Glimpse into the biography and views of Mawlana Rashid Ahmad Gangohi

Glimpse into the biography and views of Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905)

Introduction

Over the last decade, al-Ḥamdulillāh, I have had the honour and privilege of writing about some of the luminaries of the Indian subcontinent and publishing their writings. Some of these writings are in the form of published books whereas other writings are in the form of articles published on our website. A detailed list of these writings is available on our website.

It has been my intention since a few years to pen a standalone article on Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905) as well as one on Mawlānā Qāsim Nānowtwī (d. 1297/1880), two of the pivotal figures of Darul Uloom Deoband. It would not be incorrect to suggest that Mawlānā Rashīd Aḥmad Gangohī is the intellectual and spiritual powerhouse of Darul Uloom Deoband. I heard Sayyid Mawlānā Arshad Madanī (b. 1360/1941) once mentioning that although Mawlānā Qāsim Nānowtwī played a leading role in the running of Darul Uloom Deoband, its maslak (methodology) stems primarily from Mawlānā Rashīd Aḥmad Gangohī.

Mawlānā Gangohī was not merely an expert jurist, theologian and Ḥadīth expert, he was also a warrior and a pious saint. My love for Mawlānā and recognition of his credentials originates from my respected father Mufti Shabbīr Aḥmad (b. 1376/1957) who would frequently cite his statements and views during his lessons on Sunan al-Tirmidhī and Ṣaḥīḥ al-Bukhārī, drawing from al-Kawkab al-Durrī as well as Lāmiʿ al-Dirārī. “Ḥaḍrat Gangohī” would be mentioned in almost every lesson. Al-Ḥamdulillāh, I have also benefited from these books as well as Fatāwā Rashīdiyyah and Bāqiyāt Fatāwā Rashīdiyyah extensively. These books are well known. Students and scholars benefit from these books regularly.

A few years ago, I read Tadhkirat al-Rashīd, a biography of Mawlānā Gangohī written by Mawlānā ʿĀshiq Ilāhī Mīrtī (d. 1360/1941) and checked and reviewed by Mawlānā Khalīl Aḥmad Sahāranpūrī (d. 1346/1927), the author of Badhl al-Majhūd. At the time, I made a note of some points which are being presented in this article. One of the advantages of reading biographies is that they provide a whole rounded view in relation to a personality. Many people make judgements about individuals just by reading some of their academic works or viewpoints. This leads to huge injustices. In addition to this, biographies sometimes provide gems that are not featured in the academic works. What follows are some of these gems laid out under some sub-headings.

Gems from Tadhkirat al-Rashīd

Creed, Customs and Innovations

1. The book features several letters of correspondence between Mawlānā Rashīd Aḥmad Gangohī and Mawlānā Ashraf ʿAlī Thānawī (d. 1362/1943) about Mīlād (1: 114 – 136). Mawlānā Gangohī differentiates between the awrād (litanies) of Taṣawwuf and Mīlād based on the principle that the former is a means to achieving closeness to Allah Almighty and total concentration, which has an established basis in Sharīʿah, similar to how the means of Jihād have changed over time. On the other hand, Mīlād does not have a similar basis. Mawlānā Gangohī also advised him to read Īḍāḥ al-Ḥaq al-Ṣarīḥ and Barāhīn Qāṭiʿah of Shāḥ Ismāʿīl Shahīd (d. 1246/1831). Mawlānā writes, “If someone reads Barāhīn from beginning to end with contemplation, he will have no doubt left on the subject of innovations, because its author made a great effort.” Mawlānā Gangohī also writes, “Thus, if someone’s Shaykh (spiritual guide) says something contrary to the Sharīʿah, it will not be permissible to accept it. Rather, it will be necessary on the Murīd (pupil) to correct the Shaykh.” Mawlānā also writes, “To do iltizām (to do an action regularly with insistence) of something that is non-compulsory is prohibited, even if it is without believing it is compulsory, if one insists on it. And if one always does a recommended action without insisting on it, then it is permissible and desirable as long as it is not harming the lay people, and if it affects their belief then it will be makrūh” (even without insistence).
2. Mawlānā Gangohī said in relation to the Shiites, “Our teachers from the time of Shāh ʿAbd al-ʿAzīz, may Allah have mercy upon him, view them as Kāfir, some said they are Ahl al-Kitāb and some said they share the status of apostates.” Mawlānā was then asked for his opinion. He said, “According to me, their scholars are Kāfir and their ignorant (lay people) are Fāsiq (sinners)” (2: 286). In relation to the former, Mawlānā’s view is that they share the status of the Ahl al-Kitāb in so far as marriage is concerned (1: 166).
3. Mawlānā Gangohī said, “The innovations of the era will not be eliminated without Imām Mahdī” (2: 251).
4. According to Mawlānā Gangohī, specifying the day of Eid for hugging is an innovation (1: 181).
5. Mawlānā Gangohī instructed his assistants not to write a response to Mawlānā Aḥmad Raḍā Khān (d. 1340/1921) as it would not be beneficial and therefore constitute wasting of time. He said, “How beneficial would it be if the time that a person spends in speaking ill of someone, is spent on remembering Allah” (2: 68).

Fiqh

1. Mawlānā Gangohī suggests that the view of Imām Mālik (d. 179/795) – in relation to water not becoming impure unless one of its characteristics (colour, taste, smell) changes – can be acted upon when there is a need. There is no difference of opinion in this regard according to him (1: 170). The translator adds that Shāh Walīyullāh (d. 1176/1762) and Mawlānā ʿAbd al-Ḥayy Laknawī (d. 1304/1886) gave preference to the view of Imām Mālik in al-Muṣaffā (1: 181, Arabic ed.) and al-Siʿāyah. (1: 382) respectively.
2. Mawlānā Gangohī gives preference to the view of Mithl Awwal for ʿAṣr Ṣalāh as outlined in my writings (islamicportal.co.uk/is-asr-salah-valid-on-mithl-awwal-according-to-ulama-of-deoband). However, he defends the Mithl Thānī view and criticises those who insist on performing ʿAṣr Ṣalāh before Mithl Thānī particularly when it can cause discord. He suggests that at best ʿAṣr Ṣalāh after Mithl Awwal is more virtuous and to avoid discord among Muslims is compulsory (1: 147). This demonstrates Tafaqquh (profound understanding) and Iʿtidāl (balance).
3. Mawlānā Gangohī is firmly of the view that the Ḥanafī condition of Ittiḥād Makān (the same location) for the validity of Iqitidāʾ does not apply when there is a need (1: 110). This is particularly relevant nowadays in Makkah al-Mukarramah when access to the courtyard of Masjid al-Ḥarām is blocked or it becomes extremely difficult to reach the courtyard. This however does not mean that one performs Ṣalāh in the hotel room.
4. According to Mawlānā Gangohī, the index finger will continue to be raised until the end of Ṣalāh before Salām and will not be placed down immediately after Tashahhud. This is based on the Ḥadīth of Sunan al-Tirmidhī (3578) which mentions the Ishārah (gesture) with the index finger during the supplication at the end of Ṣalāh (1: 113). However, the Ḥadīth is not explicit as mentioned by Mawlānā Muḥammad Zakariyyā(d. 1402/1982) in the footnotes of al-Kawkab al-Durrī (1: 289; also see 4: 373).
5. Mawlānā Gangohī states that it is not correct for a person who has arrived at a Masjid after Takbīr Taḥrīmah to go to another Masjid to attain Takbīr Taḥrīmah (1: 195).
6. According to Mawlānā Gangohī, it is makrūh to include non-Arabic poetic couplets within the Friday Khuṭbah (1: 137).
7. According to Mawlānā Gangohī, Tarāwīḥ Ṣalāh is not correct behind a non-bālig child (1: 193). This is a differed upon issue within the Ḥanafī school as outlined in my answer entitled: Can child lead Tarāwīḥ Ṣalāh.
8. Collective dhikr after each Tarwīḥah of Tarāwīḥ Ṣalāh is prohibited according to Mawlānā Gangohī. He comments, “The lay people will regard it as Sunnah, and any permissible action which the lay people regard as Sunnah becomes a Bidʿah (innovation)” (1: 170).
9. Mawlānā Gangohī explains that Bismillāh can be read when reciting from the beginning of Sūrah al-Tawbah or from any part of it, and that the only reason Bismillāh is not written at the beginning of the Sūrah is because of the uncertainty whether it is part of Sūrah al-Anfāl or otherwise (2: 279).
10. According to Mawlānā Gangohī, it is preferred that Sūrah al-Fātiḥah is read in Ṣalāt al-Janāzah by way of supplication and thanāʾ, not by way of recitation (1: 107).
11. According to Mawlānā Gangohī, the Principal of a Madrasah is wakīl (agent) of the students (1: 164), and therefore any wealth given to a Principal will not be subject to inheritance in the event of the demise of the donor.
12. According to Mawlānā Gangohī, Zakat will be calculated based on the selling price, not purchase price (1: 187).
13. Mawlānā Gangohī cites the isolated view of some scholars of Lucknow that Hajj is not obligatory on the people of India (at the time) because the Indian ocean affects the safety of the route. Sayyid Aḥmad Shahīd (d. 1246/1831) and Shāh Ismāʿīl Shahīd (d. 1246/1831) disagreed with this. They all agreed to raise the matter with Shāh ʿAbd al-ʿAzīz (d. 1239/1824) and abide by his judgement. Shāh ʿAbd al-ʿAzīz wrote to the scholars of Lucknow that they should regard these two scholars as his deputies, adding that he shares their view of Hajj being obligatory on the people of India (2: 274).
14. According to Mawlānā Gangohī, hunting via a gun will not render the animal Ḥalāl unless the animal is slaughtered before dying (1: 139). During my recent visit to Lusaka, Zambia, I understood this during a hunting experience. When an animal is hunted via a bow and an arrow, the sharpness of the arrow kills the animal and results in a larger cut. When a gun is used, the pressure of the bullet kills the animal, and the cut is much smaller.
15. A person holding the legs and feet of an animal and not directly involved in the actual slaughter of the animal is not required to read Tasmiyah. Mawlānā Gangohī explains that Shāh Muḥammad Isḥāq (d. 1262/1846) initially made an error in this regard and later retracted after visiting Saudi Arabia (1: 141).
16. According to Mawlānā Gangohī, it is not necessary to slaughter a dying animal. This would not fall under destroying wealth because inaction is different from action, similar to the difference between avoiding medicine and eating a harmful medicine, the former is permissible whilst the latter is prohibited (1: 141). This is a clear indicator that medical treatment is not mandatory, as outlined in our answer entitled: Is medication necessary? However, Mawlānā Gangohī adds that if the slaughter is avoided due to the position of the Hindus on cows, then this will be prohibited.
17. According to Mawlānā Gangohī, the preferred view in relation to hookah is that it is makrūh tanzīhī. And if there is no odour, then it is permissible without any karāhah (1: 168 – 169).
18. Mawlānā Gangohī writes that it is permissible to eat at the house of anyone whose earnings are Ḥalāl, even if the person is a non-Muslim or a sinner, and it is prohibited to eat at the house of a person whose earnings are Ḥarām, even if the person is regarded righteous (1: 193).
19. Mawlānā Gangohī suggests that the wife whose husband is missing can act upon the view of Imām Mālik based on need and thereby re-marry after four years (1: 182; 2: 182). Mawlānā Ashraf ʿAlī Thānawī (d. 1362/1943) has a treatise in this regard entitled Al-Ḥīlah al-Nājizah, and it appears that he drew inspiration from Mawlānā Gangohī as is also the case for his flexibility in Muʿāmalāt (transactions) and financial matters.
20. According to Mawlānā Gangohī, the maximum period for breastfeeding boys and girls is two years even if there is a need thereafter due to weakness (1: 185).
21. According to Mawlānā Gangohī, women can wear jewellery made from metals in addition to gold and silver (1: 195).
22. According to Mawlānā Gangohī, a barber cannot shave the beard of a Muslim or a non-Muslim, nor get paid for this (1: 195).
23. Mawlānā Gangohī was asked regarding travelling to visit graves. He said, “There is a difference of opinion regarding it, this servant cannot make a decision on it.” Mawlānā Muḥammad Yaḥyā (father of Mawlānā Muḥammad Zakariyyā Kāndhelwī) suggested that an edict of impermissibility should be issued. Mawlānā Gangohī said, “A person can act however he wishes to do so, but why should others be placed in difficulty?” (2: 286). This is a differed upon issue as outlined in my book al-ʿIqd al-Thamīn fī Ḥubb al-Nabī al-Amīn Ṣallāllāhu ʿalayhi wa Sallam (p.337 – 339).

Ḥadīth

1. Mawlānā Gangohī explains that the essence and summary of Taṣawwuf is to attain the level of Iḥsān mentioned in Ḥadīth Jibrīl. He explains that the definition of Iḥsān in the Ḥadīth is “that you worship Allah as though you are looking at him, because if you are not looking at him (as seeing Allah is not possible in the world), then he is looking at you.” Commentators generally regard the second sentence as the second level of Iḥsān, i.e., if you cannot attain the first level of worship as though you are looking at Allah, then the least is that you are conscious of Allah watching over you. Mawlānā Gangohī disagrees with this and regards the second sentence beginning with a “Fā” as the rationale for the first sentence and not a new sentence (1: 104) which is how it has been translated above.
2. A Ḥadīth states that the Ṣalāh of a sitting person is half the reward of a standing person and the Ṣalāh of a person lying down is half the reward of a sitting person (Ṣaḥīḥ al-Bukhārī, 1115, 1116). This is a difficult Ḥadīth because it is not permitted for a healthy person to perform Nafl Ṣalāh lying down and so it cannot refer to a healthy person. On the other hand, a person who is not well and is unable to perform Ṣalāh standing or sitting would attain the full reward of Ṣalāh if he performs sitting or lying down respectively. Mawlānā Gangohī is of the view that the Ḥadīth refers to Nafl Ṣalāh for an ill person who can perform Ṣalāh standing or sitting but with some difficulty (1: 109).
3. Mawlānā Gangohī articulates the evidence for the prohibition of Ṭawāf around graves from the Qurʾān and Sunnah in a beautiful manner. In short, Ṭawāf is an act of worship and worship is exclusive to Allah Almighty (1: 145 – 146).
4. According to Mawlānā Gangohī, the preferred view is that if one sends the reward of a deed to more than one deceased, then the reward is split, rather than all the intended beneficiaries receiving the full reward (2: 27).
5. Mawlānā Gangohī would fast on 15 Shaʿbān (2: 67). This is perhaps based due to the Ḥadīth transmitted in Sunan Ibn Mājah (1388). For further details in relation to the status of this Ḥadīth and the fast, refer to our answer entitled: Fast of 15 Shaʿbān in the ḥanafī school.
6. Mawlānā Gangohī undertook the marriage of his daughter Ṣafiyyah when she was 16, suggesting that the masnūn age of marriage for girls is 16, because Sayyidah Fāṭimah (d. 11/632, may Allah be pleased with her) married when she was 16 (1: 223).

Medicine

1. Mawlānā Gangohī studied medicine primarily via self-study. The first person he treated was his maternal grandmother. Many people of Gangoh would visit him for treatment including a Ḥakīm (doctor of herbal medicine) who had lost hope of living and recovered via Mawlānā’s medicine (1: 62 – 72). Herein is a lesson for those who discourage the acquisition of worldly sciences and attribute this to the elders of Deoband. Mawlānā Gangohī is arguably the most senior figure of the Deobandi tradition. It is also worth noting that Mawlānā’s son, Mawlānā Ḥakīm Masʿūd (d. 1350/1931-2) formally studied medicine in Delhi at Madrasah Ṭibbiyyah and practiced medicine. After this, Mawlānā Gangohī would generally direct the patients to his son, although he himself would also prescribe medicine to some patients upon their insistence.
2. Mawlānā Gangohī suggests that tobacco is beneficial for snake and wasp bites, it should be applied on the bite. Likewise, a person who has spiders in their stomach should eat tobacco leaves (1: 67 – 68). Readers should not need to be reminded that medical advice should always be sought.

Personalities

1. Mawlānā Gangohī had a lot of admiration for Shāh Walīyullāh (d. 1176/1762) and his family. He would vehemently defend Shāh Ismāʿīl Shahīd (d. 1246/1831), who regularly features in Tadhkirat al-Rashīd as well as in the books of Mawlānā Gangohī, some of which have been cited above. In one place (1: 247), Mawlānā Gangohī praises the direct and unequivocal style of Shāh Ismāʿīl Shahīd and its substantial impact on the people. In another place (2: 274), Mawlānā Gangohī mentions that Shāḥ Ismāʿīl Shahīd was asked about the shape of the earth, and he indicated to its round shape by doing a gesture with his fist.
2. Mawlānā Gangohī and Ḥāfiẓ Ḍāmin Shahīd (d. 1274/1857) were very fond of each other. Ḥāfiẓ Ḍāmin Shahīd once said, “Miyā Rashīd, when I am passing away, you must be with me.” A short while later, Ḥāfiẓ Ḍāmin was shot and blood started to gush. Mawlānā Gangohī lifted his body on his shoulder and brought it to the Masjid. He placed his head on his lap and started reciting the Qurʾān. A short while later, Ḥāfiẓ Ḍāmin passed away whilst his head was resting on Mawlānā Gangohī’s lap and he became a martyr. Ḥāfiẓ Ḍāmin’s spirituality transferred to Mawlānā Gangohī (1: 75).
3. Mawlānā Gangohī once said, “Shāh Nānak (d. 946/1539) who is revered a lot by the Sikhs was from the disciples of Ḥaḍrat Bābā Farīd al-Dīn Shakarganj (d. 664/1266). He was from the Ahl al-Jadhb, and therefore his condition became confused. Muslims did not pay attention to him. Sikhs and other started to believe in him after observing his kashf and miracles.” If Shāh Nānak is referring to Guru Nanak, then the date of his demise does not make this possible, and Allah knows best. Yes, Guru Nanak was influenced a lot by Bābā Farīd al-Dīn. For further details, refer to the Urdu book Janāb Gurū Nānakjī awr Islām by Mufti Muhammad Faruq Mirthi (d. 1436/2015) which is available on this link.
4. Mawlānā ʿAbd al-Ḥayy Laknawī (d. 1304/1886) was a contemporary of Mawlānā Gangohī. There is however limited information about their interactions and there is no mention of Mawlānā Laknawī in Tadhkirat al-Rashīd based on my quick read. However, Mawlānā Nūr al-Ḥasan Rāshid Kāndhelwī (b. 1950/1370) mentions in the introduction to Bāqiyāt Fatāwā Rashīdiyyah (p.124) that Mawlānā Laknawī wrote to Mawlānā Gangohī enquiring about the meaning of some Ḥadīths, and Mawlānā Gangohī responded. Allah knows best what happened to these letters. Apart from this, Mawlānā Laknawī’s name appears in Fatāwā Rashīdiyyah (p.389) within a question on three divorces wherein the view of both luminaries differed.

Taṣawwuf and Piety

1. Mawlānā Gangohī writes, “The waẓīfah (ritual) of taṣawwur (contemplation) of the Rawḍah Muṭahharah is not idol worshipping, but I do not like it” (1: 191).
2. Mawlānā Gangohī was prescribed the Twelve Tasbīḥ and started the loud dhikr and immediately became attached to it. He says, “From that day, loud dhikr became beloved to me, and then I never felt like stopping it. I do not think of any religious reason for its prohibition” (1: 48 – 49).
3. Mawlānā Gangohī attained Khilāfat (permission in Taṣawwuf) in 42 days (1: 51).
4. Despite his age exceeding seventy, Mawlānā Gangohī would perform twenty Rakʿat Awwābīn nafl prayer after Magrib Ṣalāh in Ramadan, in which he would recite at least two Juzʾ of the Qurʾān. The Sajdah and Rukūʿ would be prolonged therein. He would also perform twenty Rakʿat Tarāwīḥ Ṣalāh followed by Tahajjud Ṣalāh (1: 59).
5. Mawlānā Gangohī said, “Consuming meat does not harm the dhākir. However, consuming it more than twice a week hardens the heart” (2: 251).
6. Mawlānā Gangohī explains that Taṣawwur (contemplation) of one’s Shaykh can be of two types. The first is where the thought of one’s Shaykh comes to the mind on its own, there is no harm with this. The second is where one proactively contemplates about his Shaykh, there is no need for this, and this is to be avoided (2: 233).
7. An interesting story of a spy attempting to become Bayʿat with Mawlānā Gangohī is mentioned (2: 92).
8. Mawlānā Gangohī’s love of our beloved Prophet ﷺ and the blessed city of Madīnah was such that he would grind the seeds of the dates of Madīnah and keep them in a small box. On one occasion, he instructed a person to eat the soil of Madīnah Munawwarah (1: 47 – 48)

Teaching and Education

1. Mawlānā Gangohī would teach the entire Ṣiḥāḥ Sittah (six Ḥadīth books) alone. He was so free and accessible that students would not hesitate to ask any questions (1: 90).
2. Mawlānā Gangohī would strongly encourage students to remain in the state of ablution especially during lessons (1: 90).
3. Mawlānā Gangohī would present the Ḥanafī evidence without undermining the other schools of thought. If he would sense that a student has an inkling of disrespect for another Imām, he would correct this. He would dislike exceeding the limit of rigidness in taqlīd. If a student would object on a Muḥaddith in a disrespectful manner, he would dislike this and this would be visible on this face. He would then mention the supporting evidence of the other schools so that the students think positively of them, and then he would continue mentioning the Ḥanafī evidence (1: 91).
4. Mawlānā Gangohī’s lessons would regularly feature his firm opposition to Shirk (polytheism) and innovations and his advocacy for Tawḥid (monotheism) and Sunnah (1: 93).
5. Mawlānā Gangohī would teach Tafsīr, Fiqh, Uṣul al-Fiqh and Uṣul al-Ḥadīth in addition to the Ṣiḥāḥ Sittah. He taught Hidāyah at least fourteen times. However, towards the end of his life, he focused on the Ṣiḥāḥ Sittah. The writing and dictating of Fatwās continued until the very end despite losing his sight (1: 93).
6. Mawlānā Gangohī was strongly opposed to logic and philosophy and regarded them impermissible (1: 94, 2: 50).
7. Mawlānā Gangohī was strongly opposed to the use of the English calendar including the English months (2: 50).

Miscellaneous and Dreams

1. According to Mawlānā Gangohī (1: 43), it cannot be said with 100% certainty that Prophet ʿĪsā (peace be upon him) will be buried in the Rawḍah next to the Prophet ﷺ.
2. Mawlānā Gangohī mentions in relation to someone who sees a dream in which he is performing Ḥajj that Ḥājī Imdādullāh (d. 1317/1899) would say that he will perform Ḥajj. Mawlānā Gangohī adds that if for some reason he does not perform Ḥajj, he will attain the reward of Ḥajj. Mawlānā Gangohī then mentions a lengthy incident in this regard (2: 233).
3. Mawlānā Gangohī once said, “Mawlawī Muḥamamd Yaʿqūb Ṣāḥib (d. 1302/1884) was an expert in interpreting dreams. Once, a person from Delhi saw in his dream that the Janāzah of the Messenger of Allah ﷺ is being taken from a particular door. At that time, Mawlānā (Shāh) Muḥammad Isḥāq Ṣāḥib (d. 1262/1846) was about to migrate. Mawlawī Yaʿqūb Ṣāḥib said, ‘The Janāzah being taken (in the dream) means that the science of Ḥadīth is departing with Mawlānā Muḥammad Isḥāq migrating’” (2: 267).
4. Mawlānā Gangohī narrates that once Shāh ʿAbd al-ʿAzīz (d. 1239/1824) saw Sayyidunā ʿAlī (d. 40/661, may Allah be pleased with him) in his dream and asked him: “Which of the four schools of thought is in accordance with your school?” He replied, “None.” Then he asked him about the four chains of Taṣawwuf and the response was the same. Shāh ʿAbd al-ʿAzīz interpreted this to mean that none of the four schools of Fiqh or Taṣawwuf correspond 100% with the views of Sayyidunā ʿAlī (may Allah be pleased with him) because they comprise of the views of many companions, not just one companion.
5. According to Mawlānā Gangohī, the Awqāf of the Qurʾān are established as outlined in a treatise of his (1: 341). My respected teacher Mawlānā Muḥammad Yūnus Jownpūrī (d. 1438/2017) had a different view, as mentioned in ʿIlmī wa Iṣlāḥī awr Tarbiyatī Irshādāt (p.106), compiled by Mufti Muḥammad Zayd Maẓāhirī Nadwī.

May Allah Almighty grant Mawlānā Rashīd Aḥmad Gangohī an abode in the highest stations of Paradise and grant us the ability to appreciate his contribution and follow in his footsteps. Āmīn.

Yusuf Shabbir

17 Dhū al-Qaʿdah 1447 / 5 May 2026

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