Ramadan 2025 | The Power of Prophetic Prayers | Mufti Azeemuddin Ahmed | 03/06

Opening Supplications

Recap: The Du'a of Mu'adh ibn Jabal

Continuing on with our series of different du'as that the Prophet ﷺ shared with the ummah, or du'as that Rasulullah ﷺ heard from his sahaba as well, that have been mentioned in books and that are connected with a story.

Yesterday we talked about the du'a that Rasulullah ﷺ encouraged us all to recite after every single salah. He told Mu'adh ibn Jabal رضي الله عنه:

Asking Allah for tawfiq to be able to remember Him, to be able to be grateful and thankful to Him, and to be able to properly and beautifully worship Him.

Today's Hadith: Abu Hurayrah and the Thief of Zakah

Today we'll discuss a different hadith — a story of Abu Hurayrah رضي الله عنه narrated by Imam Bukhari in As-Sahih, as well as many other books. Abu Hurayrah رضي الله عنه says:

(Sahih al-Bukhari, Hadith 2311)

How pertinent — we're talking about this and we're in the month of Ramadan, a month in which we discharge our zakah many times.

The story goes that Nabi ﷺ made Abu Hurayrah رضي الله عنه a representative to protect the zakah of Ramadan. People were coming and handing over zakah in the month of Ramadan — in a pile, zakah in the form of grains and so forth, all gathered together in one big place — and Abu Hurayrah رضي الله عنه was guarding it.

The First Night

فَأَتَانِي آتٍ — a person came. فَجَعَلَ يَحْثُو مِنَ الطَّعَامِ — he began to take a bunch of food in his hands. He started putting it in his hands and just basically stealing it.

Although this is zakah, and maybe you're poor, there is a method for you to take it. You ask for it, apply for it, say "I'm in need, I need food, I'm hungry, I don't have wealth, I don't have basic necessities, can you please give me this?" Okay, then we can do that. But you cannot just put your hands in and start taking it, because this is not the job of Abu Hurayrah رضي الله عنه. Abu Hurayrah رضي الله عنه is simply guarding it — he is a treasurer, he is not the one who's going to be distributing it.

So this person, what he's doing is incorrect — he came in and just decided to take it. We learn from here that the one who is a wakeel, the one who is a representative, is not supposed to play around, or mess around, or involve himself with what he's been given the responsibility of protecting, preserving, or managing, unless he has permission from the muwakkil, from the one who put him there in the first place.

So what did Abu Hurayrah رضي الله عنه do? He said:

"I'm going to turn you in. I am going to take you and present you to the Prophet ﷺ, because you've been caught stealing from the zakah money."

The man said: إِنِّي مُحْتَاجٌ — "I'm in need, I'm a needy person." وَعَلَيَّ عِيَالٌ — "And I have a family." وَلِي حَاجَةٌ شَدِيدَةٌ — "And I have immense need. I really need this zakah — this money that is meant for the poor. Well, I'm very poor, and I'm in need."

So Abu Hurayrah رضي الله عنه felt bad for him and said, "Okay, forget it." فَخَلَّيْتُ عَنْهُ — and let him go.

In the morning, the Prophet ﷺ saw him, and before Abu Hurayrah رضي الله عنه even said anything, he said to him:

"What did your prisoner do yesterday?" — aseer meaning the one who is imprisoned, the one who is a captive. Just like that: "What did your captive do yesterday?"

Abu Hurayrah رضي الله عنه replied: يَا رَسُولَ اللَّهِ، شَكَا حَاجَةً شَدِيدَةً وَعِيَالًا فَرَحِمْتُهُ فَخَلَّيْتُ سَبِيلَهُ — "O Rasulullah, he complained of a lot of needs and a big family and that he was in need, so I had mercy on him and I let him go."

The Prophet ﷺ said: أَمَا إِنَّهُ قَدْ كَذَبَكَ — "As for him, he lied to you." He was not in need, nor did he have any major financial problems, nor did he have a big family to take care of — he was lying to your face. Then he said: وَسَيَعُودُ — "But he is going to come back again."

Abu Hurayrah رضي الله عنه said: فَعَرَفْتُ أَنَّهُ سَيَعُودُ — "I realized then, since the Prophet ﷺ said he is going to come back, that he will come back." Of course, this is through revelation, through wahy — the Prophet ﷺ said that he is a liar, and through revelation the Prophet ﷺ said he is going to come back.

A Lesson in Yaqeen: The Night of Hijrah

So how much yaqeen do you and I have on the words of Rasulullah ﷺ is a question. How much conviction — if the Prophet ﷺ said something, are we absolutely convinced that this is going to happen? SubhanAllah. Things like "may Allah have mercy upon the one who prays before Asr four rak'ah," and all the other virtues for praying the front row and so forth — these are things that we will be inspired to practice if we have the yaqeen that whatever the Prophet ﷺ said is 100% true.

This reminds me of the story of Ali رضي الله عنه, when he was left on the night of Hijrah alone in the house, on the bed of the Prophet ﷺ. An entire group of young men from every tribe and every qabilah of Makkah stood outside the door of the Prophet ﷺ, waiting for him to leave so that they could attack him. The purpose was to actually assassinate him. They came as a group so that no one person could be blamed, and so that Banu Hashim could not take their vengeance against any one specific tribe.

So the Prophet ﷺ came out of his house and recited:

And Allah made them all blind, and he was able to walk through. We'll be covering probably in Tarawih tonight as well:

"You did not throw when you threw, but Allah threw." The Prophet ﷺ threw sand into the eyes of the kuffar and they couldn't see, they became blind.

A Note on 'Amal Qur'ani and the Sciences of Knowledge

There's a lot of amal Qur'ani — there are books on amal Qur'ani. Different verses, the different effects they have. That's a whole science. Just like sometimes our students here, when I start a recitation in a different qira'ah, once in a while a person around me says, "I don't want to sound foolish, but did the Imam make a mistake in Surah Al-Fatiha? What's going on? No one's corrected him." Because the surah he read after that, he doesn't know. But he says, Surah Al-Fatiha — that definitely didn't sound right. But how come no one corrected him in Maghrib and Isha? So then you have to tell them, "No, he's reading in a different qira'ah."

Those who are regular here at Darussalam, alhamdulillah, you get a chance to hear different qira'at regularly. But there are definitely states and regions of the entire world where they have never heard another qira'ah, because it's just not taught. I remember ten years ago, there was a jama'at from India that was here, and they got so emotional, they were crying. I asked, "Is everything okay?" They said, "We come from a very strong Muslim population area of India — Gujarat or Hyderabad, I'm not sure. We were born and raised there, yet in our entire life we never heard of a different qira'ah until we came to America to this masjid." And how Allah spreads His deen — that over there they never even knew such a thing existed, and now not only are they hearing students and ulama reciting different qira'at, but the fact that it's all being taught here — this is just so amazing.

Similarly, amal Qur'ani — what are the effects of each ayah? Just because we don't know it, we shouldn't jump to conclusions. This is a problem: when people don't know something, they jump to just denying it and attacking it. This is not the way of a Muslim. The saying goes:

"People are enemies of what they are unaware of." So if we are unaware of a science, let's not just say it never existed. When someone says to you, "Have you heard of this hadith?" — no one has the ability to say, "Oh no, this doesn't exist." Who are you? The muhaddithun of the past had memorized a hundred thousand fabricated hadiths — fabricated! They would memorize a hundred thousand fabricated narrations. SubhanAllah, how many authentic hadiths they had memorized. So how can we with such confidence say, "No, this doesn't exist"?

Similarly, amal Qur'ani is a whole science. I'jaz al-Qur'an is a science. Qira'ah is a science. And there's a science of what are the powerful effects of each and every verse that has been passed down through generations.

Every single thing a scholar says, or a wise man says, or a wali says — it's all through the barakah of Rasulullah ﷺ. Remember that. Every single miracle that anyone in this ummah has — what we call miracles, karamah — every karamah in reality is what? A mu'jizah of the Prophet ﷺ.

Is it possible to fly without a plane? Is it possible to go from here to India within a minute? Yes, it is possible. Anything is possible. It's called tayy al-ard — this is when Allah wraps up the earth for someone. Tayy al-ard, tayy al-waqt — when Allah does a time-wrap for someone. Barakah — anything can happen. This is all called karamah. These are not things I'm making up — these are things that have been in our books for literally nine, ten, eleven, twelve centuries.

When you think about those who sometimes have an irking with this — who do they regard as a big leader? Yes — Ibn Taymiyyah, rahimahullah. Ibn Taymiyyah, rahimahullah, in one of his books, talks about how Allah unveiled for him what is written on the Throne of Allah. That same person — this is a karamah. Would you say he's a liar? No, he's not.

So the point is, the allergy to karamah is a problem which needs to be addressed. Because this in turn is what shaitan really uses to weaken a person's faith in the qudra of Allah, the karamat of the awliya, and the mu'jizat of the prophets. And all of this is connected with iman bil-ghayb. If anyone asks you, "Can this happen?" — your simple response would be: "If Allah wills, it can happen." That's your standard response. Anything can happen that Allah wills.

So reading certain verses — a scholar may come to you and say, "This verse has this effect." "Oh brother, where's the hadith? There's no hadith for it." But we never said we need a hadith. Someone just told me yesterday — he said someone told him that Dala'il al-Khayrat is bid'ah. I said, "Who said Dala'il al-Khayrat is sunnah?" You're sending salutations upon the Prophet ﷺ — that's it. So any beautiful gift that we have in this ummah — a commentary of hadith, for example Fath al-Bari — the amazing nuqat, the amazing small points of reflection and connection between the universe and the Qur'an that scholars of tafsir have said and are continuously expounding upon — which hadith mandates that specifically? It's not present. So no one can say, "If it's not found in a hadith, it doesn't exist."

An explanation of a hadith, an explanation of the Qur'an, a special attribute or a special virtue of a phrase of the Qur'an — these are all interconnected to Nabi ﷺ and to Allah through revelation. The fact that this thought, this experience was shared with a scholar, with a pious person — you're not gonna say that's a proof, but you can say that's a barakah of him being a genuine follower of Rasulullah ﷺ. Through ittiba' of Rasulullah ﷺ, through mahabbah of Rasulullah ﷺ, through following the sunnah of Rasulullah ﷺ, Allah will open up things upon us.

So from amongst those things is the ayah:

That when a person recites بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ followed by this verse, and makes the intention of protecting whatever he has that should not be seen — say you're carrying something which you don't want someone to see — you can read this verse. And similarly:

I think a lot of the youngsters know this ayah — they read it while they're driving. I shared this story once: one of my friends got pulled over for speeding. So he read the ayah — and he got a warning. He looked at the police officer and said, "Do you know why you're letting me go with just a warning? Because I read وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ." I would not do this — I'm just telling you what he did. MashaAllah, sometimes the level of yaqeen goes to this. It's good that you have this level of yaqeen, but we don't necessarily have to share it out loud like that.

But this is an ayah I'm telling you — if you're going through a situation where you don't want to be seen, or you think someone is trying to harm you, remember these two ayahs: وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا from the beginning of Surah Ya-Sin, and وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ from Surah Al-Anfal — that Allah blinds their eyes from us.

The Second Night

So, Nabi ﷺ told Abu Hurayrah رضي الله عنه that the man is a liar and that he is going to come back. فَعَرَفْتُ أَنَّهُ سَيَعُودُ فَرَصَدْتُهُ — I knew he was going to come back, because the Prophet ﷺ said it, so I waited for him. How much yaqeen do we have on the words of Rasulullah ﷺ?

This connects to the story of Ali رضي الله عنه on the night of Hijrah. Someone asked him: when you knew the Prophet ﷺ was leaving Makkah for Hijrah, and he was leaving you in this house — surrounded by people waiting to assassinate you — how was that night for you? Just imagine yourself in a small room, surrounded by people who are waiting to assassinate you — not one, but twenty of them — and you're there impersonating someone else, supposed to sleep there and wake up in the morning and leave. How would you sleep? So they asked him, "How did you sleep? Were you worried?" He said he slept peacefully.

Why did he sleep peacefully? The Prophet ﷺ had told him: "I'll see you in Medina." He said, "How can you see me in Medina if I don't come out alive?" That's the yaqeen I'm talking about. That's it. Conviction on what the Prophet ﷺ said. He said, "I'm gonna come out alive, then there's no way I cannot come out alive. So let me just go to sleep." SubhanAllah.

And so Abu Hurayrah رضي الله عنه said the same thing — the Prophet ﷺ said he's gonna come back, that means he's gonna come back. فَجَاءَ يَحْثُو مِنَ الطَّعَامِ — he came and once again started taking away piles of food, of grains. فَأَخَذْتُهُ — I grabbed him. فَقُلْتُ: لَأَرْفَعَنَّكَ إِلَى رَسُولِ اللَّهِ — "I'm gonna take you to the Prophet ﷺ." He said: دَعْنِي، فَإِنِّي مُحْتَاجٌ وَعَلَيَّ عِيَالٌ لَا أَعُودُ — "Let me go, I'm needy, I have family responsibilities, I will not come back." فَرَحِمْتُهُ فَخَلَّيْتُ سَبِيلَهُ — I felt bad for him and let him go.

The next morning, Rasulullah ﷺ said, "O Abu Hurayrah, what did your prisoner do?" He said what he said the day before. The Prophet ﷺ said: أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ — "He lied to you. And he's going to come back again."

The Third Night: The Teaching of Ayatul Kursi

فَرَصَدْتُهُ الثَّالِثَةَ — I waited for him the third night. فَجَاءَ يَحْثُو مِنَ الطَّعَامِ — he came again to try to take away food. فَأَخَذْتُهُ — I grabbed him.

I said, "I'm gonna take you to the Prophet ﷺ — and that's it. وَهَذِهِ آخِرُ ثَلَاثِ مَرَّاتٍ، أَنَّكَ تَزْعُمُ لَا تَعُودُ ثُمَّ تَعُودُ — This is the last time. This is the third time now, you're out." Three strikes, you're out — and there is some shari'i basis for this. "You keep on lying to me, you say you're not gonna come back, and then you keep coming back."

He said, "No, please, دَعْنِي — let me go. But I'm not gonna just say I'm not gonna come back. I'm gonna give you something." What are you gonna give me? He said:

"I'm gonna teach you some words that Allah will allow you to benefit from if you say them." Abu Hurayrah رضي الله عنه said, "Okay, that sounds like a good deal — what is it?"

He said: إِذَا أَوَيْتَ إِلَىٰ فِرَاشِكَ — "When you go to bed at night, فَاقْرَأْ آيَةَ الْكُرْسِيِّ — read Ayatul Kursi:"

حَتَّى تَخْتِمَ الْآيَةَ — until you complete the entire verse, don't stop halfway, read the whole thing.

(Sahih al-Bukhari, Hadith 2311)

"Because then you will have a protector from Allah by your side the entire night. And definitely no jinn, no shaitan will ever come close to you until the morning."

Abu Hurayrah رضي الله عنه said, I like this! Like yesterday we talked about easy good deeds — this is a very beautiful easy good deed. Why not? I'll take it. So he let him go.

فَخَلَّيْتُ سَبِيلَهُ فَأَصْبَحْتُ — In the morning, the Prophet ﷺ said for the fourth time: مَا فَعَلَ أَسِيرُكَ الْبَارِحَةَ؟ — "What did your prisoner do last night?"

Abu Hurayrah رضي الله عنه said: يَا رَسُولَ اللَّهِ، زَعَمَ أَنَّهُ يُعَلِّمُنِي كَلِمَاتٍ يَنفَعُنِي اللَّهُ بِهَا فَخَلَّيْتُ سَبِيلَهُ — "O Rasulullah, he claimed he would teach me some words that will be a means of Allah benefiting me, so I let him go."

The Prophet ﷺ said: مَا هِيَ؟ — "What is it?" Abu Hurayrah رضي الله عنه said: "This man told me, when you go to bed, read Ayatul Kursi from the beginning until you come to the end of the verse — اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ — and then he told me: لَن يَزَالَ عَلَيْكَ مِنَ اللَّهِ حَافِظٌ وَلَا يَقْرَبَكَ شَيْطَانٌ حَتَّى تُصْبِحَ — you will have a protector from Allah all throughout the night, and no shaitan will come close to you until you wake up in the morning."

And then it is mentioned in the hadith — a beautiful point:

The Sahaba were most greedy over anything beneficial. Like when it comes to benefit — especially of the Akhirah — they would be willing to sacrifice anything and everything for that. "If you're gonna give me something like this, no problem, have it all. I'll pay you money if you can give me some dhikr. If you can give me something I can recite." This is how we should be. That when someone says an easy good deed, we should get excited about it. We should not take it for granted.

All these adhkar — write them down. Make a point of listening to it. Make a point of practicing it. When you go to mashayikhs' majalis, they always share a little something: "I read this 33 times from sunnah, read this 10 times after salah." So these things, we should not take lightly. Any opportunity you have to jump ahead, we should take it.

So the Sahaba — كَانُوا أَحْرَصَ عَلَى الْخَيْرِ — they were most greedy over good things.

The Revelation: It Was Shaytan All Along

Then the Prophet ﷺ said: أَمَا إِنَّهُ قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ — "As for him, this time he told you the truth — but he is always a liar." Look at how he lied to you — every time he said "I'm not gonna come back," he came back. And he lied about being needy and having a family. Those were all lies. But sometimes a habitual liar also speaks the truth — it depends on the situation.

Then the Prophet ﷺ said:

"O Abu Hurayrah, do you know who you have been speaking with for the past three nights?" He said, "No — some random person." The Prophet ﷺ said: ذَاكَ شَيْطَانٌ — "That was shaytan." That was Iblis, or a representative of Iblis.

So this is the story of Abu Hurayrah رضي الله عنه meeting the shaytan for three days in a row.

Lessons and Take-Home Points

1. Recite Ayatul Kursi Every Night and After Every Salah

The obvious lesson: all of us should make a point to recite Ayatul Kursi before we go to bed. Allah will protect us throughout the night through a protector. And based on another narration, the one who recites Ayatul Kursi after every fard salah — between him and Paradise there is nothing except death. So this is something we need to teach our children and ourselves, and remind ourselves to read Ayatul Kursi every single day after every single salah. That's why here after fard salah we sometimes read Ayatul Kursi on the mic — just to get the ball rolling so everyone reads their own Ayatul Kursi.

2. Jinn and Shayateen Can Manifest in Human Form

It is possible for jinn and shayateen to manifest themselves in front of humans — in the form of another person, a person you know or don't know — and to speak with them as well. So it's possible that a jinn can come in the form of a parent, of a child, and so on.

SubhanAllah — this is much scarier than a jinn story. Imam Qurtubi mentions in his Tadhkirah that from amongst the things that people will be tested with at the end of their lives is where a shaytan will come in the form of their loved one — their mother or father who had already passed away. He will come — he's not their mom and dad, but he will make it look like he is. And he will say, "You recognize me, dear son, dear daughter?" And the dying man will say, "Yes — Mom? Dad? Oh my God." And then this fake mom or dad will say: "Listen, I'm dead. And I'm telling you — I died as a Muslim. But Islam is not the right religion. It's too late for me, I can't do anything. But you still have an opportunity to give up Islam and become something else before you die in the next few minutes or hours."

Imam Qurtubi writes that this is how some people get tested. This is why one of the du'as of the accepted hajj is:

May Allah accept this du'a on our behalf. Ameen. "O Allah, I seek refuge in You from shaitan snatching me away — and my iman away — at the time of death." The tactics of shaitan.

If you know that it is possible for shaitan to take the shape and form of anyone — including your mom, your dad, your wife, your husband, your kids — and talk to you as well, both now and at the time of death, then you must know how to decipher through all of this. To say: "This is a lie, this is istidraj, this is shaitan, this is dajjal" — and on the other hand — "This is karamah, mu'jizah, the qudra of Allah." That's not an easy job. But a person needs to learn how to differentiate between these things. And by denying miracles outright, this honestly is not a good idea.

I remember once — after giving a talk on dajjal in one masjid, a man came up to me in Jordan ten years ago and said, "Mawlana Sahib, which ayah of the Qur'an mentions dajjal?" I knew what he was getting at — he was a rejecter of hadith. So I said, "You don't have to worry about it — you have already fallen into the fitna of dajjal." Because that's what it is — to get people like him deceived as well. All those Qur'anists out there have fallen into the fitna of dajjal, because they don't believe in hadith and say, "Well, it's not in the Qur'an, so I don't believe in it." The fact that dajjal's name is not mentioned in the Qur'an, and the Prophet ﷺ has repeatedly said that this is the biggest fitna — that's the test. For all the people who say, "But how come it's not in the Qur'an?" — brother, that's part of the test.

3. Shaytan Causes Us to Forget the Dhikr of Allah

The one who stops remembering Allah at night and forgets to remember Allah — more than likely shaytan has a share in it. Shaytan is the one who makes us not remember Allah before we go to bed, and of course not remember Allah after fard salah as well.

4. It Is Permissible to Learn from Someone Who Does Not Practice

SubhanAllah — we also learn from here that it is permissible to learn something from someone who doesn't practice on it. Shaytan himself — astaghfirullah — said that Allah will protect you from shaytan, and that Allah will send someone all night protecting you. He knows this, he's saying it, but he doesn't practice on himself — otherwise he'd be a Muslim. So you can learn something at times from someone who doesn't practice on it.

5. It Is Permissible to Benefit from a Jinn

And the final point: you also learn that there are certain things — if you come across a jinn who teaches you something, it is permissible to benefit from that. Mufti Abdul Haq Sahib also mentions this under this story — that you learn from here, it is permissible to benefit from a jinn. If you can benefit from a real shaytan, then benefiting from a jinn — especially if it's a Muslim jinn — will certainly be permissible. If they shared with you something or taught you something, you cannot say, "Oh, I cannot learn from that."

Nabi ﷺ affirmed the fact that what he said was true — on the matter of reciting Ayatul Kursi. Yes, what a jinn tells you may not always be right — of course, what a human being teaches also may not always be right. So you have to do your due diligence of research.

Closing Du'a

We ask Allah to make us amongst those who recite Ayatul Kursi from now on till we die — every single night before we go to sleep, and also after every single salah.

O Allah, we ask You to accept our six fasts. O Allah, we ask You to accept our Qiyamul Layl. We ask You to accept all the good deeds that we're doing. O Allah, we ask You to save us from falling into any type of waswasa of our nafs and shaitan, by which we will become slow and lax in our a'mal. O Allah, we ask You to allow us all to value every minute that we have — in the month of Ramadan and outside of Ramadan.

O Allah, make us amongst those who truly appreciate the blessing of time, and appreciate the blessing of iman, and appreciate the blessing of Ramadan. O Allah, make every single one of us — notwithstanding the type of work schedules we have, notwithstanding the type of family obligations we have — allow us all to be able to take time out every single day to be able to connect with You at a private level. O Allah, allow us to individually reach out to You, allow us to individually speak to You, allow us to individually supplicate to You, and O Allah, allow us to supplicate to You with conviction.

O Allah, grant us yaqeen and conviction in Your qudra and Your power. O Allah, make us amongst those who have firm, unshakable faith in the unseen. O Allah, we ask You to grant us ruhaniyyah and high levels of spirituality. O Allah, make us all amongst the practitioners of the sunnah of the Prophet, Habib Mustafa ﷺ.

O Allah, tonight is the first Jum'ah of Ramadan. O Allah, tonight is the night of Jum'ah. O Allah, allow us to take full benefit of this night. Allow us to send excessive salutations upon the Prophet ﷺ. Allow us to recite Surah Al-Kahf. Allow us to recite a lot more Qur'an than we have been doing. O Allah, allow us to spend time in tahajjud. O Allah, please do not allow our sins — the sins of our ears, and eyes, and hands, and feet, and mind — to become a means of us being deprived of standing up in front of You.

O Allah, we ask You to have mercy upon the ummah, unite their hearts wherever they may be. O Allah, connect them with one another, and then connect them to You. O Allah, we ask You to make us amongst those who fulfill the rights of the poor amongst us and are able to discharge their zakah properly. Allow us to calculate it properly, and give it out for past years if we missed them as well. O Allah, make us amongst those who are blessed to perform Hajj, and accept our Hajj. O Allah, we ask You to grant qabuliyyah to all the du'as we are making here.

Ameen. Al-Fatiha.