many Companions engaged in trade and were able to generate significant profits. As a matter of fact, in this eight day business venture, they were able to multiply their initial capital two-fold. When the carnival came to an end, and the army of the Quraish did not arrive, the Holy Prophetsa departed from Badr and returned to Madinah. The Quraish returned to Makkah and began to prepare for an attack upon Madinah.8 This Ghazwah is known as the Ghazwah of  Badrul-Mau‘id.

Marriage to Ummi Salamahra – Shawwal 4 A.H.

The very same year, in the month of Shawwal, the Holy Prophetsa married Ummi Salamahra9.Ummi Salamahra belonged to a noble family of the Quraish and prior to this was married to Abu Salamah bin ‘Abdul-Asadra, who was a very faithful and pioneer Companion and had passed away the same year. When the ‘Iddat (i.e., a fixed time period, appointed by the Islamic Shari‘at, which must elapse before a widow or divorced woman can marry again) had passed, since Ummi Salamahra was a very wise, well-mannered and able lady, Hazrat Abu Bakrra desired to marry her,10 but she did not accept. Finally, the Holy Prophetsa thought to marry her, because in addition to her personal qualities, due to which she was worthy of becoming the wife of a law-giving Prophet, she was the widow of a very eminent and pioneer companion. Then she also had children, due to which it was necessary to make special arrangements for her. In addition to all this, Abu Salamah bin ‘Abdullahra was also the foster-brother of the Holy Prophetsa,11 and for this reason, the Holy Prophetsa was especially concerned for his bereaved family. In any case, the Holy Prophetsa sent a proposal of marriage to Ummi Salamahra. At first, she was somewhat reluctant on account of various difficulties and excused herself, saying, “I have grown old and am no longer able to bear children.”12 However, since the purpose of the Holy Prophetsa was different, she ultimately accepted. Her son acted as the guardian of his mother and married her to the Holy Prophetsa. As it has already been mentioned, Ummi Salamahra was a lady of distinct stature and in addition to being extremely intelligent and sharp, she possessed a lofty rank in sincerity and faith. She was among those people who had migrated to Abyssinia on the instruction of the Holy Prophetsa in the early days. Even in migrating to Madinah, she was the very first among the ladies.13 Hazrat Ummi Salamahra knew how to read as well,14 and played a significant role in educating and training the Muslim women. Many narrations and Ahadith are related by her in the books of Hadith, and in this respect she stands second among the wives of the Holy Prophetsa, and twelfth among all the Companions in total (including both men and women). Hazrat Ummi Salamahra was blessed with a very long life and passed away in the era of Yazid bin Mu‘awiyyah at the age of eighty-four.15 She was the last among the Ummahatul-Mu’minin16 to pass away.17 At the time of her marriage, since Hazrat Ummi Salamahra was eldest among the wives of the Holy Prophetsa, to the extent that she could not even bear children, when performing his daily round after ‘Asr to inquire of the well-being of his wives, the Holy Prophetsa would visit Hazrat Ummi Salamahra first; and Hazrat ‘A’ishahra last, who was the youngest of all. Then, he would proceed to the home of the wife whose turn it would be for that respective day.18 

 Personal Scribe of the Holy Prophetsa and Learning Hebrew

The scope of the correspondence of the Holy Prophetsa was now expanding and it was felt that a faithful Companion of the Holy Prophetsa should gain knowledge of Hebrew as well. In this manner, correspondence and the drafting of treaties, etc., with the Jews could be facilitated and the risk of deceit could also be removed. For this purpose, the Holy Prophetsa instructed a young Companion by the name of Zaid bin Thabit Ansarira, who had learned to read and write Arabic from the captives of the battle of Badr, and who was the personal scribe or private secretary of the Holy Prophetsa, to learn how to read and write Hebrew as well. Hence, Zaidra, who was remarkably intelligent, managed to learn Hebrew in an effort of merely fifteen days.19 It is also worthy to note that this is the very same Zaid bin Thabitra, who collected and copied the Holy Qur’an in the form of a manuscript or book, in the era of Hazrat Abu Bakrra, upon his instruction.20

 Compilation of the Qur’an

We have already written above that Zaid bin Thabit Ansarira collected and copied the Holy Qur’an in the Khilafat of Hazrat Abu Bakrra in the form of a manuscript. This does not mean that prior to this the Holy Qur’an had not already been collected. Rather, the truth is that as the Holy Qur’an was gradually revealed to the Holy Prophetsa,21 he would not only arrange it under divine inspiration and memorise it himself, but would instruct many other Companions to commit it to memory as well. Moreover, the Holy Prophetsa had assigned the duty to such Companions as were more skilled in this respect, to teach others as well.22 As a further act of precaution, he would also have it committed to writing along the way. As such, it is ascertained from the Ahadith that the very same Zaid bin Thabitra, who later compiled the Holy Qur’an in the form of a single volume, and who was a man of extraordinary intelligence, was commissioned to record Qur’anic revelation in the era of the Holy Prophetsa.23 In addition to him, other Companions would also render this service. For example, there was Hazrat Abu Bakrra, Hazrat ‘Umarra, Hazrat ‘Uthmanra, Hazrat ‘Alira, Zubair bin Al-Awwamra, Sharjil bin Hasanahra, ‘Abdullah bin Sa‘d bin Abi Sarah, Ubaiyy bin Ka‘bra, ‘Abdullah bin Rawahahra, and others.24 Therefore, the actual task of compilation and arrangement had already taken place in the very life of the Holy Prophetsa under his own guidance. This is not merely conjecture; rather, it is explicitly mentioned in the Ahadith. A narration is related by ‘Abdullah bin ‘Abbasra, that Hazrat ‘Uthman bin ‘Affanra, the third Khalifah, would state:

“It was a practice of the Holy Prophetsa that when a revelation would be received by the Holy Prophetsa, the Holy Prophetsa would summon one of his scribes and instruct him to record it and would also instruct that it should be placed in the following Surah at the following place. In this manner, the Holy Prophetsa would arrange the various Surahs himself.”25

This was a practice of the Holy Prophetsa from the very start of his claim to prophethood. As such, we have written in Volume I of this book that in the early days of Makkah, when Hazrat ‘Umarra became a Muslim he was brought towards Islam by a recitation of the Holy Qur’an, which was being read aloud by Khabbab bin Al-Arat to the sister and brother-in-law of Hazrat ‘Umarra from a written script.26 Therefore, the Holy Qur’an was committed to writing, and compiled and collected as it was revealed. Further evidence of this is that the Holy Prophetsa and his Companions would regularly recite portions of the Holy Qur’an in their Salat, and at times they would recite very lengthy portions. It is ascertained from a narration that on one occasion, in a single Tahajjud Salat, i.e., the voluntary pre-dawn prayer, the Holy Prophetsa recited the first five Surahs of the Holy Qur’an, which collectively equal a fifth portion of the Holy Qur’an, together and in proper sequence.27 It was these very lengthy periods of time for which the Holy Prophetsa would stand and his feet would often become swollen.28 Then, certain narrations state that the Holy Prophetsa would complete a round of the Holy Qur’an every year in the month of Ramadan with Gabrielra, and in his last year two full rounds.29 All of these facts categorically establish that the actual task of the arrangement and compilation of the Holy Qur’an had already taken place in the very life of the Holy Prophetsa. Therefore, all that is inferred by the collection of Zaid bin Thabitra is that under the instruction and supervision of Hazrat Abu Bakrra, the first Caliph, he compiled and wrote the Holy Qur’an in the form of a manuscript, as a single volume or book, so that an authentic copy of the Holy Qur’an compiled by the Holy Prophetsa could be safeguarded in one place. It is ascertained from narrations that afterwards, Hazrat ‘Uthmanra, the third Caliph, used this very same manuscript to produce authenticated copies and sent them to the various regions of the Islamic world at the time. Then, further publication continued on the basis of these authentic copies.30 Moreover, in every era, thousands, rather, hundreds and thousands of Huffaz have always preserved the Holy Qur’an in their hearts and provided an additional apparent means for its preservation. In order to determine how eagerly Muslims have always memorised the Holy Qur’an, the sole narration is sufficient, that on one occasion, for some reason, when Hazrat ‘Umarra felt a need to survey the number of Huffaz, it was ascertained that at the time, there were more than 300 Huffaz present in only a single contingent of the Muslim army.31 Even in the current age, when the inclination towards religion has greatly declined, in the Islamic world, the number of Huffaz definitely runs into the hundreds of thousands.

 

Endnotes

1. *Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, pp. 416-417, Zainab Ummul-Masakina Wal-Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

 *Al-Isabah Fi Tamizis-Sahabah, By Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 8, p. 157, Zainab bint Khuzaimah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

2. Sahihul-Bukhari, Kitabu Fada’ili Ashabin-Nabisa, Babu Manaqibil-Hasan Wal-Husain, Hadith No. 3753

3. Al-Isabah Fi Tamizis-Sahabah, by Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 2, p. 72, Husain bin ‘Ali, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

4. The non-Islamic custom of wailing and beating oneself as an extreme expresson of grief. (Publishers)

5. As-Siratun-Nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, p. 618, Ghazwatu Badril-Akhirah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

6. At-Tabaqatul-Kubra, by Muhammad bin Sa‘d, Volume 2, p. 279, Ghazwatu Rasulillahisa Badril-Mau‘id, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

7. As-Siratun-Nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, p. 618, Ghazwatu Badril-Akhirah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

*  At-Tabaqatul-Kubra, by Muhammad bin Sa‘d, Volume 2, p. 279, Ghazwatu Rasulillahisa Badril-Mau‘id, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

8. At-Tabaqatul-Kubra, by Muhammad bin Sa‘d, Volume 2, p. 279, Ghazwatu Rasulillahisa Badril-Mau‘id, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

9. *Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), by Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 94, Thumma Dakhalatis-Sanatur-Rabi‘atu Minal-Hijrah/Dhikrul-Khabari ‘An Ghazwatis-Sawiq, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

*Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, p. 402, Ummu Salamah Ummul-Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

10. Sunan An-Nasa’i, Kitabun-Nikah, Babu Inkahil-Ibni Ummahu, Hadith No. 3254

11. Sahihul-Bukhari, Kitabu-Nikah, Babu Wa An Tajma‘u Bainal-Ukhtayain, Hadith No. 5107

12. *Al-Isabah Fi Tamizis-Sahabah, by Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 8, p. 405, Ummu Salamah bint Abi Umaiyyah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

*Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, p. 399, Ummu Salamah Ummul Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

*At-Tabaqatul-Kubra, by Muhammad bin Sa‘d, Volume 8, p. 290, Dhikru Azwaji Rasulillahsa/Ummu Salamah bint Abi Umaiyyah, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

13. *Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, pp. 396-397/400, Ummu Salamah Ummul Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

*Al-Isabah Fi Tamizis-Sahabah, by Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 8, p. 404, Ummu Salamah bint Abi Umaiyyah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

14. Kitabu Futuhul-Buldan, by Ahmad bin Yahya bin Jabir Al-Baghdadi As-Shahiru Bil-Baladhuri, p. 280, Amrul-Khatti, Al-Mausu‘atu Bi-Shari‘i Babil-Khalq, Egypt, First Edition (1901)

15. *At-Tabaqatul-Kubra, by Muhammad bin Sa‘d, Volume 8, p. 292, Dhikru Azwaji Rasulillahsa/Ummu Salamah bint Abi Umaiyyah, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

*Tahzibut-Tahzib, by Al-Imam Shihabuddin Abul-Fadl Ahmad bin Hajar Al-‘Asqalani, Volume 6, p. 618, Harful-Ha’i / Min Ismiha Hind Wa Hunaidah, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, Second Edition (1993)

16. Mother of the Believers (Publishers)

17. *Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, p. 402, Ummu Salamah Ummul Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

*Al-Isabah Fi Tamizis-Sahabah, by Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 8, p. 407, Ummu Salamah bint Abi Umaiyyah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

18. *Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, p. 402, Ummu Salamah Ummul Mu’minin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

19. *Al-Isabah Fi Tamizis-Sahabah, by Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 2, p. 491, Zaid bin Thabit, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

*Tarikhul-Khamis Fi Ahwali Anfasi Nafis, by Husain bin Muhammad bin Hasan, Volume 1, p. 465, Ta‘allumu Zaid bin Thabit Kitabal-Yahud, Mu’assasatu Sha‘ban, Beirut

20. Sahihul-Bukhari, Kitabu Fada’ilil-Qur’an, Babu Jam‘il-Qur’an, Hadith No. 4986

21. It should be remembered that the Holy Qur’an was gradually revealed over a span of twenty-three years, or twenty-two and a half years to be precise. Although there would be pauses in between and on certain days a larger portion would be revealed at once; however, in mathematical terms, if the total number of verses of the Holy Qur’an, which equal 6,234 are divided by the total number of days which span the prophetic era of the Holy Prophetsa, which according to the lunar system, equate to approximately 7,970 days, this equals 0.78, i.e., less than one verse per day. This is the very explanation of [rattalnaahu tarteela] (Surah Al-Furqan, Verse 33), meaning, “We did not send down the Qur’an at once,” rather, revealed it slowly and gradually in parts.

22. *Sahihul-Bukhari, Kitabu Fada’ilil-Qur’an, Babu Kana Jibrilu Ya‘ridul-Qur’ana ‘Alan-Nabisa, Hadith No. 4997, 4998

*Sahihul-Bukhari, Kitabu Fada’ilil-Qur’an, Babul-Qurra’i Min Ashabin-Nabisa, Hadith No. 4999, 5003, 5004

23. Sahihul-Bukhari, Kitabu Fada’ilil-Qur’an, Babu Katibin-Nabisa, Hadith No. 4989-4990

24. *Fathul-Bari Sharhu Sahihil-Bukhari, by Al-Imam Ahmad bin Hajar Al-‘Asqalani, Volume 9, p. 27, Kitabu Fada’ilil-Qur’an, Babu Katibin-Nabisa, Hadith No. 4990, Qadimi Kutb Khanah, Aram Bagh, Karachi

*Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalani, Volume 4, p. 559, Fi Imra’ihi Wa Rasulihi Wa Kuttabihi, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

25. *Mishkatul-Masabih, Volume 2, Part 2, p. 417, Kitabu Fada’ilil-Qur’an, Babu Ikhtilafil-Qira’ati Wa Jam‘il-Qur’an, Al-Fasluth-Thalith, Hadith No. 2222, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2003)

*Fathul-Bari Sharhu Sahihil-Bukhari, by Al-Imam Ahmad bin Hajar Al-‘Asqalani, Volume 9, p. 27, Kitabu Fada’ilil-Qur’an, Babu Katibin-Nabisa, Hadith No. 4990, Qadimi Kutb Khanah, Aram Bagh, Karachi

*Fathul-Bari Sharhu Sahihil-Bukhari, by Al-Imam Ahmad bin Hajar Al-‘Asqalani, Volume 9, p. 50, Kitabu Fada’ilil-Qur’an, Babu Ta’lifil-Qur’an, Qadimi Kutb Khanah, Aram Bagh, Karachi

26. *As-Siratun-Nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, p. 252, Islamu ‘Umar bin Al-Khattab, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

*Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, by Allamah Shihabuddin Al-Qastalan, Volume 2, p. 6, Islamul-Faruq, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

27. Sunan Abi Dawud, Kitabus-Salat, Babu Ma Yaqulur-Rajulu Fi Ruku‘ihi Wa Sujudihi, Hadith No. 874

28. Sahihul-Bukhari, Kitabut-Tahajjud, Babu Qiyamin-Nabiyyisa Bil-Lail, Hadith No. 1130

29. Sahihul-Bukhari, Kitabu Fada’ilil-Qur’an, Babu Kana Jibrilu Ya‘ridul-Qur’ana ‘Alan-Nabisa

30. *Sahihul-Bukhari, Kitabu Fada’ilil-Qur’an, Babu Jam‘il-Qur’an, Hadith No. 4986, 4987

*Fathul-Bari Sharhu Sahihil-Bukhari, by Al-Imam Ahmad bin Hajar Al-‘Asqalani, Volume 9, pp. 14/16/24, Kitabu Fada’ilil-Qur’an, Babu Jam‘il-Qur’an, Qadimi Kutb Khanah, Aram Bagh, Karachi

31. *Kanzul-‘Ummal Fi Sunanil-Aqwali Wal-Af‘al, by Imam ‘Ala’uddin ‘Ali Al-Muttaqi bin Husamid-Din Al-Hindi, Volume 2, p. 124, Kitabul-Adhkar, Babun Fil-Qur’ani Faslun Fi Fada’ilil-Qur’ani Mutlaqan, Hadith No. 4016, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2004)

 

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