Rajab ki fazilat in urdu Hindi-islamic month

RAJAB KI FAZILAT

Rajab ki fazilat in hindi urdu me bayan karne se pehle is k mane bhi samj le taki asani ho jae or is ki “fazilat” ka pata chle.

Rajab ke mani Rajab, tarjeeb se mushtaq hai jiske maana taazeem ke hai, Rajab ko  asab bhi kaha gaya hai kyunki Rajab mein tauba karnewalon par rehmat oondeli jaati hai.

Rajab me nek amal karnewalon par qabooliyat ke anwaar ka faizaan hota hai. Isey asam bhi kaha gaya hai kyunki ismein jung aur qitaal wagairah mehsoos nahi kiya jaata.

Rajab ki fazilat ek qaul yeh hai ke Rajab jannat ki ek neher ka naam hai jiska paani doodh se zyada safed ,

Shehed se zyada meetha aur barf se zyada thanda hai, uska paani wohi piyega jo Rajab mein roze rakhta hai.)

Is mahine ki khasiyat Hadise nabwi se ﷺ hai ke

Rajab allah ka mahina,

Shaban mera mahina.

Aur ramzan meri ummat ka mahina hai.

Ramz shanaas logon ka kehna hai ke Rajab ke teen huroof hai ‘re’, ‘jeem’ aur ‘be’, ‘re’ se rehmat ilaahi, ‘jeem’ se bande ke jurm aur galtiyaan aur ‘be’ se allah ta’ala ki meherbaaniyaan muraad hai,

Goya allah farmata hai ke main apne bande ke gunaahon ko apni rehmat  aur meherbaaniyon mein samo leta hun.

27 k roze ki ahmiyat

Hadise nabawi hazrate abu hurairah رضي الله عنه se marwi hai rasoolallah ﷺ ne farmaya ke jisne Rajab ki 27 vin ka roza rakha uske liye 60 maah ke rozon ka sawa ab likha jaata hai

Yeh pehla din hai jis mein hazrate jibraeel عليه السلام huzoor ﷺ ke liye paigaam e ilaahi lekar naazil huwe aur isi mahine mein huzoor ﷺ ko me’raaj shareef  27 Rajab ka sharf haasil hua.

Hadise nabwi farmaane nabawi ﷺ hai ke baakhabar ho jao,

Rajab allah ta’ala ka maahe asam hai, jisne Rajab mein ek din imaan aur talab e sawaab ki neeyat se roza rakha usne allah ta’ala ki azeem raza-mandi ko apne liye waajib kar liya.

Kaha gaya hai ke allah ta’ala ne mahinon mein se chaar mahinon ko zeenat bakshi hai, zil qaada, zilhijja, moharram aur Rajab,

Isiliye farmane ilaahi hai ke ” inmein se chaar mahine haraam hain” inmein se teen mahine mile huwe hai aur ek tanha hai aur woh hai maahe Rajab ul murajjab.

Hikaayat islamic story of this month

Bait ul maqdas mein ek aurat Rajab ke har din mein 12,000 martaba قل هو الله احد  padha karti thi aur maahe Rajab ul murajjab mein adnaa libaas pehenti thi,

Ek baar woh beemaar ho gayi aur usne apne bete ko waseeyat ki ke usey bakri ke pashmeeñ  libaas samet dafan kiya jaaye.

Jab woh mar gayi to uske farzand ne usey oomda kapdon ka kafan pehnaya ,raat ko usne khwaab mein maa ko dekha.

 Woh keh rahi thi, main tujhse raazi nahi hun kyunki tu ne meri waseeyat ke khilaaf kiya hai. Woh ghabra ke uth baitha, apni maa ka woh libaas uthaaya taaki usey bhi qabr mein dafan kar aaye,

Usne jaa kar maa ki qabr khodi magar usey qabr mein kuch naa mila, woh bohot hairaan hua tab usne yeh nidaa suni

ke kya tujhe maaloom nahi ke jisne Rajab mein hamaari itaa’at ki ,hum usey tanha aur akela nahi chordte.

 Rajab ki fazilat par riwaayat hai ke jab Rajab ke awwaleen jumuah ki ek tihaayi raat guzarti hai to koi farishta baaqi nahi rehta magar sab Rajab ke rozedaaron ke liye bakshish ki dua karte hai.

Roza ka hukm

Hadise nabwi hazrate anas رضي الله عنه se marwi hai huzoor ﷺ ne farmaya jisne maahe haraam “Rajab ” mein teen roze rakhe, uske liye nau saal ki ibaadat ka sawaab likha jaata hai.

Hazrate anas رضي الله عنه ne farmaya mere donon kaan behre hon agar maine huzoor ﷺ se yeh baat naa suni ho.

Nukta

maahe haraam chaar hai,

afzal tareen farishte chaar hai,

naazil karda kitaabon me se afzal kitaabein chaar hai,

wuzu ke aazaa chaar hai .

afzal tareen kalmaate e tasbeeh chaar hai (yaani سبحان الله والحمد لله ولا إله إلا الله والله اكبر  )

hisaab ke ahem arkaan chaar hai, ikaaiya, dahaaiya, sainkde aur hazaar.

auqaat chaar hai, saa’at, din, mahina aur saal ,

Saal ke mausam chaar hai, sarma, garma, bahaar aur khizaañ (patjhad).

tabaa’e  chaar hai, haraarat, baroodat, yaboosat aur rutubat.

badan ke hukmaraan chaar hai, safraa, sauda, khoon aur balgam.

khulfaaye raashideen bhi chaar hai,  hazrate abu bakr, hazrate umar, hazrate usman aur hazrate ali رضوان الله عليهم  أجمعين.

dailmi  ne hazrate ayesha رضي الله عنها se ek riwaayat naql ki hai ke nabi e akram ﷺ ne farmaya allah ta’ala chaar raaton mein khair wa barkat ki baarish karta hai, eid ul adha ki raat  ,

Eid ul fitr ki raat , pandhrawi shabaan ki raat aur Rajab ul murajjab ki pehli raat.

Dailmi ne hazrate abi umaama رضي الله عنه se yeh riwaayat bhi naql ki hai ke huzoor ﷺ ne farmaya paanch raatein aisi hai jinmein koi dua radd nahi ki jaati ,

Rajab ki pehli raat , pandhra shabaan ki raat, jumuah ki raat aur do raatein eidain ki.

Rozo ke fazail

                           “ Mahe rajjab ke roze k fazail”

        Hadees e nabwi–  hazrat sayyadna gose aazam sheikh sheikh abdul kadir jilani rahmatulla taala gani me bayanbayan karte hai ke rajjabul murajjab ki pehli raat ko ye dua padha kare.

        Ilahi aaj raat teri khidmat hai shahadat mand pesh honge aur teri hi zaat ka kasida karne wale hazri ka kasida karenge .

 Teri fazl wahsan ke talib amir war honge. Aaj raat teri khususui  inayat inamat  aur rahemate ata hongi in bando per junmi to  chahega jab ke in per inayat  pehli bar ho rahi hogi.

           Ilahi me tera mehtaj bandeh teri hi atao  bakhshish  ka amir war ho to mujh per apne  fazl ehsan  karm se bakhshish farma.

Roze me markom hai  ke allah taala jin oakat me duaae kabul farmata hai  in me Rajab sharif ki pehli raat bhi shaamil hai kitab al burak me ek  riwayat is tarah darj hai.

            Ke nabi karim sallallah taala alayhi wasallam ne farmaya jo shakhsh  Rajabul murajjab ki pehli jamaat  “roza” rakhega allah taala use jannat ata  farmaega.  

mahe Rajab ki fazilat in urdu: hadise  nabawi  hazrat muhammad sallallahu taala alaihiwasallam ne farmaya

jo Rajab sharif ke pehle 10 din rozana subhanal hayyul kayyum 100 bar share 10 dino me subhanallahulahadulsamd 100 bar

aur tisre 10 dino me subhanalruf ka wazif karta rahega use be hadawad sawab ata hoga jis ka bayan kisi se mumkin nahin.

Nabi kareem sallallahu taala alyhiwasallam ne farmaya ‘Rajab’ allah taala ka mahina hai.

Shaban mera aur mahe ramzan meri ummat ka lehaza us mah me agar koi sawab ki net se ek roza rakhe to us rizwan akbar ki nemat meri hogi!

Firoz bari me us ka makam hoga! Aur jo us me do roze rakhe ise us se do guna sawab ata hoga.

Aur allah taala is ke aur jahannam ke darmiyan khandak hail kar dega !Jis ka tol ek sall bhar ki musafat

Hazrat muhammad sallallahu  alayhiwasallam ne farmaya jo shaksh Rajab ka roza na rakh sake ise chahie ke  wo yumi ek roti kherat kare.

agar ise is ki bhi gunjaish na ho to  un kalmat ka wazaif  kya kare. Subhanallahi man la yabkissabhil alahu lahu subhanal anharl kareem man leslizzata wahu wa lahu ahl.

Rajab ji fazilat o hazrat abdullah bin masroor radiyallahu taala anh se marwi hai ke nabi kareem  sallallahu taala alayhi wasallam ne farmaya

jo mahe rajab tin roze rakhe aur tin raato ko ibaadat me masroof rahe  to allah taala ise tis hazar sal ke rozo aur in ki shabe birari ka sawab inayat fermata hai.

Rajab ji fazilat o hazrat sumal bin saad radiyallahu taala anh se marwi hai ke nabi kareem sallahu taala alayhi wasallam ne farmaya sunye

Rajab b bhi mahe hurmat hai.Allah taala ne esi mah me hazrat nuh alayhi salam ko kashti per bethne ka hukm farmaya

 To unhone khud aur tamam kashti mein sawar hone walo ko roza rakhne ki targib di.Chunap kabhi logo ne mahe Rajab ka roza rakha jinki bar kat se kashti mahfuz rahi.Aur isme har sawar ko kafar tugyan se rakha.

Rajab ji fazilat o hazrat adam alaihsi salam ne bargahe ilaahi mearz kiya ilaahi muje wo waqt bata dubakhti jo aapki zaat akdas ko maheboob tar ho.Irshad hua sabse zyada maheboob mujhe nasfe Rajab ke roze hai.

In dino me jo roza , namaz , zakat wa sadkat wagera ada karke mera karb talash karta hai to mein ise wahi ata karunga jiska wo taalib hai.

Agar maghfirat manghi to mein bakhshish ata karoo. Ewon almijalis mein hai. Shabe nasfe Rajab wahi shab haib

jis mein hazrat musa alayhi salam ko allah taala se hum kalami ka pehli bar sharif hasil hua.

 Isi shabe Rajab hazrat urlis alayhi salam aasmano per uthae gaye isi shab allah taala farishto ko apne bando ke eamal naamo per mamur fermata hai ke is shab masroof ibadat rehne walo ke gunaho ka mitadad.

Hazrt radiyallahu taala anh farmate hai ke allah taala ne kohe kaf chechanya ke piche safed rang ki zamin peda ki hai.

 Jaha farishte rahete hai har farishte ke pas ek janda hai jis per darj hai la ilaha illallallah muhammadur rasulallah waha

Rajab ki har shab do farishte apne khas mukam per pahonch kar ummat muhammad ye alayhi altahyitah walsha ke magfirat dua karte hai.

Ewan almijalis mein hai ke Rajab la ilaha illallah padhne ka mahina shaban subhanallah kehne ka mahina aur ramzan alhamdu lillah pukane ka mahina hai.

Islamic story of Rajab hikayat:bayan karte hai ke hazrat isa alayhi salam ka ek pahadh per se guzar hua jo anwar wa tajalliyat se chamak raha tha apne arz kiya

ilahi! Us pahadh ko bolne ki taaqat ata farma mua “pahadh bolne laga e rooh allah!Aap kya chahte hai aap ne farmaya to apni kefet bata! Wo bola e rooh allah mere andar ek bada nek aadmi hai!

Hazrat isa alayhi salam ne arz kiya ilahi is aadmi ko zaahir farmaiye chunap pahadh shakh ho aur ek khubsurat buzurg baahar nikle

 Aur apna yu taarif karaya! E rooh allah! Mein kom moosa se hu aur meine sayyad lanabiya hazrat muhammad  mustafa sallallahu taala alayhi wasallam ke muqaddas zamane tak zinda rehne ki darkhwast ki hai

taaki mein unke ummati hone ka sharif haasil kar sakoon! Nez mujhe is pahadh ke andar che so saal hue ibaadat kar raha hoon.

Hazrat isa alayhi salam ne arz kiya! Ilahi! Kya roohe zamin per is se badh kar bhi koy muaziz wa makrur hai! Irshad hua ha!

Mere habib sallallahu taala alayhi wasallam ka wo ummati jo mahe rajjabul murajjab mein ek roza rakhega wo is se bhi zyada mujhe maheboob wa mukarram hoga!

Islamic story of Rajab  hikayat,: bayan karte he ke basrah (irak) me ek aabdah khatun ne bookat visal apne farzind ko wasit ki mujhe in kapdo me kafan dena jinhe

pahen kar me mahe rajjab me ibadat kya karti thi jab wo fot hui tavat dusre kapdo me kafan de kar dafn kar diya gaya

!

         Wo apne gar pahoche to wahi kafan mojud paya lekin Rajab sharif me jo kapde pahena karti thi wo maftud the inhe bada tabab hua hatif gini ne aawaz di tum apna kafan sambhal lo humne isi kapdo me kafnaya hai.

jo inhe maheboob the kyo ke ko mahe Rajab sharif ke roze rakhta hai ise hum kabar me pareshan nahi rahene dete!

           Lataif:o Rajab me tin harf tin ra-jim-ba’ra’se rahemat ilahi’ jim se us ka judud karm aur ba se baro ehsan mardar hai.

O Rajab ka naam ehsab bhi again he jo hasab se mashtaq hai jis ka maana tapakna hai chuke mahe rajjab me allah taala ki rahemat barasti hai is like ise rajjab kehte hai.

           Nez ism naam bhi batate hai jis ka maana thos aur bharpoor hone ke hai kyo ke mahe rajjab ki hurmat ke pesh nazareth jang wa jadal yaha tak hathiyaro ki  aawaz tak sunai nahi aati.

thi is liye use ism kaha gaya hai ism ka maini bahra bhi hai kehte jub ye mahina khatam ho ta hai

         To allah tala ki bargah me hajir ho jata hai allah tala 3 bar dariyaft farmata  hai tery mojudagi me kisne ibadat ki our kisne gunah kiye to vo arz gujar hota hai

illahi mene to sirf tere habib sallaho tala alley hi wasallm ke umattiyo ki ibadat hi dekhi gunah nahi sune kyoke tere mehboob ne mera name ism yani behra rakha !

O  Rajab ka ma’ni  tazim ke bhi hia ! Chunacheh jub koi kisi chij ki tazim karta hai to kehta rajjuabushshani !

Rajab zamen me bij dalne ka mahina hai our shaban kheti ke liye aab to pashi ka our ramjan fasal katne ka

jo sahkhs rajjab me farmabardari ka bij nahi dalta our sahban me akho se pani nahi bahata vo mah ramjan me fasal rehmat kaise katega!

Rajab badan ko pak karta hai sahaban dil ko our mahe ramzan ruh ki pakizagi ka kam anjam deta hai !

Rajab gunah se istagffar ke liye sahbban aib chupane ke liye our mahe ramzan dil roshan karne ke liye _

O  hajart e sayyad na gouse aazam radi allah anha farmate hai saal misle sajar hai Rajab us ke patte nikal ne ka mousam hai sahban fal bun ne our mahe ramzan fal torne ka zamana hai!

Rajab  magfirat e illahi se maksush hai shaban safa’at se our mahe ramazan nekiyo me tarakki dene ke liye khas hai!

Rajab touba ka shaban mohabbat ka our ramzan qurbat illahi ka mahina hai

O  hazrat e abubakkar v rak rehmatullah tala farmate Rajab ki keffiyat hawa ki ci hai sahaban badal se musabahat rakhta hai mahe ramzan barish ki tarah hai

Tamam mahino me nek amal ka dus gunah sawab hai Rajab me 17 gunah shaban me saat so our mahe ramzan me hajaro guna sawab ata ho ta hai

                             Rajab k wazif amliyat dua nafil namaz in hindi   

                                                “27 rajab ki ibadat  “

           “ rajab ki dua”  Hadise naabwi  rasul e maqbool sallallaho allay wassalam farmate hai mahe Rajab

Ki be shumar fazilat hai is mahe mubarak ki ibadat bhot afzal hai hujure akram sallallaho ka irshade girami hai ke mahe rajab ka chand dekho to pehle ye dua parho

                                  “ rajab ki dua”       Allahumma barilu lana fi  rajjabasshabana vaballagna ila shari ramzan la havla vala kuvvata illabillahil kabiril mutaal fhir ek so martaba ye istagfar parhe:

           “ rajab ki dua”  Astaghfirullahillazy la ilaha illa huval hayyul kayyumu gaffarulzunubi vasattarul zunubi watubu ilayhi.

      Baraza ek so martaba durud sharif parh kar jo bhi dua kare khwah diniyadi ya dini insha allah taala dargahe ilahi me zaroor kabool hogi.

       Pandarvi shab ko baad namaaze isha das rakaat namaaz panch salam se parhe. Har rakaat ke baad surate fatiha ke baad surate ikhlas tin tin dafah parhe. Baad namaaz ke ye dua parhe:

           “ Rajab ki dua”  “la ilaha illallahu wahdahu la sharikalahu lahul mulku valahul hamdu yuhi vayumitu vahuva hakkulla yamutu biyadihil khayru vahuva ala kulli shayin kadir ilahavvahidan ahadan samadan fhardan watarallam yattakhiz sahibatavvala valada.”

       Is namaz ke parhne wale kw ghunah ese jharhenge jese darakht ke sukhe patte jhadh jate hai.

       Mahe Rajab ke kisi juma ko shab ko baad namaze isha do rakaat namaz parhe har do rakaat me baad surate fatiha ke aaytal kursi gyaara martaba surhe zalzalal gyara martaba surhe takasur gyara martaba parhe baad salam ke darghahe ilahi me apne  gunaho ki maghfhirat talab kare.

       Insha allah taala is namaz parhne wale ke tamam gunah mafh furkar allah pak is ki bakhshish farmayega.

                          27 Rajab ki namaz “27 rajab ki ibadat”

       Mahe Rajab ki sattaisvi shab ko 12 rakaat namaz tin salam se parhe pehli char rakaat me sureh fatiha ke baad kudratin tin har rakaat me baad salam ke 70 martaba beth kar ye parhe.

                 “ rajab ki dua”         Lailaha illallahul mulkul hakkulmubin

Usrichar rakaat me baad surat e fatiha ke surat e nasr tin tin martaba har rakaat me baad salam ke beth kar 70 martaba parhe.

‌innaka kaviyyummyinun vahidiyyun dalilun bihakki iyyaka nabudu waiyyaka nastayin.

          Tisri char rakaat me baad surate fatiha ke surate ikhlas tin tin martaba har rakaat me baad salam ke beth kar 70 martaba   

Surate alam nashrah parhe fhir dargahe rabbul izzat me dua mange insha allah taala jo haajat hogi to allah taala kabool farmayega.

          “27 Rajab ki ibadat “ Mahe rajjab ki 27vi taarikh baad namaze zoher char rakaat namaz ek salam se parhe pehli rakaat me baad surhe fatiha ke

kudratin martaba dusri me baad surhe fatiha ke surhe ikhlas tin dafah tisri me baad surhe fatiha ke surhe falak tin martaba jo thi he baad surhe fatiha ke surhe naas tin dafah parhe.

Baad salam ke durud e pak ek so martaba parhe.

                                              “ Rajab ki namaz e nafil”

                     Mahe rajjab ki pehli shabe namaz isha ke baad das rakat namaz pach salaam se padhe har rakaat me baad surate fatiha ke surate kafiroon tin tin martaba

aur surate ikhlas tin dafa parhe. Insha allah  allah taala is namaz parhne wale ko allah paak kayamat ke din shahero me shamil karega aur hazaar darja is ke buland karega.

                 “ rajab ki dua”         La ilaha illallahu vahdahu la sharikalahu lahul mulku valahul hamdu yuhi vayumitu vahu hayyun la yamutu biyadihil khayru  vahuva ala kulli shayin kadir allahumma la maaliga lima aatayta vala mutiya limaala manat vala yanfau zaljaddi minkal jadd.

           Pehli shab baad namaz  ishar char rakaat namaz do salaam se parhe har rakaat me baad surate fatiha ke  surate nashrah ek bar. Surate ikhlas ek bar surate falak ek bar.

Surate nas ek baar parhe jab do  rakaat ka salam fere to tohed 33 bar aur durud sharif 33 martaba parhe

. Fir do rakaat ki niyyat bandh kar pehli do rakaat ki tarah parhe fhir bad salam ke  kalmae tohed 33 dafah aur durud sharif 33 dafah parh kar job hi hajat hua allah pak se talab kare insha allah har hajat kabool hogi.

            Mahe Rajab ki pehli taarikh baad namaze zoher do rakaat namaz parhe. Har rakaat me surate fatiha ke baad surate ikhlas pach pach martaba parhni hai baad salam ke apne pichle gunaho se toba kare insha allah taala dargahe rabbul izzat se is namaz parhne wale ke tamam gunah maaf ho kar maghfirat hogi.

            Mahe Rajab ki har shab juma baad namaz  isha do rakat namaz parhe pehli rakaat me baad surate fatiha ke  surate bakrah ka aakhri ruku amanalrasulu se kafirin tak sat martaba parhe.

Phir do rakaat me baad surate fatiha ke  surate hashrah ki aakhri aayat huwallahullazy talhakim saat martaba parhe. Baad salaam ke bargahe ilahi me job hi haajat ho

talab kare insha allah taala jo dua manghe kabool hogi har mired ke liye ye namaz bahot afzal hai.

             Laylatul rigaib isi mahine me hoti aur isi mahine ke pehle jume ki raat ka naam laylatul rigaib hai is raat me baad maghrib ke baarah rakaat nafal che salaam se ada ki jati hai. Har rakaat me baadul hamd ke inna inzalna aur ikhlas baarah martaba parhe baad farag 17 baar parhe:

Allahumma salli ala muhammadi nil nabiyyil uhhi waala aalihi wasallim Che sajde me jaa kar 17 baar parhe

Subbuhun kuddusu rabbul malaikati warroh    aur fhir sar utthae aur kahe

Rabbigfhir warhum watayha wazuamma talamu innaka antal azizul azam  17 martaba parhe dusra sajhda isi tarah kare.

Fhir jo dua mangega kabbool hogi. Insha allah taala mahe Rajab ke pehle jumma ko zoher aur asr ke darmiyan char rakaat namaz ek salaam se parhe. Har rakaat me baad surate fatiha ke aaital kursi  saat baar surate ikhlas sat martaba parhe. Baad salaam ke 25 martaba parhe.

          Ye namaz har mard ke liye insha allah taala bahut afzal hai aakhir mahe rajjab me das rakaate pache salaam se parhe

har rakaat har rakat suratul hanmd k baad suratul kafirun teen baar or surajh ikhlas teen bar parhe fir baad namaz  haath uthae or ye dua mukadssa parhe

rajab ki dua”         Laillahaillallaho vahdahu lashrikalahu lahulmulku valahul hamdu yohi vayamitu vahuv hayyul la yamutu  beyadihil khayru vahuv ala kulle shayin qadir va sallaho ala sayyidna muhhamadiyu vala alehitahirin val howwala val quvata illa billa hil aliyil azim                         

             Fhir mange apne rab se hajat apni kabul ki jayegi  dua teri or karega allah taala darmiyan teri or dozakh ke 70 khandak hare k khandak ki chodhai 500 baras ki raah hogi

or likhega allah taala tere waste barli har rakaat ke sawab hazaar rakaat rakaat ka. Jab suni ye hadis salman ne to rote khuda shukr ke liye is kasir sawab ke alnaam per sajde me gir padhe.

                                                                                             “ rajab ki dua”  Wazaif Amliyat

       Mahe rajjab me pehli taarikh se har namaz ke baad tin martaba is dua ko parhne ki bahot fazilat hai:

rajab ki dua”   Astagh fhirullahul azimullazi la ilaha illa huwal hayyul kayyum ilayhi tavbatu abdin zalimin la yam liku nafsihu daravvala nafaavvala mavtan wala habatavvala nashura.

                   Mahe rajab u l murajjab ki 15 taarikh kisi namaz ke baad ek martaba ye istaghfar parhni bahot afzal hai. Is dua ke parhne wale ki tamaam buraiya mita kar allah pak use neko me badal dega.

       “ rajab ki dua”    Astagh firullahallazi la ilaha illa huwal hayyul kayyumu ghaffaruzzunubi sattaruluyubi wa atubu ilayh.

           Mahe rajab ki kisi taarikh ko namaz e zoher,maghrib ya isha ki namaz ke baad surhe kahef ek baar surhe yaasin ek baar ,surhe ha mime k baar,surhe dahnan ek baar,

surhe muariz ek baar parhe fhir surhe ikhlas ek hazaar martaba parhe allah taala in surato ke parhne wale per khas rahemat barkat rajab ki fazilat

27 Rajab Duas And Aamal wazifas shabe meraj

27 Rajab Duas & Aamal
27 Rajab Duas & Aamal
27 Rajab Duas And Aamal wazifas shabe meraj Engaging in worship in the 27th night of 27 Rajab Duas And Aamal wazifas shabe meraj There is no disagreement of any kind among the scholars on the merit of night worship and its benefits.
The fact is that the command of night worship and offering Salaat in the night is established by the Holy Quran and the rigorouslyauthenticated Hadith.
The Companions, the Successors and the Imams and the saints of the Ummah have been spending their nights in worshipping and praying to Allah Most High.
All these have been detailed in the previous pages. In this chapter, the excellence and importance of Shab Meraj will be specially described.The 27th night of Rajab is mentioned in Surah Dhuha Almighty Allah has sworn by the night in the second verse of Surah Dhuha. The Lord Almighty says: And by the night when it covers up,

Night Of this Month

Surah Dhuha (93:02) Various opinions have been given about the “night” mentioned in this verse.

‘Allama Ismail Haqqi (May Allah shower His mercy on him) has given the following exegesis of this verse along with other interpretations:

Translation: It is narrated on the authority of Hadhrat Imam Ja’afar Sadiq (May Allah be well pleased with him)

that this means the time when Almighty Allah granted the honor of conversation to Hadhrat Moosa (May peace be upon him)

and the “night” meant here is the 27th night of Rajab (i.e. Shab Meraj). (Tafseer Ruh Al Bayan, Surah Dhuha, 02)

This exegesis has also been mentioned by Hadhrat Shah ‘Abdul ‘Azeez Dehlvi (May Allah shower His mercy on him) in his exegesis,

Tafseer Fath Ul ‘Azeez: Translation: Some exegetes have opined that “Dhuha” means the time of the birth of the Holy Prophet (Sallallahu alaihi wa sallam) and the “night” means the 27th night of Rajab. (Tafseer Fath Ul ‘Azeez, Surah Dhuha-02, Pg. No. 281)

This night is mentioned in Surah Fajr Hadhrat Ismail Haqqi (May Allah shower His mercy on him) writes the various interpretations of verse no. 4 in Tafseer Ruh Al Bayan: Translation:

……….If this meaning is taken generally, it might mean any night and anyone who travels in the night.

The second interpretation is that this doesn’t mean any night, but means a special night and that is the 27th night of Rajaband the traveler is not any traveler,

but it means the one who travels in the spiritual realms for the proximity of Allah Most High and to see him, the Holy Prophet (Sallallahu alaihi wa sallam).

As per this interpretation, the translation of this verse will be: By the 27th night of Rajab! In which the Holy Prophet (Sallallahu alaihi wa sallam) traveled the spiritual realms.

Hadhrat Ismail (May Allah shower His mercy on him) writes further: Translation: The wisdom behind swearing by the 27th night ofRajab is that Allah Most High took His most special worshipper, the Holy Prophet (Sallallahu alaihi wa sallam) on a tour and through this.

this night became more distinguished than all other nights. This is a valued night, a night of eminence, closeness and union and vision and of ultimate beauty.

(Tafseer Ruh Al Bayan, Surah Fajr, 4) There are no two opinions that when Allah Most High mentions a night, it shows the superiority and excellence of that night.

Thus, the night is spent in worship and prayer to gain the special blessings of that night and to fill one’s coffers with the mercy that descends that night.

Worship in the 27th night of Rajab – Proof from the Hadith In Hadith not only are the merits and excellence of Shab Qadr and the 15th night of Sha’aban,

but the Hadith also mention the excellence of the 27th night of Rajaband the rewards and benefits of worshipping in that night in great detail. After learning of these details, readers can decide for the mselves.

The claim that the Companions didn’t engage in worship on the 27th night of Rajab is totally against the Hadith and against all verifiable fact.

Every Muslim will want to offer the Salaat which we have been exhorted to offer on the 27th night of Rajab

at least once in the whole lifetime. It is but the benevolence of Almighty Allah that to grant us this privilege,

He gave us glad tidings through the Holy Prophet (Sallallahu alaihi wa sallam). Is it possible that after listening to this from the Holy Prophet (Sallallahu alaihi wa sallam)

Himself, the Companions would simply while away the night although they were the very epitome of this verse:

Their sides stay away from their beds and they call out to their Lord in a (mingled state) of fear and hope and spend (in Our way) out of the sustenance We have provided them.

Surah Sajdah (32:16) Excellence of offering 12 Raka’at of Salaat in the 27th night of Rajab

hadith

There is a Hadith: Translation: Hadhrat Anas bin Malik (May Allah be well pleased with him) relates from the Holy Prophet (Sallallahu alaihi wa sallam)

that He (Sallallahu alaihi wa sallam) said: There is such a night in the month of Rajab in which virtues worth 100 years are written for those who act and that is the 27th night of Rajab

The person who offers 12 Raka’at of Salaat this night in such a way that he (or she) recites any Surah after Surah Fatiha, in units of 2 Raka’at each and after finishing the Salaat,

recites Subhan Allahi Walhamdulillahi Wa Laa Ilaaha Illallahu Wallaahu Akbar 100 times, recites “Istighfaar” 100 times and sends Durood on

the Holy Prophet (Sallallahu alaihi wa sallam) 100 times and asks for whatever good he (or she) wants of this world or the hereafter and fasts the next day,

Almighty Allah will certainly accept all his supplications except that he makes supplicates for some disobedience (that supplication will not be accepted).

(Fadhaail Al Auqaat Lil Baihaqui, Hadith No. 12; Shua’bul Iman, Hadith No. 3651; Jame’ Ul Ahadeeth,

Hadith No. 41812; Jame’ Ul Kabeer, Hadith No. 171; Kanz Ul ‘Ummaal, Hadith No. 35170. Maa Thabata Bis Sunnah, Pg. No. 70; Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182/183; Tafseer Durre Manthoor, Surah Tauba-36)

Excellence of the 27th day and its worship Hadhrat Ghouse Azam (May Allah be well pleased with him) has related a Hadith with his own chain of authority about t

he excellence of fasting on the 27th day ofRajab: Translation: Hadhrat Abu Hurairah (May Allah be well pleased with him)

said: The Holy Prophet (Sallallahu alaihi wa sallam) said: For the person who fasts on the 27th of Rajab, the reward of fasting for 60 months is recorded. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182)

There is another Hadith in the same book: Translation: It is narrated on the authority of Hadhrat Hasan Basri (May Allah shower His mercy on him), he says:

Hadhrat ‘Abdullah bin ‘Abbas (May Allah be well pleased with them) would put himself in seclusion (‘Itikaaf) on the 27th of Rajab. He would keep offering Salaat until Salaat Ul Zuhr.

When he would offer Salaat Ul Zuhr, he would move a bit to one side and offer 4 Raka’at. In each Raka’at,

he would recite Surah Fatiha and Surah Falaq and Surah Naas once each and Surah Qadr thrice and Surah Ikhlaas 50 times. Then he would supplicate until Salaat Ul ‘Asr and would say:

This would be the custom of the Holy Prophet (Sallallahu alaihi wa sallam) on this day. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182)

The excellence of worship in Shab Meraj and of fasting on the 27th ofRajab Imam Abu Bakr Ahmed bin Hussain Baihaqui, Imam Suyuti, ‘Allama ‘Ali Muttaqi Al Hindi and

Hadhrat Shah ‘Abdul Haq Muhaddith Dehlvi (May Allah shower His mercy on them) have reported a Hadith in their respective books:

Translation: It is narrated on the authority of Hadhrat Salman Farsi (May Allah be well pleased with him),

he says that the Holy Prophet (Sallallahu alaihi wa sallam) said: There is such a day in the month of Rajab and such a night that whoever fasts on that day and stands up in worship in

that night has as if fasted for 100 years and spent 100 years in worship and that is the 27th night of Rajab. (Fadhaail Al Auqaat, Hadith No. 11; Shua’bul Iman, Hadith No. 3650; Jame’ Ul Ahadeeth, Hadith No. 14813; Al Jame’ Ul Kabeer,

Hadith No. 172; Kanz Ul ‘Ummaal, Hadith No. 35169; Maa Thabata Bis Sunnah, Pg. No. 70; Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182/183, Tafseer Durr Al Manthoor, Surah Tauba-36)

The aforementioned Hadith make it clear that engaging in worship on the 27th night of Rajab is the Sunnah of the Holy Prophet (Sallallahu alaihi wa sallam)

and the Sunnah of the Companions. Fasting on the 27th day has much excellence and reward.

Stopping people from these forms of worship and declaring it as a reprehensible innovation is not at all allowed by the Shariah.

A weakly authenticated Hadith is acceptable in issues of excellence All the Hadith experts are in consensus that in matters of excellence (Fadhaail),

a weakly authenticated Hadith is to be acted upon. Thus, Imam Abu Zakariyya Mohiuddin Yahya bin Sharaf Nawawi (May Allah shower His mercy on him) has clarified this at various places in his writings:

Translation: The scholars of the Ummah all hold that it is permissible to acts upon a weakly authenticated Hadith in matters of excellence. (Sharh Al Arba‘een An Nawawiyya, Muqaddima,

Al Majmu’ Sharh Ul Muhadhhab) In spite of weakly-authenticated Hadith being accepted by the Hadith experts, rejecting

the Hadith which mention the excellence of the 27th night of Rajab by simply labeling them as weakly-authenticated (Dha’eef) isn’t just at all.

Honesty and impartiality demand that even the weak Hadith about the 27 night of Rajab ought to be acted upon, as per the clarification of the Hadith-experts.

Those who demand rigorously authenticated Hadith also act upon weakly authenticated Hadith Those who claim to act “only” upon rigorously authenticated

Hadith don’t accept the Hadith relating to the 27th night of Rajabciting them as weakly authenticated. However, they themselves act on weakly authenticated Hadith. As an illustration, only one example is being given here.

It will reveal the reality of those who claim to act “only” on rigorously authenticated Hadith.

Hadith about having 2 witnesses for marriage is weak In the opinion of the Hanafi, Shafa’ee and Hambali schools of Jurisprudence and also with those who claim to follow “only” rigorously authenticated

Hadith although the Hadith from which this ruling is deduced is not rigorously authenticated with respect to its chain of narration: Translation: Marriage is valid only with the permission of the guardian (Wali) in the presence of 2 witnesses.

Imam Daraqutni (May Allah shower His Mercy on him) has mentioned this Hadith in his Sunan. In the chain of narration of Imam Daraqutni, there is ‘Abdullah bin Muhriz about whom Imam Ibn Hajr

‘Asqalani has written: Translation: ‘Abdullah bin Muhriz is a very unreliable narrator. (Lisan Ul Meezaan Li Ibn Hajr ‘Asqalani, Manismuhoo ‘Abdullah)

A very famous and authoritative scholar of the non-followers Siddiq bin Hasan Qanuji writes in Ar Rauzatun Naadiyya after mentioning

this Hadith: Translation: In the chain of narration of this Hadith, there is ‘Abdullah bin Muhriz who is a Forsaken Narrator (Matruk Rawi, from whom narration of Hadith has been abandoned).

(Ar Rauzatun Naadiyya, Kitab Un Nikah, Vol. 2, Pg. No. 22) In another chain of narration of this Hadith, there is ‘Adi bin Fadhl about whom Imam Baihaqui (May Allah shower His mercy on him) writes:

Translation: ‘Adi bin Fadhl has narrated this although he is unreliable. With a rigorously authenticated chain of narration, this is a Mauquf Hadith

(A Hadith whose chain of narration goes back only to a Taba‘ee). (Sunan Kubra Lil Baihaqui, Vol. 7, Pg. No. 202, Hadith No. 13494) Imam Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has written in At Talkhees Ul Habeer about the same narrator: Translation: ‘Adi Bin Fadhl is an unreliable narrator.

(At Talkhees Ul Habeer Li Ibn Hajr Il ‘Asqalani Kitab Un Nah ‘Anil Khitbati ‘Alal Khitbah Babul Auliyai Wa Ahkaamihim) ‘Allama Haithami (May Allah shower His mercy on him)

writes after mentioning 2 Hadith of the same meaning on the authority of Imam Tabarani: Translation: In the chains of narration of both these Hadith, Rab’ee bin Badr is there who is a Forsaken Narrator.

(Majma Uz Zawaaid Wa Mamba ‘Ul Fawaaid Lil Haithami, Kitab Un Nikah, Babu Fin Nikaahi Bigari Shuhood) Also Hafidh Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has declared Rab’ee bin Badr as Forsaken Narrator.

(Taqreeb Ut Tahzeeb Li Ibn Hajr Il ‘Asqalani Dhikru Manismuhoo Raba’ah) ‘Allama Abu Ja’afar ‘Uqaili (May Allah shower His mercy on him) has written in his book “Dhu’afaa” about Rab’ee bin Badr: Translation: Imam Qutaiba has declared him unreliable. (Adh Dhu’afaa Lil ‘Uqaili, Babur Ra) .

Allama Haithami (May Allah shower His mercy on him) writes after mentioning another Hadith of Mo’jam Tabarani: Translation: In this chain of narration,

Sulaiman bin Arqam is there who is a Forsaken Narrator. (Majma Uz Zawaaid Wa Mamba ‘Ul Fawaaid Lil Haithami, Kitab Un Nikah, Babu Fin Nikaahi Bighari Shuhood) Imam Nasai has included Sulaiman bin Arqam in unreliable narrators.

(Adh Dhu’afaa Wal Matrukeen Lin Nasai Babus Seen) Imam Dhahabi (May Allah shower His mercy on him) has mentioned the opinion of the experts of Hadith criticism about Sulaiman bin Arqam in Meezan Ul ‘Itidaal: Translation: \

The Hadith-experts have stopped narrating from him….Imam Ahmed says: We don’t narrate on his authority. Imam ‘Abbas and Imam ‘Uthman have narrated on the authority of Hadhrat Yahya bin Ma’een that he is unreliable. .

Allama Jauzjani said: Sulaiman bin Arqam is Saqit Ul ‘Itibaar (Totally Unreliable). Imam Abu Dawood and Imam Daraqutni have said that he is a Forsaken Narrator.

(Meezaan Ul ‘Itidaal Lidh Dhahabi, Babu Daal Taa Seen, Sulaiman bin Arqam, Vol. 2, Pg. No. 196) A sincere advice These details make it clear that

the Hadith about the necessity of having 2 witnesses for marriage is not free of weakness in its chain of narration. All the chains of authority for this Hadith have either a weak narrator or a forsaken narrator.

Now, those people who ignore the weakly authenticated Hadith on the excellence of the 27th nigt of Rajab still act upon the aforementioned Hadith in spite of its weakness being made clear.

There is no Hadith with a complete chain of narration (Marfu’) about having 2 witnesses for marriage apart from these weakly authenticated Hadith. This is in spite of the fact that this condition affects the very validity of the marriage.

It is a very basic condition for marriage. The way they consider deducing a ruling from a weakly authenticated Hadith as appropriate for this issue,

we sincerely advise them to accept the deduction of the excellence of the 27th night of Rajab from Hadith and to accept the Hadith which describe this night as a night of prayer,

as here only the excellence is being established. Issues of permissibility are not being decided here.

If weakly authenticated Hadith are being accepted in matters of permissibility, then they should be accepted all the more in matters of excellence.

Worship is desirable in the 27th night of Rajab The 27th night of Rajab is the night in which the Holy Prophet (Sallallahu alaihi wa sallam) saw Almighty Allah and was granted many other excellences

as well. To recognize the excellence of this night and spend it in worship and remembrance of Almighty Allah has been the custom of the pious elders of the Ummah.

This is the night which is called the night of greatness and the night of worship.

Thus, Hadhrat Ghouse Azam (May Allah shower His mercy on him) writes: Translation: Some scholars have gathered all the nights in which worshipping is Commendable (Mustahab) and they have said that they are 14 in the whole year.

Among them are …………he 1st night, the 15th night and the 27th night of Rajab. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 177) Imam Ghazali (May Allah shower His mercy on him)

writes about being heedless in those nights in which staying awake (in worship) is Commendable: Translation: Keep this in mind that for the seeker it is highly inappropriate for a seeker to be heedless

about those nights in which the desirability of staying awake in worship is clearly established, as these nights are the season of (divine) charity and good and a golden opportunity for spiritual dealings. When the trader is heedless of the trade season, he cannot be successful.

Among these nights are the 1st night, 15th and 27th nights of Rajab which is the night of the Ascension (Meraj) and offering Salaat in this night is mentioned in the Hadith. (Ihya Ul Uloom, Vol. 1, Pg. No. 373)

The Hadith and the clarifications given by the scholars and the saints obviate the fact that the 27th night of Rajab is the night of worship. Offering Salaat in this night, busying oneself in worship is not at all forbidden but is commendable and desirable and leads to divine reward.

In light of the importance of night worship and its excellence, it was the responsibility of the leaders and the intellectuals of the Ummah to exhort

the Ummah to do so. Instead, from some quarters some objections are being raised on the worship performed in sacred nights. Those who engage in worship are taunted and mocked and time and again doubts are being cast in the minds of the populace.

Here, some of these objections and their answers are being penned. Question: Staying awake in worship on the 27th night of Rajab and gathering

the mosques is a (reprehensible) innovation as the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship in this night. Answer: Asserting that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship in this night is totally baseless.

There is no Hadith or even a Tradition of any Companion which says that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship on that night.

On the other hand, we have already mentioned a Hadith on the authority of Shua’bul Iman and Fadhaail Al Auqaat of Imam Baihaqui and other books of Hadith that this is such a night

that those who worship in this night will be given the reward of 100 years’ worth of worship. When the Holy Prophet (Sallallahu alaihi wa sallam) gave such glad tidings.

for this night,then undoubtedly He Himself would have spent the night in worship.

Also, on hearing these glad tidings, the Companions must also have spared no effort in spending the night in worship and prayer, as they always made haste in good deeds.

This shows that the Holy Prophet (Sallallahu alaihi wa sallam) spent this night in prayer and worship. 2 nd Answer: It is established by rigorously authenticated

Hadith that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat before the Ascension (Meraj) and during the Ascension. Before mounting the Burraq.

the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat in the house of Hadhrat Umme Haani (May Allah be well pleased with her) and led all the Prophets in Salaat in Masjid Al Aqsa.

This shows that worshipping and praying in this night is a Sunnah of the Holy Prophet (Sallallahu alaihi wa sallam) and all the other Prophets also did so.

The Salaat of the Holy Prophet (Sallallahu alaihi wa sallam) before and during the divine journey wasn’t Salaat Ul ‘Isha as at that time Salaat Ul ‘Isha had not yet been obligated. It is mentioned in the Hadith that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat at a few places.

In Madina, at Madyan, on Mount Sinai and at Bethlehem, the birth place of Hadhrat ‘Isa (May peace be upon him).

As is mentioned in Subul Ul Huda War Rashad. That spending the night in worship is Commendable (Mustahab) is established by the Holy Prophet (Sallallahu alaihi wa sallam) offering Salaat in this great night. There is no prohibition on repeating any good act which has been performed once. Instead,

it is a means of excellence. Is engaging in worship on the 27th of Rajab established? Question: Apart from the night in which the actual Ascension happened, spending every 27th night of Rajab in worship is not established.

How can spending every 27th night of Rajab in worship be considered correct? 1 st Answer: That the Holy Prophet (Sallallahu alaihi wa sallam) DID NOT spend every 27th night of Rajab in worship is not mentioned in any Hadith.

On the other hand, it is mentioned in Sahih Bukhari on the authority of Hadhrat ‘Aisha (May Allah be well pleased with her) that the Holy Prophet (Sallallahu alaihi wa sallam) would offer 8 Raka’at of Salaat every night,

in Ramadhan and out of it. This generalization shows that the Holy Prophet (Sallallahu alaihi wa sallam) engaged in worship every 27th night of Rajab. 2 nd Answer: Allah Most High has ordered His Beloved to worship and pray in the night and to offer Salaat Ul Tahajjud: O mantled (Beloved!),

Rise and stand (in Prayer) at night but (for) a short while, Half the night or decrease it a little, Or increase a little more to it. And recite the Qur’an with most pleasant pauses.

Surah Muzzammil (73:1-4 ) This verse of the Holy Quran and the Hadith show that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat Ul Tahajjud every night and would stand for long time in Salaat and would perform long prostrations.

Worship for the entire year shows that the Holy Prophet (Sallallahu alaihi wa sallam) would spend the 27th night of Rajab also in worship. If someone says insists that

the Holy Prophet (Sallallahu alaihi wa sallam) didn’t do so, then let them bring their proofs of this. Question: Is it established that the Companions gathered in mosques in the 27th night of Rajab and engaged in worship and remembrance of Almighty Allah?

Answer: There is no proof that the Companions didn’t engage in worship in this night. The Hadith-Experts have NOT recorded and mentioned any Hadith that in the 27th night of Rajab

the Companions would rest in their houses and wouldn’t pray at all. In the previous pages, we have gone through the details regarding the night worship of the Companions.

These show us that it wasn’t the custom of the Companions to spend the whole night in bed like heedless folk.

When this was their custom in other nights, then how could they spend sacred nights in bed? The details regarding the night worship of the Companions in other nights is mentioned in the first chapter. Every new thing is not misguidance Question: Starting new deeds, etc.

which were not present in the time of the Holy Prophet (Sallallahu alaihi wa sallam) and the Companions is an innovation and every innovation is misguidance.

Then aren’t the preparations made for the 27th night of Rajabin these times is an innovation as well?

Answer: All those things which were not done in the times of the Companions are wrong and impermissible. Only those things are impermissible in whom some rule/principle of the Shariah is being broken. Offering Salaat, reciting

the Holy Quran, other supplications, incantations and sessions of remembrance of Allah Most High are all those things which are very much desired in Islam and the Hadith mention the excellence of these things.

There is no problem in performing virtuous deeds at any time of the day or night. Many things have been started after the era of the Companions without using whom no good works can be done in the present times.

In fact, those things are done with a degree of pride that one is engaged in virtuous deeds.

Only some new things are being mentioned here which weren’t there in the era of the Companions or the successors:

1. The canons of Hadith were not compiled in the era of the Companions or the Successors. In spite of this,

the Hadith-Experts took up this task considering it a means of their deliverance and didn’t declare this as a reprehensible innovation.

2. Codifying the principles of Hadith. Categorizing the Hadith as rigorously authenticated or weakly authenticated.

It was through this great accomplishment that the masters of the science of classification of narrators of Hadith (Fan-e-Rijaal) developed principles

that safeguarded the corpus of Hadith. This new invention was also not considered as a reprehensible innovation.

3. Development and codification of various sciences and branches of knowledge like morphology,

syntax, eloquence, poetic meters, the principles of jurisprudence, etc. Without mastering the aforementioned sciences, forget about understanding

the Holy Quran and Hadith, it is well nigh impossible to simply read through them. Without having studied them,

no one can become a full-fledged Islamic scholar. All these are inventions of the time after the Companions.

In spite of all this, the scholars opine that acquiring them is a Communal Obligation (Wajib Kifaya) and not a reprehensible innovation, as religion can be safeguarded only through these.

4. In Madarsas and Islamic universities, students are taught a particular syllabus and the teachers teach them that particular syllabus with the intention that they are teaching them religious sciences.

After completion of that syllabus, the students are termed “soldiers of the faith” and they are sent to various places for propagation of religion.

This syllabus was not present in the era of the Companions, the Successors or even their successors. If this is also termed as reprehensible innovation,

then what will you term the scholars who have been brought up with that innovation? 5. Many groups and organizations are engaged in what they call as “propagation of religion.” They have few days’ camps to make people aware of religion and they give them various names.

Their self-made principles and their practices come under the category of innovations.

Nobody decries them as innovations although all these things are done with the intention of reward considering them to be works of religion.

Then if Muslims gather in the mosques on a particular date with the intention of worship, recitation of the Holy Quran,

remembering the miracles of the Holy Prophet (Sallallahu alaihi wa sallam), why would this be called a reprehensible innovation? Alas that gathering in the mosques for remembrance of Allah Most High is being termed as innovation!

wazifa Shabe Meraaj – 27th Rajab-amaliyat Shabe Meraj -27th Rajab

Shabe Meraj

Wazifa Shabe Meraj27th rajab-amaliyat Shabe Meraj27th rajab there are deeds of 100 years of prayers for the one how does I’badah on the night of shabe me’raj.

Whoever prays 12 raka’at (12 cycles) in this night. In every raka’at recite surah fatihah and any other surah from quran.  After every 2 raka’at recite tashud and end the salat with salam. (means:

Recite 12 raka’at with four salams, 2 raka’at at a time)
After that recite this 100 times (after completion of 12 raka’at’s):
“Subhan allaahi wal hamdulillahi wa laa ilaah illal laaho wallah hoo akbar”
“Astagfirullah” 100 times

Durood sharif 100 times. (any durood you know)

And after that make dua for his/her religious and worldly matters. Fast in the morning. Then allah ta’ala will accept all of his/her duas. As long duas are not made of sins. (duas for sins will not be accepted)

(kanzul umaal, part: 12; pp: 312-313; hadis number: 35170)
(taken from: ahyaul uloomud deen, imam ghazali, 450-505 hijri)

Hadrat abu hurairah radiallah a’nhu stated:”Rasool allah (sallal laho alahi wasallam) said that whoever fasted on 27th rajab,Shabe Meraj they will get the deeds of 60 months fasts.

Hadrat aisha siddiqah radiallahu a’nha said that rajab is that great month in which allah ta’ala increases the blessings of deeds many folds. Whoever fasted once in this month is like they fasted the whole year.

(spend this great night of miraj praying salat, reciting quran and durood. Pray salat as you can, the intention is to pray and please allah with affirmation from heart. Salatul tasbeeh is also a great salat on any special night.

If someone has qada umri (missed fard salats) in their account, they should spend this night praying those missed fard salats. Nawafils are not accepted if there are qada fards in account.

It is like someone keeps giving gifts to a person he/she owes the money to and never pay back the real debt.

As long we stay this night in prayers, nawafil or quran recitation or praying back qada fards, we are in state of good deeds for the night. Insha allah we will be blessed.

Please see the procedure of praying qada salat easily on our site. We also have prodedure for salatul tasbeeh on our site.)

Habil Qabil story in hindi mukammal kahani habil qabil

Habi Qabil
Habi Qabil full story in hindi

Habil and qabil story in hindi Hazrat adam alaihissalam ke 2 beito Habil or qabil ka zagda Hazrat adam alaihissalam   ki owlaad se qabil aur Habil the, qabil bada tha Habil chota tha, qabil kheti-baadi karta tha aur Habil bakariya chrata tha,

Qabil ke sath peida honewali ladki ka naam “aklima” tha jo bahot zyada hasin va jamil thi aur Habil ke sath peida honewali ladki ka naam “livva” jo khubsurati me kuch kam thi,

Hazrat adam alaihissalam   ki sariyat ke kaanun ke mutabik qabil ke sath peida honewali ladki ka nikaah Habil se

aur Habil ke sath peida honewali ladki ka nikaah qabil se hona tha leqin qabil ne esha

karnese inkaar kar diya usne kaha ki mere sath peida honewali ladki ka nikaah hi mere sath hoga.(roohul ma’ani, jild-4, safa-111)(tazkiratul ambiya , safa-80)

  Hazrat adam alaihissalam  ki owlaad ke haqq me dua

Us wakiya(pichle part) ke baad Hazrat adam alaihissalam   ne arz kiya ki moula meri owlaad bahot kamjor he aur iblish ka fareb bahot shakht, agar tu unki imdaad na kare to wo iblish se keishe bach sakenge,

Huqme ilaahi aaya

Ay Hazrat adam alaihissalam  tumhare aur ahkaam the aap ki owlaad ke liye aur ahkaam honge, ham har inshan ke sath ek farishta rakhenge tab aap ne khus ho kar sukr kiya. (tafseere azizi,

Tafseere naimi, jild-1, safa-291)

Hazrat adam alaihissalam  ki owlaad

Hazrat hawwa radiallaho ta’ala anha 20 ya 40 martaba Hazrat adam alaihissalam   se hamela hui he, har hamal me do-do bacche peida hui, ek hamal ke baccho ka dusre hamal

ke baccho ka esha huqm tha jeisha ki mukhtelaf maa-baap ke baccho ka hota he, yaani pehle hamal ke bacche ka dusre hamal ke bacche se nikaah hona, is tarah dusre hamal ke ladke ka pehle hamal ki ladki se nikaah hota.(tafseere saawi, jild-1, safa-356)

 Hazrat adam alaihis salam   ki do-do bacche har hamal se hui siway hazrat shees  ke,

Hazrat hawwa radiallaho ta’ala anha ne hazrat sees  ko sirf akela hi jana he, unke sath judwa koi baccha nahi the,

ye sirf nabi e kareem sallallaho alayhe wasallam ki ijjat wa takrim ke liye maaliqul mulq ne ek bacche se hi hamela kiya kyunki nabi e kareem sallallaho alayhe wasallam ka noor Hazrat adam alaihis salam   se ho kar hazrat sees  ke paas aa gaya.(mawahibul laduniya, anwar mohammadiya, safa-15)

Hazrat adam alaihis salam   ne unhe(sees  ko) wasiyat ki ke ye noore mubarak paak aurat ki taraf mantakil karna(aage bhejna) he, fir hazrat shees  ne apne beite ko yahi wasiyat ki,

ye silsila hazrat abdul muttalib radiallaho ta’ala anho tak chalta raha ki har shaksh ne apne beite ko is noor ke paak latan ki taraf mantakil karne (aage bhejne) ki wasiyat ki,

Hazrat adam alaihissalam   ki wafaat ke wakt aap ki owlaad wageira 40 hazar (40,000) se zyada ho gaye the, tafseere saawi me 1 lakh (1,00,000) tak pahonch jane ka zikr milta he.(tazkiratul ambiya , safa-79,80)

Ye jaankari aage jarur pahonchaye…share kare

Hazrat adam alaihissalam Habil and qabil story mashwara

Agar aap ne part 3 nahi parha to parhle jab qabil ne hat dharmi suru kardi to Hazrat adam alaihissalam    ne kaha ki tum dono allah ki raah me koi na koi chiz peish karo,

 jo saccha hoga unki qurbaani wa sadka qabool ho jayega aur jo jhuta hoga uski taraf se peish kiya gaya sadka qabool nahi hoga,

Us wakt qabuliyat ki ye alaamat thi ki jis ka sadka qabool ho jata ushe qudrati tour par aanewali aag kha jati aur jo qabool nahi hota tha, ushe aaag nahi khati thi,

Qabil ne ek ambaar gandum (genhu) aur Habil ne ek bakri ya dumba rabb ta’ala ki raah me peish kiya dono ne ye keh kar peish kiya ki

“ay allah jo kalma ka jyada haqdaar he uski qurbaani qabool farma”

Aasmani aag ne Habil ke sadke ko kha kar qabuliyat bakhs di aur qabil ke sadke ko aag ne na kha kar door kar diya,

Qabil ke dil me hasad badhkar utha usne Habil ko katl karne ki dhamki di,

Habil and qabil in quran urdu

“un logo ko adam () ke dono beto ka saccha kissha sunado jabki dono ne (allah ta’ala ke liye) ek qurbaani peish ki to ek ki qabool hui dusre ki qabool na hui (to jiski qabool na hui yaani qabil ki to)

usne dusre se kaha ki kism he me tuze zarur qatal karung to is(dusre) ne jawab diya ki allah ta’ala to sirf parhejgaaro ki qurbaani deina qabool farmata he”

(surah al maida, aayat-27)

Is wakiye ko zikr karne ka ye matlab tha ki hasad ki badai ho aur nabi e kareem sallallaho alayhe wasallam se hasad karnewalo ko sabak hasil ho aur qayamat tak loug hasad ko bura samje,

Habil haqq par the unke taqwe ki peish nazar unka sadka qabool ho gaya, unhone kaha me chahta hu mera aur tumhara gunah tumhare hi palle pade,

iska makshad ye he ki tumne apne baap ki nafarmaani ki wo gunaah bhi tumhare jimme he aur agar muje qatl karna chaho to karlo, mere qatl ka gunaah bhi tumhare jimme hi hoga.

(roohul maani, jild-4, safa-111, 112)(tazkiratul ambiya , safa-81)

 Aakhirkaar qabil ne Habil ka qatl kar diya :-

Allah rabbul ijjat quraan sareef me irsaad farmata he

“fir uske dil ko apne bhai ka maar dalna hi pasand aaya lihaja usne usko maar dala to wo khud hi nukshaan uthanewalo se ho gaya”

(surah al maida, aayat-30)

Hazrat adam alaihissalam   makka e muajjama gaye hue the k habil ne qabil ko qatl kar diya,

Ye ruhe zamin par pehla qatl tha is liye qabil janta nahi tha ki wo apne bhai ko keishe qatl kare, to seitaan lain ne uske saamne ek parinda ka sar patther par rakh kar dusre patther se foud diya, qabil ko pata chal gaya ki is tarah qatl karna he,

Habil chunke bakariya chraate the ek darakht ke niche soye hue the qabil ne un ke sar par patther maar kar unhe qatl kar diya us wakt Habil ki umar 20 saal thi

(roohul maani, jild-4, safa-114)(tazkiratul ambiya  safa – 81)Allahu akber,

kawwa qabil ka sahara kis tarah bana :-

Allama raazi rahmatullah alay ne is makam par 3 wajah baya ki he,

  1. allah ta’ala ne 2 kawwe bheje wo dono lade, ek ne dusre ko qatl kar diya aur apni chonch aur panjo se zamin ko khrerta(khouda)
  2. aur murda kawwe ki laash ko us gaddhe me daal kar upar mitti daal di us se qabil ko bhi ye pata chal gaya
  3.  ki mene bhi esha hi karna he aur bahot pachtawa hua ki me us kawwe se bhi zyada aajij ho gaya itna kaam bhi na kar saka,

2) qabil ne tang aakar Habil ki laas ko feink diya, allah ta’ala ne kawwe bheje, jinhone mitti khoud khoud kar laas par daali aur ushe chupa diya, ye deikh kar qabil ko bahot afshos hua ki Habil ko allah ta’ala ne kitni ijjat bakhshi he aur me kitna jalil ho gaya,

3) kawwe ki aam aadat ye he ki koi khaane ki chiz uske paas ho to wo ushe dusre wakt ke liye zamin me daba deita he, usne jab kishi chiz ko zamin me chupaya to qabil ko pata chal gaya

ki mene apne bhai ki laash ko eyshe chupana he aur saath saath kawwe se kam ilm rakhne ki wajah se bahot pachtawa bhi huwa ki mujse to kawwa hi accha he, jishe chizo ko chupana aata he.(tafseere kabeer, jild-11, safa-209, 210)(tazkiratul ambiya , safa-84)

 Qatl ke baad qabil kipareshani :-

Qabil ne jab Habil ko qatl kar diya to ye nahi janta tha ki kya kare…

Is tarah chod dene par ushe ye khtra tha ki darindey kha jayenge to wo apne bhai ki laash ko boure me daal kar firta raha, yaha tak ki laash badbudaar ho gayi, ushe chupaane ka tarika malum nahi ho raha tha ki me kya karu….?

Bahot hi pareshan tha,

Quran paak me he ki

“fir allah ta’ala ne ek ko bheja jo (apni chonch se) jamin khrerta tha ki us ko dikhaye ki apne bhai ki laash ko kis tarah chipaaye wo (katil bhai) bola ha afshos kya me us koi jeisha bhi na ho saka ki me apne bhai ki laash ko chipata fir to wo pachta ta hi rah gaya”

(surah maida, aayat-31)

Duniya me pehli mout thi kabr khoud ne dafan karne se wo be-khber tha, allah ta’ala ne us ki muskil ko hal karne ke liye uska sahara kawwe ko banakar bheja

(tazkiratul ambiya , safa-83)

Habil ko kis tarah dafn kiya gaya wo agle part me aayega…

qatl ke baad qabil ki duniya me jillat

Abdul rahman bin fazala ze marwi he ki qabil ne Habil ko qatl kar diya to uski aqal jahil ho gayi, dil me samajne ki salahiyat khtm ho gayi, is tarh paagal ho raha yaha tak ki mar gaya, qatl karne se pehle rang uska safeid tha aur qatl ke baad uska tamam jism kala ho gaya,

Hazrat adam alaihissalam   ne makka e mukarrama ki sar zamin se wapis hone par qabil se pucha tumhare bhai kaha he..?

Usne kaha me koi uska jimmedar to nahi tha,

Aap ne farmaya tune ushe qatl kar diya he is liye teira jism saya(kala) ho chuka he.

(roohul maani, jild-4, safa-115)(tazkiratul ambiya , safa-82)

qabil ko azaab

Hazrat ibne masud radiallaho ta’ala anho se marwi he ki huzoor sarware qaayenaat sallallaho alayhe wasallam ne farmaya jo shaksh bhi zulma-qatl hoga,

us ke qatl ka azaab adam   ke pehle ‘qatil beite’ par bhi hoga, kyunki sabse pehle ushi ne qatl ki ibteda ki yaani jis tarah qatl karnewale ko qatl ka azab hoga ushi tarah qatl ki ibteda karnewale ko bhi azaab hota rahega.

(roohul maani, jild-4, safa-115)(tazkiratul ambiya alayhesalm)

bete ke qatl par Hazrat adam alaihissalam   ka gam

Hazrat adam alaihissalam   beite ke qatl par itna jyada gamzada hui ki 100 saal tak aap muskuraye nahi, 100 saal ke baad aap ko ek aur beite ki basarat di gayi,

Aap ko kaha gaya

“allah ta’ala aap ko zinda rakhe allah ta’ala aap ko ek aur beita aata farmane wala he to aap muskuraaye.

(roohul maani, jild-4, safa-115,Tafseere ibne kabeer, jild-11, safa-208)(tazkiratul ambiya , safa-82)

Hazrat adam alaihissalam ki wafaat

Jab hazrat adam   ka aakhri wakt aaya to aap ko jannati mewe khane ki khwaish hui, aapne farzando se kaha ki kaba e mu’ajjama jawo aur waha dua karo ki allah ta’ala meri ye tamanna puri kare,

Hazrat adam   ke farzand ye huqm paa kar waha pahonche, hazrat zibrail  aur dusre fariste mile, jinse unhone adam   ki farmaaish ka zikr kiya faristo ne kaha hamare sath aaw, jannat ke mewe apne sath laye he,

Chunanche ye sab adam   ke paas pahonche, hazrat hawwa radiallaho ta’ala anha un faristo ko deikh kar darne lagi aur chaha ki adam   ki daaman me chup jaaye, unhone farmaya ki hawwa ab tum muzse alag raho mere aur rabb ki kaasro ke darmiyaan aaar na bano, us tarah faristo ne adam   ki rooh kabz karli.

(tazkiratul ambiya , safa-84)

Hazrat adam alaihissalam   ki tajdik va takfir faristone ki :-

Faristo ne Hazrat adam alaihissalam   ke beito ko kaha jis tarah ham tumhare baap ka kafan dafan karenge ushi tarah tum fout hone wale logo ka kafan dafan karna,

Zibrail  jannati khusbo aur jannati jode ka kafan aur jannati kuch patte apne sath laye the, unko khud gusl diya aur kafan pahenaya

 aur khusbu lagayi aur malaika unka jism mubarak kaba sareef me laye aur un par saare faristo ne namaze janaza ada ki jis me hazrat zibrail  imaam the aur saare fariste muktadi,

Namaz me 4 takbire kahi jeishe ki aaj hoti he, fir makka e mua’jjama se 3 meel ke fasle par makam mani me le gaye jaha haji qurbaani karte he aur us jagah hazrat ibhraahim  ne hazrat ismail  ki qurbaani ki,

waha masjide kheif ke karib bagli kabr khoud kar un ko dafan karke unki kabr ko unt(camel) ki kouhaan ki tarah thalaan banaya,

 hazrat hawwa radiallaho ta’ala anho ki kabr jidda me he, baaj riwayat ke mutabik dono ki kabr kaba e muajjama me tawaf ki jagah me he.

(tafseere azizi, tafseere naimi, jild-1)(tazkiratul ambiya , safa-84) share kare

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रजब की फ़ज़ीलत इन हिंदी रजब की दुआ इन हिंदी रजब का महीना

RAJAB KI FAZILAT

”रजब की फ़ज़ीलत” इन हिंदी “रजब की दुआ” इन हिंदी रजब का महीनारजबुल मु-रज्जबनबी करीम सल्लल्लाहु अलैहि वसल्लम फरमाते हैं कि रजब के महीने की बड़ी फजीलत है। इस महीने की अिबादत बहुत अफजल है।

नबी करीम सल्लल्लाहु अलैहि वसल्लम ने फरमाया : जब रजब के महीने का चाँद देखो तो पहले एक मर्तबा यह दुआ पढो.

रजब की दुआ इन हिंदी

अल्लाहुम्मा बारिक लना फी र-ज-ब व शबा-न व-बल्लगना इला शरि र – मज़ा- न
नफ्ल नमाज़:

रजब की फ़ज़ीलत इन हिंदी रजब महीने की पहली रात में ईशा की नमाज के बाद दस रक्अन नमाज पाँच सलाम से पढे।

हर रकात में सुर फातिहा के बाद सूर काफिरून तीन-तीन मर्तबा और सूर इखलास तीन मर्तबा पढ़े।अल्लाह ने चाहा तो इस नमाज पढने वाले को अल्लाह पाक कयामत के दिन शहीदों में शामिल करेगा.

 और उसके हजार दर्जे बुलंद करेगा।

रजब की दुआ इन हिंदी

लाइला-ह इल्लल्लाहु वह – दहू ला शरी-क लहू लहुल मल्कू व लहुल हम्दु वयु मीतु व हु-व हय्युल ला यमूतु बि- यदिहिल खेरु वह -व अला कुल्ली शैइन कादीर

+ अल्ला हमा लमानी – आ लिमा आइता -त तला मुअती-य लिमा म-न-त वला यन-फअ जल-जदिई अला कुल्लि शैइन कदीर + अल्लाहम्म ला मानि-अलिमा में- कला जदु.

रजब की इबादत


पहली रात को ईशा की नमाज के बाद चार रकात नमाज दो सलाम से पढ़े। हर रकअत में सुर फातिहा के बाद सूर इन्शिराह एक बार सूर इखलास एक बार सुर फलक एक बार और सूर नास एक आर पढे।

 जब दो रकअत का सलाम फेर दे तो कलिम-ए-तोहीद 33 बार, दरूद शरीफ 33 बार पढ़े। फिर दो रकअत की निय्यत बांध पेहली पहली दो रक्अत की तरह पढ़े

 फिर सलाम के सलाम के कलमा ए- तोहीद 33 मर्तबा ओर दुरुद शरीफ 33 मर्तबा पढ़कर अपनी जो भी हाजत हो अल्लाह से मांगे। अल्लाह ने चाहा तो हर हाजत पूरी होगी।


रजब की पहली तारीख को जूमा की नमाज के बाद दो रकात नफ्ल की पड़े। हर रकअत में सूरह फातिहा के बाद सूर इखलास 5-5 मर्तबा पढे।

सलाम के बाद अपने पिछले गुनाहो से तौबा करे अल्लाह ने चाहा तो इस नमाज के पढने वाले के गुनाह माफ हो जायेगे

 और उसकी मगफिरत हो जायेगी।

रजब की इबादत खास जुमा की


रजब महीने की जुमा की हर रात को इशा की नमाज के बाद दो रकअत नफ्ल की पढ़े। पहली रकअत में सूरह फातिहा के बाद सुर ब-क-र का अन्तिम रुकुअ “आ- म-नर्रसुलू” से “काफिरीन” तक सात मर्तबा पढ़े।

 फिर दूसरी रक्अत में सूरह फातिहा के बाद सूर हश्र की अन्तिम आयतें *हु-वल्लाहुल्लजी” से “हाकीम” तक सात मर्तबा पढे।

 फिर सलाम फेरने के बाद अल्लाह से जो भी मांगेगा उसकी वह हाजत पूरी होगी। हर मुराद के लिये यह अफजल नमाज है।

लै लतुर्रा गायब : यह रात इसी महीने में आती है महीना के पहले जुमा की रात का नाम है

इस रात में मग्रिब की नमाज के बाद 12 रकअत नफ्ल की छ सलाम से अदा करे। हर रक्अत में सूर फातिहा के बाद सूर कद्र तीन बार और सूर इख्लास 12 मर्तबा पढे। सलाम फेरने के बाद सत्तर मर्तबा इस दुरूद को पढ़ें।

अल्लाहुम्म सल्लि अला मु-हम्मदि निन्नबिध्यिल् उम्मी व- अला आलिही व-सल्लिम्

फिर सज्दा में जाकर 70 मर्तबा इसे पढे

सब्बुहुं कुद्दुसुन रब्बुल मलाईकती वर्रूही

फिर सर उठाये और नीचे की दुआ को 70 मर्तबा पढें

रबिग फिर वर्- हम व-तजा-वज् अम्मा त-लमु इन्न-क अन्त् अरजुन् अञु-जमु
फिर दूसरा सज्दा भी इसी प्रकार करें, फिर जो भी माँगेगा वह कुबूल होगा।

रजब महीने के पहले जुमा को जुहर और अस के दर्मियान चार रक्त नमाज एक सलाम से पढ़ें।

 हर रक्अत में सूरः फातिहा के बाद आयतल कुर्सी सात मर्तबा, सूर इख्लास पाँच मर्तबा पढ़े। फिर सलाम फेरने के बाद 25 मर्तबा यह दुआ पढ़े।

लाहो-ल वला कुव्वता इल्ला बिल्लाहिल कबीर मु-तआलि

फिर 100 मर्तबा यह इस्तिगफार पढ़े।

अस्- अस्तागफिर अल्लाह लाइला-ह इल्ला हु-व अला-हय्यूल हकय्यूमु गफ्फारुज्जुनूबिव-सत्तारुल अयूबि व-अतूबु इलैहि

इसके बाद 100 मर्तबा दरूद शरीफ पढ़कर जो भी दुआ करे, चाहे दीनी हो या दुनियावी, अल्लाह ने चाहा तो जरूर कुबूल होगी।


रजब माह की 15वी रात को बाद नमाज इशा दस रकम नमाज़ पांच सलाम से पदे। हर रकअत में सूरह फातिहा के बाद सूर है इख्लास तीन-तीन मर्तबा पढे। फिर सलाम के बाद यह दुआ पढ़:

रजब की दुआ इन हिंदी

ला इला-ह इल्लल्लाह वह-दह ला शरी-क लहू लहुल् मुल्कु व लहुल हम्दु युहयी वयु मितु व-हु-व हय्युन् ला यमूतु बि-यदिहिल खैर, व हु-व अला कल्लि शैइन कदीर + इला- हव्वा -द् अ-ह-दन, स- म-द, फ-दै, व-त-रन् लम् यत्तखि साहि-ब-तब
व-लदा

इस नमाज के पढ़ने वाले के गुनाह ऐसे झड़ेंगे जैसे दरख्त से सूखे पत्ते झड़ जाते हैं।
रजब महीने के किसी जमा की रात को इशा की नमाज के बाद दो रक्अत नफ्ल की नमाज पढे।

 दो रकअत में सूरः फातिहा के
बाद आयतल कुर्सी ग्यारह मर्तबा, सूर: जिल्जाल ग्यारह मतबा, सूरः तकासुर ग्यारह मनाबा पढ़े।

फिर सलाम फेरने के बाद अल्लाह से अपने गुनाहों की माफी माँगे। अल्लाह ने चाहा तो इस नमाज के पढने वाले के तमाम गुनाह माफ करके उसको बख्श देगा।
27 वी रक्त में पढ़े.

२७ रजब की नमाज़ और इबादत

मेराज की रात में नफ्ली नमाज़ : रजब महीने की रात को 12 रक्अत नमाज तीन सलाम से पटे। पहली चार में सूर फातिहा के बाद सूर कर तीन-तीन मर्तबा हर रवअत और सलाम फेरने के बाद सत्तर सेवा यह दुआ पदे

लाइला- इल्लल्लाहुल मलिकुल हक्कुल मुबीन दूसरी चार रक्अत में सूरह फातिहा के बाद सूर नही तीन तौन मर्तबा हर रक्अत में पढ़े और सलाम फेरने के बाद 70 मर्तबा यह दुआ पढ़े


इन्न-के कविय्युन, मुआीनुन वाहिदुन दनीलुन बि-हविक इख्या- क नअबुदु व इय्या- क नू – तनु तीसरी चार रक्अत मर्तबा हर रक्स में पढे। इनशा-अल्लाह तआला जो हाजत होगी सूर, फातिहा के बाद सूर इस्लामी तीन-निन पूरी होगी।

रजब महीने की 27 तारीख को जुहर की नमाज के बाद चार रकअत नफ्ल एक सलाम से पड़े। पहली रकअत में सूर फातिहा के बाद सूरह कद्र तीन मर्तबा।

दूसरी रकअत में सूरह फातिहा के बाद सूर3 क्लास तीन मर्तबा, तीसरी में सूरह फ-लक तीन मर्तबा, चोथी में सूर नास तीन मर्तबा पढ़े। सलाम फेरने के बाद दरूद शरीफ 100 मनबा पढे। यह नमाज हर मुराद के लिये बहुत अफजल है।

रजब महीने के आखिर में दस रकअते पाँच सलाम से पढे। हर

रक्त में सूरः फातिहा के बाद सूर का फिस्न तीन बार, और सूर क्लास तीन मितवा पढे, फिर सलाम फेरने के बाद हाथ उठाकर यह मुबारक दुआ पढ़े।

लाइला-ह इल्लल्लाहु वह- दहु ला शरी-क लहू लहुल मुलकु व- लहुल हम्दु युही वयुमीन् वहु-व हप्युन ला यमूतु बि-यदिहिन् वैरू, बहु-व अला कुल्लि शैइन कदीर् + व-सल्लल्लाहु अला सय्यिदिना मु- हम्मदिन् व- अला आलि मित्ताहिरी-न + बना हो-ल वला कव्व-त इल्ला चिल्लाहिन् अनिथ्य न् अजीमि०)


फिर अपने रब से अपनी हाजत मागो। तुम्हारी दुआ कुबूत होगी और अल्लाह पाक तुम्हारे और राजस्व के ध्यान सत्तर ्वन्दक सवाई) रुकावट के लिये कर देगा

ओर हर खाई की चोडाई 500 वर्ष की होगी। निकलेगा। यह हदीस जब सलमान रजि0 ने नुनी तो रोने लगे और इनने सवाब मिलने के शुक में सज्दे में गिर पड़े।

 और हर रकअत के बदले एक हजार रवअन का सवाब मिलने के शक में सज्दे में गिर पड़े।


वज़ीफ़ा तीन मर्तबा

रजब महीने  इस महीने की पहली तारीख से हर नमाज के बद

इस दुआ को पढ़ने की बही फजीलत आनो है। अस्- तफिरुल्ला-हल अजी-मल्लजी लाइला- इलाहु-कन

हय्युल् कप्यूम + इलेहि तो-बनु अवृदिन् जालिमिन न प्ुलि- कु नफ- सह जरव्वला नफ-अन् वला मो-नन् ना ह य म् बर नुशूर


उस माह की 15 तारीख का किसी नमाज के बाद एक मतंबा नीचे दुआ पदना अपजल है। इस दुआ के पटने में ना उनकी तमाम बुराइयों को मिटा कर नेकिये में बदल देगा।

असनगफिरुल्ला-हल्लजी ला इला-ह इल्ला ु-प एन-एन दश्यूमु] गफ्फारुज्जुनूवि, सत्नार्त अयूवि व- अनुहदलेह


नफ्ली रोजा : नबी करीम सल्लल्लाहु अलैहि व सल्लम नेफरमाया : रजब महीने के रोजो की बड़ी फजीलत है। ओर सबसे

अधिक 27 के रोजे का बड़ा सवाब है। इस दिन रोजा रखने से कव के अजाब और दोजख की आग से सुरक्षित रहेगा। इस माह के एक रोजे का सवाब

और दिन के हज़ार रोजों के सवाब के बराबर है।

Hazrat muhammad ﷺhistory in hindi हज़रत मुहम्मद इतिहास हिंदी

hazrat muhammadﷺhistory in hindi हज़रत मुहम्मद इतिहास हिंदी1
hazrat muhammadﷺhistory in hindi हज़रत मुहम्मद इतिहास हिंदी1

Hazrat muhammad history in hindi हज़रत मुहम्मद इतिहास हिंदी में aap k aane se pehle history of makka seerat ke awwalin istelaahi ma’ani Hazrat muhammad history sallallahu alaihi wasallam ke magaazi (jango ke halaat) aur arab sawaaneh(waaqiyaat) he,(daaerah ma’areful islaamiya(urdu), jild-11, safa-506) .

kya mana Hazrat muhammad Seerat ke

ulmaae mohaddisheen wa fuqha ‘magaazi wa siyar’ ke unvaan ke tehat me faqat gazwaat(jange) aur iske muta’aliq bayaan karte the magar


Lafz ‘seerat’ dar-asl sara, yaseero, sayran wa maseeran se nikla he jiske lugvi ma’ani he tareeqa, chalna, niz(aur) qisse aur waaqiyaat bayaan karne ko bhi seerat kehte he.
(daaerah ma’areful islaamiya(urdu), jild-11, safa-505)

seerate nabaviyya ke musannifin(writers) ne is unvaan ko is qadr wus’at(lambai) de di ki Hazrat muhammad sallallahu alaihi wasallam ki wilaadat e ba sa’adat se wafaat e aqdas tak ke tamaam maraahile hayaat, zaat wa sifaat,

Aapke din raat aur tamaam woh chize jinko aapki zaate wala sifaat se ta’aluqaat ho khwaah woh insaani jindagi

ke mu’aamlaat ho ya nabuwwat ke mo’jizaat ho in sab ko ‘kitaabe seerat’ hi ke abvaab wa fusul aur masaail shumaar karne lage.
( seerate mustafa Hazrat muhammad ﷺ, safa-39)

Arab ki naam rakhne ki wajah


Arab ki wajah tasmiya ke muta’aliq mukhtelaf (alag alag) raay he, ahle lugaat kehte he ki arab aur airaab ke ma’ani fasaahat (baat me khubi wa ta’abir payi jati he) aur zuban-aawri (zuban me mahaarat) ke he,

Aur chunki ahle arab apni zubaan-aawri ke saamne tamaam duniya ko heinch(kuchh bhi nahi) samajte the is liye unhone apne aapko “arab” aur duniya ki tamaam qoumo ko “ajam”(gunga) keh kar pukaara,

Baaz ki raay he ki arab asal me “arbata” tha, arab ke ma’ani saami zabaano me dasht(maidaan) aur sahraa(registaan) ke he aur chunki arab ka bada hissa dasht wa sahraa he is liye tamaam mulk ko “arab” kehne lage.
( seerate mustafa Hazrat muhammad jane rehmat ﷺ, jild-1, safa-125)

Mulke arab kyu kaha jata he jaane

Ye barre aazam asea ke junub(south) magrib me waaq’e he chunkiis mulk ke tino taraf samundar ne aur chouthi taraf se daryaae furaat ne jazire ki tarah gheir rakha he is liye is mulk ko “jaziratul arab” bhi kehte he, iske shomaal(north/uttar) me sham wa iraaq,

Magrib(west/pachhim) me bahre ahmar(buheira e kulzum) jo makka e muazzama se ba-janibe magrib takriban sattar(77) kilometre ke faasle par he.

Aur junub(south/daksin) me bahre hind aur mashriq(east/purab) me khalij amaan wa khalij faaras he, is mulk me qaabile zara’at kam he aur iska kaseer hissa pahaado aur registaani sahraao par mustaml he.
(taarikhe doulul arab wa islaam, jild-1, safa-3)

Ulma e jugraafiya(zameen ki satah ki shaklo surat ka ilm rakhne waale ulma) ne zameeno ki tabai-shakht(qudrati banaawat) ke lihaaz se is mulk ko 8 hisso me taksim kiya he.

1) hijaaz, 2) yaman, 3) hazarmot, 4) mahra, 5) amaan, 6) bahrin,
7) nazd, 8) ahqaaf.
(taarikhe doulul arab wa islaam, jild-1, safa-3)

Arab ke mazaahib Hazrat muhammad alaissalam ke aane se pehle

Arab me islam se pehle mukhtelaf (alag alag) mazaahib the, baaz ka khyaal tha ki jo kuchh he zamana ya fitrat (qaanune qudrat) he, khuda koi chiz nahi,

Inhi lougo ki nisbat qurane majeed me he
“aur ye loug kehte he ki jo kuchh he humaari duniya ki zindagi se hum marte aur jeete he aur hum ko maarta he to zamana maarta he”
(surahtul jasiya, aayat-24)

Baaz khuda ke qaayal the lekin qayaamat aur jaza aur saza ke munkir the, unke muqaable me qurane majeed ne qayamat ke saboot par is tarah istedlaal kiya he
“kehdo ki wahi dobara zinda karega jisne pehli dafa peida kiya tha”
(surah yaasin, aayat-79)

Unka khyaal tha ki agar koi paigambar ho sakta he to usko farishta hona chahiye jo haajat e insaani(insaani zaruriyaat) se munazza(paak) ho.

“kehte he ki kya khuda ne aadmi ko paigambar bana kar bheija he”
(surah bani israail, aayat-94)

Umuman(aksar) loug but-parast the wo buto ko khuda nahi samajhte the balki kehte the ki but(murti) khuda tak pahonch ne ka zariya he.
“hum un buto ko sirf is liye pujte he ki humko khuda se qareeb karde“
(surahtul zumur, aayat-3)

Qabila e hameer jo yaman me rehta tha aaftaab-parast (suraj ki puja karta) tha, kenaana chaand(moon) ko pujte the, qabile e bani tameem ubraan ki ibaadat karta tha.

Isi tarah qais setaara e sheeri ki, qabila e asad otaarid(mercury) ki aur lakhum wa juzaam mushtari (suraj ke baad sabse bada setaare) ki parastish(puja) karte the.
(seerate mustafa jane rehmat in hindi ﷺ, jild-1, safa-132,133)

Arab me nasraaniyat,yahudiyat aur majusiyat
Ye 3no mazhab ek muddat se arab me raaij(jaari) ho chuke the, allama ibne qutaiba ne ma’arif me likha he ki qabaaile rabi’aa wa gesaan nasraani the,

qaza’a(qabila e qaza’a) me bhi is mazhab ka asar paya jata tha, nasraaniyat ko is qadr taraqqi (haasil) ho chuki thi ki khud makka e moazzama me ayse loug moujud the

(masalan warqa bin noufeil) jo ibraani zabaan me injeel ko padh sakte the, muta’adid (kayi) ayse loug the jinhone sham(mulke sham) me ja kar ta’alim payi thi,

Madeena e munawwara me yahud ne pura galba(qaabu) pa liya tha aur touraat ki ta’alim ke liye muta’adid (kayi) darsgaahe qaayam thi jinko beitul madaaris kehte the, qilla e kheibar ki tamaam aabadi yahud thi,

Ahle kitaab ki riwaayate makka me is qadr rivaaj pa chuki thi ki Hazrat muhammad history in hididi me bata raha hu par jab quraan naazil huwa tha

aur isme bani israail ke waaqiyaat mazkur(bayaan) hote the to kuffar bad-gumaani karte the ki koi yahudi ya isaayi aapko sikhata he..,

Qurane kareem Hazrat muhammad alihissalam par nazil hua us me me he .
“aur beishak hum jaante he ki woh kehte he ye to koi aadmi sikhata he”(surah nahal, aayat-103)

Qurane kareem me is khyaal ka ibtaal(radd) kar diya gaya he,aur qabila e banu tameem majusi tha, (seerate mustafa Hazrat muhammad ﷺ, jild-1, safa-135,136)

Aqeeda e touhid aur arab


Arab-go(arab ke loug) qariban sabke sab but-parast the lekin uske sath ye ayteqaad (yaqeen) unke dil se kabhi nahi gaya ki asali khuda e bartar aur chiz he aur wahi tamaam aalam ka khaaliq he, is khaliqe akbar ko woh allah kehte the quraane majeed me he

“aur agar tum unse puchho kisne banaaye aasmaan aur zameen aur kaam me lagaaye suraj aur chand to zarur kahenge allah ne to kaha undhe jate he” (surahtul ankaboot, aayat-61)

“fir jab kashti me sawaar hote he allah ko pukaarte he ek usi par aqeeda la kar fir jab wo unhe khushki ki taraf bacha lata he jabhi shirk karne lagte he”
(surahtul ankaboot, aayat-65)

Quran e kareem ne 1400 pehle jis haqiqat ka izhaar kiya he aaj tehqeeqaat aasaare qadeema bhi uski tasdeeq karti he.
(seerate mustafa jane rehmat ﷺ, jild-1, safa-134,135)

Arab me but-parasti ka rivaaj aam hona

Sabse bada but(murti) habal tha, jo ka’ba ki chhat par mansub(rakha) tha, quraish ladaaiyo me uski jai pukaarte the, arab me but-parasti ka baani(shuru karnewala) ek shaksh amr bin lahi tha,

uska asli naam rabiaa bin haarsa tha, arab ka mashoor qabila khiza usi ki nasl se he, amr se pehle jarhum ka’aba ka mutavalli(trustee) the.

Amr ne lad kar jarhum ko makka se nikaal diya aur khud haram ka mutavalli ho gaya, woh ek dafa sham(mulke sham) ke kisi shahar me gaya, waha ke lougo ko but poojte deikha to puchha ki inko kyu pujte ho..?

Unhone kaha ye haajat-rawa (zarurat puri karnewala) he, ladaaiyo me fatah(kaamyaabi) dilata he, qahat(sukha) padhta he to paani barsaate he, amr ne chand(kuchh) but unse le liye aur la kar ka’aba ke aas-paas qaayam kiye, ka’aba chunki arab ka markaz tha.

Is liye tamaam qabaail(qabilo) me but-parasti ka rivaaj ho gaya, unme sabse qadeem(purana) but “manaat” tha,

ye samandar ke kinaare qadir ke qarib nasb(rakha) tha, madeena ke loug isi par qurbaani chadhate the aur jab ka’aba ka hajj karke aate the to ahraam yahi utaarte the,

Yaaqut humvi ne zikre makka me likha he ki arab me but-parasti ki aaam isha’at(tablig) ki wajah ye hui ki qabaail e arab(arab ke qabile) jo tamaam atraaf(simto/taraf) se hajj ko aate the,

waapas jate hue haram ke pathharo ko utha leite the aur unko asnaame ka’aba(ka’aba ka but/murti) ki surat par taraash(bana) kar unki ibaadat karte the.
( seerate mustafa in hindi jane rehmat ﷺ, jild-1, safa-133, 134)

Ahle arab ki quwwate haafeza (yaad-daasht/yaad rakhne ki taaqat)
Fahm wa farasat ki ne’amat ke alawa allah ta’ala ne ahle arab ko be-panah quwwate haafeza arzani farmayi thi, agarche wo likhne aur padhne se aadi the, lekin apni yad-dash ke bal bute par unhone apni jango aur digar aham waaqiyaat ki tafsilaat(waazeh bayan) ko mahfuz rakha.

Woh sirf apne silsila e nasab (khandaani silsila) se hi puri tarah ba-khabar na the, balki apne ghoudo(horse) ke naam aur unke nasab naamo ko puri tarah jante the,

jo ghoda maidaane jang me geir-ma’muli, suja’at (bahaduri) aur kaar-kardgi(kaam ki khubi) ka muzaahira(izhaar) karta uske nasab se wo puri tarah waaqif rehte the,

Unke tehwaro me jo adabi mehfile muna’aqid hoti thi jinme door-daraaz se aaye hue fush’haa wa balga’a apne qaseede sunaate ya apne khitaab se lougo ke dilo ko mouh leite,

soonne wale ek baar soonne se woh pura qaseeda aur pura khutba azbar(hifz/yaad) kar leite, fir woh is se aage riwaayat karte rehte,

Har shayar ka ek ravayya huwa karta jis ka kaam ye tha ki shayar ki zubaan se nikalne wala har sheir woh yaad kar leita,

Unke ha shahad(honey) ke 80 naam he, saanp ke 200, sheir ke 500, unt ke 1000, talvaar ke bhi 1000 aur aalam wa masaaib(bahot zyada musibate aur pareshaniyo) ki ta’abir ke liye 4000 alfaaz he,

In tamaam asma’a(naam) ko yaad kar leina qawi haafza (mazbut yaad-daasht) ke bageir mumkin nahi, ahle arab ko qudrat ne jo zehaanat(samajhdaari) aur quwwate haafza ataa farmaayi thi iska inkaar mumkin nahi.
( seerate mustafa jane rehmat ﷺ, jild-1, safa-142,143)

Arab mazahib me be-ahtedaliya
Jeisa ki (aage) bayan huwa arab me tamaam mashoor mazaahib the, yahudiyat bhi, nasraaniyat bhi, majusiyat bhi, haneefiyat bhi aur ilhaad(kufr) bhi,

Buto par aadmiyo ki qurbani chadhayi jati thi, baap ki mankuha (zouja/bivi) beite ko wiraasat me milti thi, haqeeqi behno se ek sath shadi jaiz thi, azwaaj (biviyo) ki koi hadd na thi, qemaar-baazi(juwa), sharab-khori, zina-kari ka rivaaj aam tha,

be-hayaai ki ye haalat ki sabse bada namur shayar umro qais jo shahzada bhi tha, qasida me apni fufizad bahen ke sath apni badkaari ka qissa maze le le kar bayan karta he aur ye qasida ka’aba par aaaviza (latka) kiya jata he,

Ladaaiyo me lougo ko zinda jala deina, musturaat(aurato) ka peit chak(chir) kar daalna aur be-kashur baccho ko maarna umuman jaiz samjha jata tha,

Ye haalat sirf arab ke sath makhsus (khas) na thi, balki puri duniya me yahi taarikhi(andhera) chhayi hui thi, ( seerate mustafa jane rehmat ﷺ, jild-1, safa-138,139)

Kya is zulmat ko mitaane ke liye ek aaftaab ki zarurat na thi..??

Bus usi aaftaab ko huzoor nabi e kareem sallallaho alayhe wasallam kaha jata he.

Ahle arab aur mazhabe haneefi

Deene ibhrahim alaihissalam ki ummul usool touhid khalis thi, zamana ke imtedaad (khinchaao) aur jahaalat ke andhero se ye usool agarche shirk-aalud(shirk me mubtala) ho gaya tha, yaha tak ki khud khana e ka’aba me buto ki parastish (ibaadat) hoti thi,

Taaham(fir bhi touhid ka usul) bilkul fana nahi ho sakta tha, jo loug saahibe basirat the unko ye nazariya nafrat-angez(nafrat ke qaabil) ma’alum hota tha ki insaan aaqil.

Jamad(bejaan chizo) ke saamne sar jhukaaye, is bina par but-parasti ki buraai ka khyaal bahot ke dil me aaya,

lekin iska taarikhi zamana huzoor sarware kounein sallallaho alayhe wasallam ki bee’sat(risaalat ka zamaane) se kuchh hi pehle shuru hota he,

Ibne ishaaq ne likha he ki ek dafa kisi but ke salana meila me warqa bin noufeil, abdullah bin hajash, usmaan bin huris aur zaid bin amr bin noufeil shareek the.

In lougo ke dil me daf’atan(achaanak) ye khyaal aaya ki ye kya beihuda-pan he ki hum ek patther ke saamne sar jhukate he jo na sunta, na deikhta he, na kisi ko nukshan kar sakta he aur na kisi ko faayda pahoncha sakta he, ye 4ro quraish ke khandaan se the,

Zaid deene ibhraahimi ki talaash me sham(mulke sham) gaye, waha yahud aur isaayi paadariyo se mile, lekin kisi se tasalli nahi hui isliye is ijmaali ayteqaad(achhe yaqeen) par iktefa kiya ki “mai ibhraahim ka mazhab qabool karta hu”

Ahle arab ladkiyo ko zinda dafn kar deite the, zaid hi pehle shaksh he jinhone is rasm ki mumaanat(rok-tok) ki, jab koi shaksh aysa iraada karta to woh ja kar us ladki ko maang leite aur khud uski parwarish karte,

Usi zamaane ke qareeb umayya bin abi salt ne jo taaif ka raees aur mashoor shayar tha, but-parasti ki mukhaalifat ki, umayya ne zamaana e jaahiliyat me aasmaani kitaabe padhi thi aur but-parasti chhod kar deene ibhraahimi ikhteyaar kar liya tha,

Ye amr(kaam) aksar riwaayato se saabit he ki arab aur khususan makka aur madeena me muta’

adid (kayi) loug but-parasti ke munkir ho gaye the aur millate ibhraahimi (deene ibhraahimi) ki justaju(talaash) me the, ye is liye ki mujaddid e millate ibhrahim (ya’ani huzoor nabi e kareem sallallaho alayhe wasallam) ke zahoor ka waqt qareeb aa gaya tha.
(seerate mustafa jane rehmat ﷺ, jild-1, safa-136-138)

Bacchiyo ko zinda dafna deina

Ek intehaai zaalimana aur sang-dilana(be-raham) rasm arabo me raaij thi aur jisko baaise izz wa sharf (izzat wa buzurgi) samjha jata tha,

Woh “wa’adul banaat” ki rasm thi ya’ani jab kisi ke ha bacchi peida hoti to unke ha saffe maatam (maatam ki line) bichh jati aur jab woh chand saal ki ho jati to baap usko behtareen kapde pehnata, muziyyan wa aaarasta(taiyyar-sajha) karke jangal me le jata,

Apne haatho se ek gehra gad-dha khoudta fir usme dhakka de kar us bacchi ko feink deita

aur us par mitti daal kar us gad-dhe ko bhar deita, woh bechari chinkhti-chillati, ruhjati, lekin us sang-dil(patther dil) wa saffak(be-raham) baap par zara asar na hota,

Beitiyo ko zinda dargour(dafn) karne ki ye qabeeh(buri) rasm taqriban arab ke tamaam qabaail (qabeelo) me kam wa beish(thodi bahot) raaij thi, lekin banu tameem me iska revaaj bahot zyada tha,

Islaam ne is zaalimana rasme-bad ki mukhaalifat ki aur baccho ki peidaish wa parwarish par sawaab wa jannat ka mus-da diya aur loug ju ju islaam aur Hazrat muhammad sallallahu alayhe wasallam ke qareeb aate gaye,

maraasim jaahiliyat(jahaalat se bhari rasmo) se beizaari badhti gayi aur islaam ke daamane rehmat me loug aafiyat (salaamati) mehsus karne lage,

jo loug islaam se pehle mujassam khudaao ke saamne sar teka karte the woh khuda e waahid ke parastaar ban gaye.
( seerate mustafa Hazrat muhammad ﷺ, jild-1, safa-158-160)

Arab me shadi biya ke tariqe :-


Shareef qabaail(qabeelo) me to shaadi-biyaah ka yahi tareeqa tha jisko islaam ne bhi jaiz qarar diya ki ladke ke varsa ladki ke paas jate aur unse rishte ki darkhwaast karte.

Aur agar woh unki is darkhwaast ko qabool karte to ladke ke rishtedaar azhad mamnun (behad ahesaan-mand) wa shukr guzaar hote,

ladki ka mahar muqarrar kiya jata majlis nikaah munaqqid hoti aur ladki ke waalidein (maa-baap) neik tamannao ke sath apni ladki ko rukhsat karte,

Lekin is nikaah ke alaawa rishta e zoujiyat(nikaah) ke ineqaad ke aur bhi muta’adid (kayi) tareeqe raaij the, iski mukhtelaf surate thi..

1) mankuha aurat(bivi) jab ayyame haiz(haiz ke dino) se faarig hoti to uska khaawand (shohar) kisi shuja’a(bahadur) ya shakhi aadmi ki taraf usko bheijta.

aur usko ijaazat deita ki uske sath hum-bistari kare aur us se uska maqshad ye hota ki ek naamur aadmi ke nutfe se uski bivi ke shikam se jo baccha peida hoga.

Woh bhinaamur(brilliant) hoga aur usko ek naamur beite ka baap banne ka ayzaaz haasil ho jayega,

ye surate haal dar-haqiqat nikaah ki nahi, lekin ahle arab isko nikaah se ta’abir karte the,

2) dusra tareeqa ye tha ki 8-9 aadmi ek aurat ke paas ekhatthe hote aur uski raza se uske sath moqaarebat(milan) karte,

agar is moqaarebat se hamal thehar jata to jab baccha peida hota to chand roz(din) baad un 8-9 aadmiyo ko aurat bula bheijti thi,

Unme se kisi ki majaal na hoti ki woh aane se inkaar kare, jab woh uske paas ekatthe ho jate to woh kehti ki jo kuchh tumne kiya use tum jante hi ho, us fe’al(kaam) se meire ha baccha peida huwa he,

Fir unme se jiska naam chahti (naam) le kar kehti ki ye teira baccha he, us aadmi ki majaal na hoti ki woh inkaar kare,

us bacche ko us aadmi ki nasl se mulhaq(jod) kar diya jata, ye us waqt hota jab paida hone wala beita hota aur agar beiti peida hoti to fir woh na unko bulaati na kisi ki nisbat karti,

Kyuki use ilm hota ki ahle arab bacchiyo ko azhad(behad) na pasand karte he aur baaz apni jaiz bacchiyo ko zinda dargour karne se baaz nahi aate,

ayse mu’aashre (insaani maahol) me ek na-jaiz bacchi ka boujh uthane ke liye kon taiyyar hoga, is liye woh khamosh rehti,

3) ek tareeqa ye bhi tha ki badkaar aurate apne makaano ke upar jhande lehrati, har shaksh ke liye roz wa shab(raat aur din) unke darwaaze khule rehte

aur badkaari ka karobaar jari rehta, agar koi baccha peida hota to fir qeyafa shanaas(shaklo-surat ki pehchaan rakhne wale) ko bulaya jata aur jiski taraf woh uske nasab ki nisbat kar deita uska woh farzand(beita) qarar pata,

4) poshida nikaah :- aysi badkaari jo lougo ki aankho se ujhal(chhipi) ho woh buri nahi samajhi jati thi, lekin aysi badkaari jiska aam charcha huwa aur khulam-khula huwa usko aiyb aur kamingi samjha jata tha,

5) nikaahe muta’a :- iska bhi aam rivaaj tha, isme gawaavo ke bageir aurat aur mard muqarrar waqt ke liye muayyana(taiy kiye gaye) maal ke evaz(badle) biyaah kar leite the aur miya-bivi ki heishiyat se zindagi basar karte the,

6) nikaahe badal :- unke ha ye tareeqa bhi tha ki 2 mard aapas me ye taiy kar leite, ek dusre ko kehta ki tu apni aurat ko meire paas bheij de mai apni bivi ko tumhaare paas bheij dunga,

7) nikaahe shegaar :- ek aadmi apni ladki ka biyaah kisi mard ke sath kar deita, is shart par ki woh mard apni beiti ya bahan uske nikaah me de deiga aur dono apni biviyo ko maher wageira ada nahi karenge,

Ye chand tareeqe the jo unme muravvaj(ja’ari) the aur jis par kisi ko koi bhi mihtam(pareishan) nahi karta tha.


(seerate mustafa Hazrat muhammad ﷺ, jild-1, safa-155-157) .suscribe our chennel

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11wi shareef ka amal 1 saal tak jadu se nijat

Arabic Books on the Justification of eide Milad

Arabic Books on the Justification of eide Miladالمؤلفات في المولد النبوي الشريف
1. الأحدب الطرابلسي: إبراهيم بن السيد علي الطرابلسي الحنفي نزيل بيروت توفي برجب سنة 1308 ثمان وثلاثمائة وألف. منظومة في مولد النبي صلى الله عليه وسلم.
2. الغرناطي: أحمد بن علي بن سعيد الغرناطي الأندلسي المالكي المتوفى سنة 673 ثلاث وسبعين وستمائة صنف تاريخ غرناطة. ظل الغمامة في مولد سيد تهامة.
3. ابن حجر الهيتمي: أحمد بن محمد بن محمد بن علي بن حجر الهيتمي شهاب الدين المكي الشافعي ولد سنة 899 وتوفي سنة 974 تحرير الكلام في القيام عن ذكر مولد سيد الأنام
four. السيواسي: أحمد بن محمد بن عارف شمس الدين أبو الثناء الزيلي الرومي السيواسي الحنفي الصوفي المتوفى سنة 1006 ست وألف مولد النبي صلى الله عليه وسلم.
Five. أحمد الآمدي: أحمد بن عثمان الديار بكري الآمدي الحنفي الشاعر المتخلص بأحمدي ولد سنة 1100 وتوفي سنة 1174 أربع وسبعين ومائة وألف له مولد النبي صلى الله عليه وسلم.
6. المرزوقي: السيد أحمد بن محمد بن رمضان أبو الفوز المدرس في الحرم المكي له بلوغ المرام لبيان ألفاظ مولد سيد الأنام في شرح مولد أحمد البخاري فرغ منها سنة 1281.
7. الحبيشي: أبو بكر بن محمد بن أبي بكر الحبيشي الأصل الحلبي المنشأ والوفاة تقي الدين الشافعي بسطامي الطريقة توفي سنة 930 الكواكب الدرية في مولد خير البرية.
Eight. البرزنجي: لسيد جعفر بن إسماعيل بن زين العابدين ابن محمد البرزنجي الحسيني مفتي الشافعية بالمدينة المنورة توفي بها سنة 1317 سبع عشرة وثلاثمائة وألف. من تصانيفه الكوكب الأنور على عقد الجوهر في مولد النبي الأزهر صلى الله عليه وسلم.
Nine. خليل بن كيكلدي بن عبد الله لاعلائي أبو سعيد الدمشقي الشافعي مدرس الصلاحية بالقدس ولد سنة 694 وتوفي سنة 761 إحدى وستين وسبعمائة له من التصانيف: الدرة السنية في مولد خير البرية.
10. الراوندي: أبو الحسن سعيد بن هبة الله بن الحسن الراوندي الشيعي قطب الدين المتوفى سنة 673 ثلاث وسبعين وخمسمائة. له من التصانيف: جني الحنتين في مولد العسكرين.
Eleven. البروسوي: سليمان بن عوض باشا بن محمود البرسوي الحنفي كان إماماً في دائرة السلطان بايزيد العثماني توفي في حدود سنة 780 ثمانين وسبعمائة. له مولد النبي صلى الله عليه وسلم.
12. سليمان بن عبد الرحمن بن صالح الرومي الكاتب أحد رجال الدولة المتخلص بنحيفي توفي سنة 1151 إحدى وخمسين ومائة وألف. من تصانيفه: مولد النبي صلى الله عليه وسلم منظومة تركية.
Thirteen. يوسف زاده الرومي: عبد الله حلمي بن محمد بن يوسف ابن عبد المنان الرومي الحنفي المقري المحدث المعروف بيوسف زاده شيخ القراء. ولد بأماسية سنة 1085 وتوفي سنة 1167. له منن التصانيف: الكلام السني المصفى في مولد المصطفى.
14. بدائي الكاشغري: عبد اله بن محمد الكاشغري المتخلص بندائي النقشبندي الزاهدي نزيل قسطنطينية يدرس بها ويعلم الطريقة النقشبندية توفي في صفر من سنة 1174 أربع وسبعين ومائة وألف. له مولد النبي صلى الله عليه وسلم.
15. سويدان: عبد الله بن علي بن عبد الرحمن الدمليجي الضرير المصري الشاذلي النحوي الشافعي المعروف بسويدان توفي سنة 1234 أربع وثلاثين ومائتين وألف صنف: مطالع الأنوار في مولد النبي المختار صلى الله عليه وسلم.
16. النحراوي: عبد الرحمن بن محمد النحراوي المصري الشهير بالمقري المتوفى سنة 1210 عشر ومائتين وألف. له حاشية على قصة المعراج للمدابغي. حاشية على مولد النبي للمدابغي.
17. لدمشقي: عبد الفتاح بن عبد القادر بن صالح الدمشقي أبو الفتح الخطيب الشافعي ولد سنة 1250 بدمشق وتوفي بها في محرم من سنة 1305 خمس وثلاثمائة وألف له من التصانيف: سرور الأبرار في مولد النبي المختار صلى الله عليه وسلم.
18. العيدروسي: محيي الدين عبد القادر بن شيخ ابن عبد الله بن شيخ بن عبد الله العيدروسي أبو بكر اليمني الحضرمي ثم الهندي ولد سنة 987 وتوفي سنة 1038. من تصانيفه: المنتخب المصفي في أخبار مولد المصطفى.
19. أشرف زاده البرسوي: عبد القادر نجيب الدين ابن الشيخ عز الدين أحمد المعروف بأشرف زاده البرسوي الحنفي المتخلص بسري شيخ زاوية القادرية بأزنيق المتوفى سنة 1202 من تصانيفه: مولد النبي صلى الله عليه وسلم منظومة تركية.
20. الأدرنةوي: الشيخ عبد الكريم الأدرنة وي الخلوتي المتوفى سنة 965. خمسو ستين وتسعمائة له مولد النبي صلى الله عليه وسلم منظوم تركي.
21. المرداوي: علي بن سليمان بن أحمد بن محمد المرداوي علاء الدين أبو الحسن المقدسي شيخ الحنابلة بدمشق المتوفى سنة 885 خمس وثمانين وثمانمائة له: المنهل العذب القرير في مولد الهادي البشير النذير صلى الله عليه وسلم.
22. النبتيني: علي بن عبد القادر النبتيني ثم المصري الحنفي الموقت بجامع الأزهر بالقاهرة المتوفى سنة 1061 إحدى وستين وألف من تصانيفه: شرح على مولد النجم الغيطي.
23. البرزنجي: السيد علي بن حسن البرزنجي المدني الشافعي. له: نظم مولد النبي صلى الله عليه وسلم لأخيه جعفر البرزنجي توفي في أواخر القرن الثاني عشر.
24. ابن صلاح الأمير: السيد علي بن إبراهيم بن محمد بن إسماعيل بن صلاح الأمير الصنعاني الأديب الزيدي ولد سنة 1171 وتوفي في حدود سنة 1236 ست وثلاثين ومائتين وألف. له تأنيس أرباب الصفا في مولد المصطفى .
25. باعلوي: عمر بن عبد الرحمن بن محمد بن علي بن محمد بن احمد باعلوي الحضرمي صاحب الحر؟ المتوفى سنة 889 تسع وثمانين وثمانمائة له: كتاب مولد النبي صلى الله عليه وسلم.
26. الجزائري: محمد بن عبد الله بن محمد بن محمد بن أحمد ابن أبي بكر العطار الجزائري المتوفى سنة 707 سبع وسبعمائة له المورد العذب المعين في مولد سيد الخلق أجمعين. نظم الدرر في مدح سيد البشر صلى الله عليه وسلم.
27. الكازروني: محمد بن مسعود بن محمد سعيد الدين الكازروني المتوفى سنة 758 ثمان وخمسين وسبعمائة من تصانيفه: مناسك الحجز المنتقى من سير مولد النبي المصطفى صلى الله عليه وسلم فارسي.Hazrat umar farooq History and biography
28. ابن عباد الرندي: محمد بن إبراهيم بن أبي بكر عبد الله بن مالك بن عباد التعزي نسبا والزندي بلدا أبو عبد الله المالكي الصوفي الشهير بابن عباد ولد سنة 733 وتوفي سنة 792 اثنتين وتسعين وسبعمائة له: مولد النبي صلى الله عليه وسلم.
29. لفيروز آبادي: محمد بن يعقوب بن محمد بن يعقوب بن إبراهيم الفيروز آبادي مجد الدين أبو طاهر الشيرازي ولد بكازرون سنة 729 وتوفي قاضيا بزبيد اليمن سنة 817 سبع عشرة وثمانمائة. صنف من الكتب: النفحة العنبرية في مولد خير البرية صلى الله عليه وسلم.
30. ابن ناصر الدين: محمد ن أبي بكر عبد الله بن محمد الحافظ شمس الدين القيس الشافعي الشهير بابن ناصر الدين الدمشقي ولد سنة 777 وتوفي سنة 842 اثنتين وأربعين وثمانمائة. له من التصانيف: جامع الآثار في مولد المختار، اللفظ الرائق في مولد خير الخلائق، المورد الصادي في مولد الهادي، الجامع المختار في مولد المختار في ثلاث مجلدات.
31. التبريزي: محمد بن السيد محمد بن عبد الله الحسيني التبريزي عفيف الدين الشافعي نزيل المدينة المنورة المتوفى بها سنة 855 خمس وخمسين ثمانمائة. له: مولد النبي صلى الله عليه وسلم.
32. اللؤلؤ ابن الفخر: محمد بن فخر الدين عثمان اللؤلؤي شمس الدين أبو القاسم الدمشقي الكتبي الحنبلي المتوفى سنة 867 سبع وثمانمائة. من تصانيفه: الدر المنظم في مولد النبي المعظم، اللفظ الجميل في مولد النبي الجليل.
33. السخاوي: محمد بن عبد الرحمن بن محمد بن أبي بكر بن عثمان الحافظ شمس الدين أبو الخير السخاوي المصري الشافعي ولد سنة 830 وتوفي مجاورا بالمدينة المنورة سنة 902 اثنتين وتسعمائة. له من التصانيف: الفرخ العلوي في المولد النبوي.
34. ملا عرب الواعظ: اصله من ما وراء النهر ولد بأنطاكية دار البلاد وأسطوطن في بروسة إلى أن مات بها سنة 938 ثمان وثلاثين وتسعمائة. له من التصانيف: مولد النبي صلى الله عليه وسلم .
35. ابن علان المكي: محمد علي بن محمد علان بن إبراهيم بن محمد بن علان بن عبد الملك بن علي بن مباركشاه البكري الصديقي المكي الشافعي ولد بمكة سنة 996 وتوفي بها سنة 1057مورد الصفا في مولد المصطفى صلى الله عليه وسلم .
36. نصوحي الرومي: الشيخ محمد بن نصوح الأسكداري الخلوتي من أحفاد الشيخ شعبان القسطموني الشهير بنصوحي المتوفى في رمضان من سنة 1130 ثلاثين ومائة وألف. له: الجمع الزاهر المنير في ذكر مولد البشير النذير.
37. ابن عقيلة: محمد بن أحمد بن سعيد بن مسعود جمال الدين أبو عبد الله المكي الشهير بابن عقيلة الملقب بالظاهر المتوفى 1150 خمسين ومائة وألف. من تصانيفه: مولد النبي صلى الله عليه وسلم .
38. الخياط: محمد بن محمد المنصوري الشافعي الشهير بالخياط صنف اقتناص الشوارد من موارد الموارد في شرح مولد ابن حجر الهيتمي. فرغ منها سنة 1166 ست وستين ومائة وألف.
39. السيد محمد بن حسين المدني الشريف العلوي الحنفي الشهير بالجفري ولد سنة 1149 وتوفي سنة 1186 ست وثمانين ومائة وألف. له من التصانيف: مولد النبي صلى الله عليه وسلم .
Forty. العدوي: محمد بن عبادة بن بري الصوفي المالكي المعروف بالعدوي نزيل مصر المتوفى سنة 1193 ثلاث وتسعين ومائة وألف. له: حاشية على مولد النبي صلى الله عليه وسلم لابن حجر والغيطي والهدهدي.
41. الشنواني: محمد بن علي المصري الأزهري الشافعي المعروف بالشنواني المتوفى سنة 1233 ثلاث وثلاثين ومائتين وألف. له الجواهر السنية في مولد خير البرية صلى الله عليه وسلم.
42. الشيخ العارف بالله محمد بن مصطفى بن أحمد الحسيني البرزنجي الشافعي القادري الشهير بمعروف ولد بقرية نوده من قرى السليمانية وتوفي بها سنة 1254 أربع وخمسين ومائتين وألف. قبره مشهور يزار ويتبرك. من تصانيفه: تنوير العقول في أحاديث مولد الرسول.
Forty three. أبو عبد الله محمد بن أحمد بن محمد بن عليش ” بضم العين المهملة فتح اللام وسكون الباء المثناة والشين المعجمة ” مغربي الأصل مصري المنشأ مفتي المالكية بها الشهير بعليش ولد بمصر سنة 1217 وتوفي سنة 1299 تسع وستعين ومائتين وألف من مصنفاته: القول المنجي على مولد البرزنجي.
44. أبو المحاسن السيد محمد بن خليل بن إبراهيم بن محمد بن علي بن محمد الطرابلسي ” طرابلس الشام ” الحنيف الفقيه الزاهد الشهير بالقاوقجي لأن أحد أجداده صنع قاؤقا وأهداه إلى السلطان مصطفى خان العثماني واشتهر أعقابه بهذه النسبة ولد سنة 1222 وتوفي في ذي الحجة سنة 1305 خمس وثلاثمائة وألف. صنف من الكتب: مولد النبي صلى الله عليه وسلم .
Forty five. محمد بن عبد القادر بن محمد صالح الخطيب أبو الفرح الدمشقي الشافعي المنعوت بهبة الله المقيم في مدرسة النورية ويدرس بها سنة 1244 وتوفي سنة 1311 إحدى عشرة وثلاثمائة وألف. من تأليفه: مولد النبي صلى الله عليه وسلم
46. محمد نوير بن عمر بن عربي بن علي النووي أبو عبد المعطي الجاوي الفقيه نزيل مصر ثم انتقل إلى مكة المكرمة وتوفي بها سنة 1315 خمس عشرة وثلاثمائة وألف من تصانيفه الإبريز الداني في مولد سيدنا محمد صلى الله عليع وسلم. بغية العوام في شرح مولد سيد الأنام عليه الصلاة والسلام لابن الجوزي.
47. محمد فوزي بن عبد الله الرومي الشهير بمفتي أدرنة من قضاة عسكر روم أيلي توفي سنة 1318 ثمان عشرة وثلاثمائة وألف. له من التأليف إثبات المحسنات في تلاوة مولد سيد السادات.
48. السيد محمود بن عبد المحسن الحسيني القادري الأشعري الشافعي مدني الأصل الدمشقي المعروف بابن الموقع مدرس البادرانية بالشام ولد سنة 1253 وتوفي سنة 1321 إحدى وعشرين وثلاثمائة وألف له من الكتب: حصول الفرج وحلول الفرح في مولد من أنزل عليه ألم نشرح.
Forty nine. سلامي الأزميري: مصطفى بن إسماعيل شرحي الأزميري المتخلص بسلامي نزيل قسطنطينية المتوفى بها سنة 1228 ثمان وعشرين ومائتين وألف. له منظومة في مولد النبي صلى الله عليه وسلم.
50. اقتناص الشوارد من موارد الموارد – في شرح مولد الهيتمى تأليف محمد بن محمد المنصوري الشافعي الشهير بالخياط فرغ منها سنة 1166 ست وستين ومائة وألف.
51. بغية العوام في شرح مولد سيد الأنام المنسوبة لابن الجرزى – تأليف محمد نوري ابن عمر بن عربي النووي الجاوى نزيل مصر صاحب الابريز الدانى.
Fifty two. بلوغ المرام لبيان الفاظ مولد سيد الأنام – للسيد احمد المرزوقى المدرس المكى فرغ منها سنة 1281.
Fifty three. تحفة البشر على مولد ابن حجر – للشيخ إبراهيم ابن محمد الباجورى الشافعي المصرى المتوفى سنة 1276 ست وسبعين ومائتين وألف.
Fifty four. تحفة العاشقين وهدية المعشوقين في شرح تحفة المؤمنين في مولد النبي الأمين – صلى الله عليه وسلم تأليف السيد محمد راسم بن على رضا بن سليمان الملاطيه وى الحنفي المولوي المتوفى سنة 1316 ست عشرة وثلاثمائة وألف.
Fifty five. الجمع الزاهر المنير في ذكر مولد البشير النذير – لزين العابدين محمد العباسي الخليفتى .
Fifty six. الدر المنظم شرح الكنز المطلسم في مولد النبي المعظم – لأبي شاكر عبد الله شلبي فرغ من كتابته سنة 1177 سبع وسبعين ومائة وألف.
57. الدر المنظم في مولد النبي الأعظم – لأبي العباس احمد ابن معد بن عيسى الاقليشى الأندلسي المتوفى سنة 550 خمسين وخمسمائة رتبه على عشرة فصول أولها الحمد لله المحمود بكل لسان الخ.
58. الدر النظيم في مولد النبي الكريم – للإمام سيف الدين أبى جعفر عمر بن أيوب بن عمر الحميرى التركماني الدمشقي الحنفي المحدث المعروف بابن طغرو بك .
Fifty nine. عنوان إحراز المزية في مولد النبي خير البرية صلى الله عليه وسلم لأبي هاشم محمد شريف النوري.
60. المنتخب المصفى في أخبار مولد المصطفى صلى الله عليه وسلم – للشيخ عبد القادر العيدروسي.
61. المنهل العذب القرير في مولد الهادى البشير النذير صلى الله عليه وسلم – لابي الحسن المرداوى على ابن سليمان بن احمد المقدسي الحنبلى المتوفى سنة 885 خمس وثمانين وثمانمائة.
Sixty two. مورد الصفا في مولد المصطفى صلى الله عليه وسلم – لابن علان محمد على الصديقى المكى.
Sixty three. مولد النبي صلى الله عليه وسلم – للسيد محمد بن خليل الطرابلسي المعروف بالقاوقجى.
64. مولد النبي صلى الله عليه وسلم – رسالة لمؤلف المعراج اولها الحمدلله الذى افاض من فيض فضله الممدود الخ في كراريس.
Sixty five. الورد العذب المبين في مولد سيد الخلق اجمعين – لابي عبدالله محمد بن احمد بن محمد العطار الجزائري ص.
Sixty six. هاشم القادري الحسني الفاسي، جده هو محمد بن عبد الحفيظ الراوي عن الحافظ مرتضى والعربي بن المعطي ” دلائل الخيرات ” وعنه عبد القادر الكوهن والطالب بن الحاج وإبراهيم بن محمد الصقلي، وحفيده المترجم كان من أعيان علماء فاس وأكثرهم تلماذا وإقبالا، كثير التنزل مع الطلبة لا يستنكف من مراجعتهم له وبحثهم معه، له مولد نبوي.
Sixty seven. يوسف بن إسماعيل النبهاني صاحب التصانيف الشهيرة المولود سنة 1266، له النظم البديع في مولد الشفيع.
Sixty eight. الحافظ أحمد بن حجر العسقلاني له: تحفة الأخبار في مولد المختار (مطبعة الدومانية بدمشق 1283هـ) .
Sixty nine. احمد النجاري (الشيخ) احمد بن احمد النجاري الدمياطي الحفناوي الشافعي الخلوتي المصيلحي العطية المحمدية في قصة خير البرية.
70. (الشيخ) ابراهيم بن محمد بن احمد الباجوري الشافعي (1198 – 1277)ولد في الباجور قرية بمديرية المنوفية (مصر) ونشأ في حجر والده وقرأ عليه القرآن المجيد وقدم الازهر لطلب العلم به سنة 1212هـ ومكث فيه إلى أن دخل الفرنسيون سنة 1213هـ فخرج إلى الجيزة وأقام بها مدة، ثم رجع إلى الازهر وأخذ بالاشتغال في العلم وقد أدرك الجهابذة الأفاضل كالشيخ محمد الأمير الكبير والشيخ عبد الله الشرقاوي وغيرهما، وفي مدة قريبة ظهرت عليه آية النجابة فدرس وألف التآليف العديدة وانتهت إليه الرئاسة في الجامع الازهر وتقلدها سنة 1263 وكان لسانه رطبا بتلاوة القرآن العظيم، من مصنفاته: حاشية على مولد الشيخ احمد الدردير المطبعة الخيرية 1304هـ .
71. جعفر بن اسماعيل بن زين العابدين بن محمد الهادي بن زين بن السيد جعفر مؤلف مولد النبي صلى الله عليه وسلم، له من التصانيف: الكوكب الأنور على عقد الجوهر في مولد النبي الأزهر وهو شرح على مولد النبي للسيد جعفر بن حسن البرزنجي بهامشه القبول المنجي وهو حاشية الشيخ عليش على مولد البرزنجي مطبعة الميمنية 1310هـ .
72. زين العابدين جعفر بن حسن بن عبد الكريم الشهير بالمظلوم ابن السيد محمد المدني بن عبد الرسول البرزنجي الشافعي الشيخ الفاضل العالم البارع مفتي السادة الشافعية بالمدينة النبوية، ولد ونشأ نشأة صالحة وبرع في الخطب والترسل وصار إماما وخطيبا ومدرساً بالمسجد النبوي، وألف مؤلفات نافعة وانشاآت رائعة منها: مولد النبي صلى الله عليه وسلم المعروف بمولد البرزنجي.
73. (الشيخ) فتح الله البناني المغربي الشاذلي له: فتح الله في مولد خير خلق الله .
Seventy four. بلوغ المرام لبيان ألفاظ مولد سيد الأنام للشيخ أبي الفوز احمد المرزوقي) .
75. (الشيخ) شهاب الدين احمد بن احمد اسمعيل الحلواني الخليجي (نسبة إلى رأس الخليخ قرب دمياط) الشافعي المتوفى ببلده يوم عرفة سنة 1308هـ العلم الأحمدي في المولد المحمدي أوله الحمد لله والصلاة والسلام على سيدنا رسول الله.
Seventy six. (الشيخ) رضوان العدل بيبرس من أبناء القرن الرابع عشر للهجرة ، خلاصة الكلام في مولد المصطفى عليه الصلاة والسلام طبع مطبعة بولاق 1313هـ يقع في 64 صفحة.
77. عطيه بن إبراهيم الشيباني له نظم أسماه مولد المصطفى العدناني مطبعة العلمية 1311هـ في 36صفحة .
Seventy eight. (الشيخ) مصطفى بن محمد العفيفي الشافعي (من أبناء أوائل القرن الثالث عشر للهجرة) له: فتح اللطيف شرح نظم المولد الشريف – وهو شرح على مولد البرزنجي ، طبع بولاق 1293هـ .
Seventy nine. المنظر البهي في مطلع مولد النبي للشيخ محمد الهجرسي .
Eighty. (الشيخ) أبو الفوز احمد المرزوقي المالكي ابن محمد رمضان الحسيني نزيل مكه ، له: بلوغ المرام لبيان الفاظ مولد سيد الانام – وهو شرح على مولد الشيخ احمد بن قاسم المالكي الشهير بالحريري طبع مطبعة بولاق 1286 و 1291 يقع في 200صفحة.
Eighty one. (الشيخ) عبد الله بن محمد المناوي الاحمدي الشاذلي مولد النبي (أو) المولد الجليل حسن الشكل الجميل طبع مطبعة بولاق 1300هـ 60 صفحة. (الشيخ) محمد بن حسن بن محمد بن احمد جمال الدين بن بدر الدين الشافعي الاحمدي ثم الخلوتي السمنودي الازهرى المعروف بالمنير ولد بسمنود وحفظ القرآن وبعض المتون وقدم الجامع الازهر وعمره عشرون سنة وأخذ على مشايخ عصره واجتمع بالسيد مصطفى البكري فلقنه طريقة الخلوتية وانضوى إلى الشيخ شمس الدين محمد الحفنى، ثم كف بصره وانقطع إلى الذكر والتدريس في منزله بالقرب من قنطرة الموسكي ولازم الصوم نحو ستين عاما ووفدت عليه الناس من كل جهة إلى أن وافاه الأجل المحتوم وجهز وكفن وصلى عليه بالأزهر في مشهد حافل وأعيد إلى الزاوية الملاصقة لمنزله ، له الدر الثمين في مولد سيد الأولين والآخرين.
Eighty two. (الشيخ) أبو عبد المعطي محمد بن عمر بن عربي بن علي نووي الجاوي البنتني اقليما التناوي بلدا (أحد علماء القرن الرابع عشر للهجرة) 1 – الابريز الداني في مولد سيدنا محمد السيد العدناني – طبع حجر مصر 1299هـ .
83. الأنوار ومفتاح السرور والأفكار في مولد النبي المختار لأبي الحسن : أحمد بن عبد الله البكري وهو : كتاب جامع مفيد في مجلد أوله : ( الحمد لله الذي خلق روح حبيبه . . . الخ ) جمعها : لتقرأ في شهر ربيع الأول وجعلها : سبعة أجزاء .
Eighty four. التنوير في مولد السراج المنير لأبي الخطاب : عمر بن الحسن المعروف : بابن دحية الكلبي المتوفى : سنة ، ثلاث وثلاثين وستمائة ألف بإربل سنة 604 ، أربع وستمائة وهو متوجه إلى خراسان بالتماس الملك المعظم الأيوبي وقد قرأه عليه بنفسه وأجازه بألف دينار غير ما أجرى عليه مدة إقامته.
85. الدر المنظم في مولد النبي المعظم لأبي القاسم : محمد بن عثمان اللؤلؤي الدمشقي المتوفى : سنة 867 هـ ثم اختصره وسماه : ( اللفظ الجميل بمولد النبي الجليل )
86. الدرة السنية في مولد خير البرية للحافظ صلاح الدين : خليل بن كيكلدي العلائي
87. طل الغمامة في مولد سيد تهامة لأحمد بن علي بن سعيد أوله : ( الحمد لله الذي أبرز من غرة عروس الحضرة . . . الخ )
88. حسن المقصد في عمل المولد للحافظ جلال الدين السيوطي رحمه الله
89. الكواكب الدرية في مولد خير البرية لأبي بكر بن محمد الحبشي البسطامي أوله : (الحمد لله الذي صور الآدمي).
90. المولد النبوي الشريف للشيخ محمد نجا مفتي بيروت سابقا.