Surah Tahrim - Ep. 1 | Mufti Azeemuddin Ahmed

Surah Tahrim – Episode 1

Sisters as well, inshallah we can try our best to sit as close as possible to the front part of the masjid. I hope you will accept my words, actions, intentions, and guidance. You are capable of everything.

O Wahab, O Wahab, O Wahab, O Fattah, O Fattah, O Fattah, O Jabbar, O Jabbar, O Jabbar. After that, we seek refuge with Allah from the accursed Satan. In the name of Allah, the Merciful, the Compassionate.

Opening Verses of Surah Al-Tahrim

O Prophet, why do you forbid that which Allah has made lawful to you, seeking the pleasure of your wives? And Allah is Forgiving, Merciful.

Allah has ordained for you the lawful dissolution of your oaths, and Allah is your Protector, and He is the Knowing, the Wise.

And when the Prophet secretly spoke to some of his wives, and when she told him about it, and Allah revealed it to him — he recognized some of it and turned away from some. And when he told her about it, she said, "Who told you this?" He said, "The Knowing, the Aware has told me."

If you repent to Allah, then surely your hearts will be inclined. And if you support one another against him, then surely Allah is his Protector, and Jibreel and the righteous believers, and the angels after that, will be their backers.

Introduction to Surah Al-Tahrim

Allah is now beginning in this surah, addressing the Prophet ﷺ with يَا أَيُّهَا النَّبِيُّ, like many other surahs where Allah does not take the Prophet's ﷺ name, but instead addresses him through the titles that Allah has given him in the Qur'an — be it Nabi, be it Rasul, Messenger, Prophet, as well as many other beautiful titles. So this surah, some have called it the well-known Surah Al-Tahrim, but another name also mentioned is Surah Al-Nabi ﷺ, because it begins with Nabi, and it is about the Prophet's ﷺ extremely personal life.

So, once again, as we begin a new surah, let's all renew our intention that we are here, I'm here, we are all listening with the intention that we want to implement the secrets of the Qur'an, the answers that the Qur'an provides for all our problems. This is a beautiful surah, mashaAllah, that Allah has blessed us to sit together and study, and I pray to Allah that He allows these duroos to become extremely beneficial for myself and all who are present and who are listening, now or later. May Allah allow us all to find answers to our issues of our homes within this surah, and may He allow us to find solutions to our problems, may He allow us to then implement them immediately within our lives and propagate them to others as well.

If we sit with a very beautiful, clean, clear heart and intention, inshallah we will find solutions to lots of our issues. Many people do not realize the power of the Qur'an. Repeatedly people say, I need to talk with you — it's a very common thing.

I say, come for the tafseer, you'll find answers. But they say, no, no, I need to speak to you specially. I say, there is nothing more special than the dars of the Qur'an. There is nothing more. I know nothing about you. I know nothing myself. Everything comes from Allah. You sit with talab, you will find whatever you're looking for. Whatever you're looking for, you will find the answer in the Qur'an.

We have to have this conviction. You sit with conviction — Ya Allah, I am talib, You are my matloob, I am the one seeking You, and You are the One I am seeking, please provide for me answers. And you will find, inshallah ta'ala, answers.

The Private Life of Rasulullah ﷺ — A Sign of Prophethood

This surah is a glimpse of the most private life of Rasulullah ﷺ. It is a sign of Rasulullah ﷺ being a prophet. Because why would someone want to expose what happens at home? Right now I'm coming from home — I would never want whatever happens at home for you to know. Who would want that? But Nabi ﷺ, his interior life, the life of the home, is being shared with the rest of us, the whole world, till eternity. Why would a person choose that? Why would a person, if he was going to concoct a Qur'an and make up a Qur'an, choose verses that speak about what he has done at home? Whether right or wrong. And why would he especially choose to have such a verse in his book in which he is softly being told: why did you make a mistake? By Allah.

When people are reprimanded by someone, they share a story and they leave out — they say, yeah, and then someone was yelled at, someone got fired, someone got yelled at. Who actually expresses it that I am the one who got in trouble? We don't want to share that.

So this is the sign of the Qur'an being the book of Allah, and not something that Rasulullah ﷺ wrote himself. Because you will find in this verse here, as well as other verses, where Allah is lightly prodding the Prophet ﷺ and asking him, why did you do something which is not befitting your status? So this is one of those occasions.

Deen at Home — The Most Important Arena

Number two, we find that our deen is not just to be practiced in the masjid for a few hours. Deen most importantly is to be practiced at home, which is outside of the masjid, and the majority of our time is to be spent outside. So we need to make sure that the deen is practiced inside and outside. And so this surah tells us how to practice the deen at home. If our life at home comes right, inshallah our life in the masjid will also come right. Because private life is harder to fix. Public life is easy. Private life is where it becomes challenging.

A person — it's very easy to have a social media platform where you say nice things, promote people to donate towards good causes, and educate people in nice things. It's very easy to have a smiling face and dress up for the camera on a social media platform. What happens when you put your phone away? What type of person are you? When you finish posting about some crisis — a very powerful message — what happens after that? Your true colors, my true colors, become apparent. So it is easy to impress people online, but that is useless. Your personality is not what people think it to be. Your personality is, subhanAllah, what you are outside of the social media realm. So this is a reminder of what to do at home.

Bring the sunnah of Rasulullah ﷺ into the home. Let's see what Allah says to Rasulullah ﷺ. He says in Surah Al-Ahzab:

Indeed you have a beautiful example in the life of the Prophet ﷺ. He didn't say the Prophet ﷺ is a great scholar for you to follow, or he's a great hafidh, or great alim, or great mufti, or great imam — no. Uswah — whoever you are, he is your example. How he interacted with his spouse is an example. How he interacted with his children and grandchildren is an example. How he interacted with the poor and the rich is an example. How he interacted with the women and the men is an example. So every aspect of the Prophet ﷺ is an example.

Can we find anyone else besides the Prophet ﷺ who can say to his companions: regardless of my situation, keep on writing, for indeed even in the state of anger I only speak the truth? Think about how many times you and I have gotten angry and said things. Maybe it happened today, maybe it happened an hour ago, maybe it happened yesterday. We've said things we didn't mean. We've exaggerated the facts. We've misrepresented certain things. We have, Allah forbid, cursed someone, or cursed ourselves, cursed our kids — which we never wanted to. But in a state of anger, a person says things and does things — of course, unfortunately, divorcing someone, or saying, I hate you, when you really don't. Husbands and wives, parents and children, siblings — such a normal thing. A person when he is angry is as though he is under the control of Iblis, of Shaytan. And he says things which he later says, what was I thinking?

But it is only the Prophet ﷺ who could have said: keep on writing, even if I'm angry, for indeed only haq and truth comes out of my tongue. As Allah said:

He doesn't speak anything out of his own desire, hawa. He only speaks based on revelation. Then what is going on over here? That means these were things that were allowed to happen. Mistakes were meant to happen so that we could learn.

Prophethood is a Pure Gift from Allah

My friends, no Nabi has ever asked for prophethood for himself. No Nabi even expected prophethood from Allah. No Nabi worked hard thinking, I'm going to work hard so that I become a Nabi. Allah says:

You didn't know what was the Qur'an, you didn't know what was Iman. You were not reading any book before the revelation of the Qur'an, nor were you writing things. Otherwise, those who try to cause chaos and doubt would have used this as an excuse to create doubt within the minds of the people about the Prophet's ﷺ prophethood.

So what is prophethood? It is pure, 100% wahbi. It is a pure, 100% gift from Allah. Not kasabi — not something you earn. It is 100% a gift from Allah. And hence, all the prophets are ma'soom — they are all protected from major sins and minor sins. It is not possible for a person to believe that a prophet could have committed sins. Because then how does it come and fall in line with any prophet — and certainly our Prophet ﷺ — being a 100% role model for humanity?

So you see the narrative of other scriptures — the corrupted scriptures present today — which accuse the prophets of doing horrific and horrible, indecent things that an average man today we would also not accept, that he could run for office or for a position having committed such crimes. And these are attributed to the prophets. So you can imagine what is the state of that deen whose belief is that their own prophets have committed some of the worst, hideous sins and crimes.

And once again we thank Allah for Islam. Allah says:

That the Qur'an is a security and a guard over all the previous scriptures. That anything that was wrong in the previous scriptures, the Qur'an came and fixed it and set the record — this is right, or this is not right. That is the power of the Qur'an. And so we are blessed to have received the final revelation that tells us what's right and what's wrong.

Mistakes of the Prophets — Planned by Allah for Our Learning

So now, after saying all of this — did prophets make mistakes? Mistakes were made, but as I said, they were planned by Allah for us to learn. For example, the Prophet ﷺ and the entire army once, they were returning back from a battle, and Rasulullah ﷺ asked Bilal رضي الله عنه to stay guard, to wake them up for Fajr Salah. And the entire army fell asleep — of course, it was nighttime, they were coming back very tired. And then the sun rose, and the sun hit into the eyes of the Prophet ﷺ. He woke up and said, Bilal, what's happened? And Bilal رضي الله عنه responded, Ya Rasulullah, the same Allah who allowed you to fall asleep till sunrise allowed me to fall asleep as well.

The Prophet ﷺ and the entire army had missed Fajr. And then the Prophet ﷺ said, let's go. You know how quickly, when you make a mistake, you need to make up for it immediately. But in this case, the Prophet ﷺ did not want anyone to stay even an extra minute. He asked everyone to move. Because we've collectively, unfortunately, made a mistake — even though we didn't do it intentionally. But we've collectively missed our prayer.

And when you miss a prayer, even if it's accidentally, what happens? There's gonna be collateral damage. There's going to be nuhusa — that evil residue of the sin of missing prayer. Even though you may have been too tired, you slept through all your alarms. But the fact that we missed our prayer — there's evilness to that. And so Rasulullah ﷺ did not want the companions to stay there even an extra minute. Once they traveled a distance, then the Prophet ﷺ camped again for wudu, they did wudu, and then they prayed their salah. So this is a huge incident — it was accidental of course. But we would not know how to deal when someone misses a prayer if it wasn't for this incident. So through this we learned.

So once again, the Prophets are safe and secure and protected from major and minor sins. Mistakes happen, and what are they called? They are called khilaf al-awla — a mistake happens in which the better of the two options was neglected and the lesser of the two was taken. Or what we call khata' ijtihadi — a mistake in ijtihad.

Ma'soom and Mahfooz — Prophets and the Awliya

When it comes to anyone besides the Prophets — like the awliya, the pious friends of Allah, and the sahaba — we are not going to use the word ma'soom. We use the term mahfooz. One is ma'soom, one is mahfooz. Ma'soom is the one who simply cannot sin. Angels do not even have a desire to sin — that is not even an option for them. No desire. On the other hand, prophets — there is a capacity, but they absolutely do not sin. And this in reality is a higher status.

For example, the story of Zulaikha and Yusuf. What does it say?

She was inclined towards him, and he could have been inclined towards her — had it not been that Allah strengthened him. So that tells us that a prophet could possibly — there is imkan — but it will never happen. So this in reality is more virtuous than the angel. For example — I have an opportunity, there are hundreds of dollars here, you left the room, my hands are untied, no one would even know if I took one. And there's another person who has his hands tied. Which one is more virtuous — the one whose hands are tied and he didn't steal, or the one whose hands are untied and he didn't steal? Naturally, the one whose hands are untied, because he had the capacity to do so, yet he didn't. So the prophets are ma'soom — absolutely protected, although there is a human capacity to sin, yet they never do, by the protection of Allah.

Where do we learn this? Where did the word ma'soom come from? From the word in Surah Yusuf:

So then he remained protected. From اسْتَعْصَمَ in Surah Yusuf — that is where the whole concept of Isma comes in, that Allah protects. And where does the word also appear? In the story of Nuh عليه السلام, when his son was drowning. What did he say?

There is no one who can protect anyone today who is going to be drowning, besides the one upon whom Allah has mercy.

The other word is mahfooz, which means that the majority of the time this person will not be involved in sin — and almost never in major sins. The sahaba, the awliya. Small mistakes and sins can happen. But for the sahaba, we have:

Allah is already pleased with them and they are pleased with what Allah has prepared for them. So they are forgiven based on whatever they have done. A person who comes after them — a wali of Allah, whether it's Abu Hanifa or anyone else, from Imam Ghazali to Imam Razi, to any scholar — we're not going to call him ma'soom. We're going to say he is mahfooz — that he is, the majority of the time, not falling into sin.

How Allah Addresses His Prophet — The Etiquette of Correction

So now, once you have understood that, you see how Allah is correcting His Nabi. But before He corrects His Nabi, look at how He addresses him:

O Prophet, why do you prohibit for yourself what Allah has made lawful for you? تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ — are you doing this in order to attain the pleasure of your wives? وَاللَّهُ غَفُورٌ رَّحِيمٌ — Allah is all-forgiving, all-merciful.

Allah is correcting His Nabi. But look at how He corrects him. We said there is not a single place in the Qur'an where Allah says يَا مُحَمَّد. No Ya Muhammad. Ya Isa is there, Ya Adam is there, Ya Ibrahim is there, Ya Nuh is there. All these prophets are addressed with Ya. But there is not a single place where Allah says Ya Muhammad. The Prophet's ﷺ name has been mentioned in only four places in the Qur'an, and that was because a very important point had to be delivered:

There are four such places. Besides that, everywhere Allah has used some sort of laqab, some sort of title. Like Allah here — before He even gets to the correction, He is already using the beautiful title of Nabi. And how does He end the ayah? وَاللَّهُ غَفُورٌ رَّحِيمٌ — Allah is all-forgiving, all-merciful. You see this? How it is parenthesized? He addresses him through a beautiful label, and He ends by also mentioning that He is all-forgiving and all-merciful. So this is what you call a slight tap — that this was a mistake — but before Rasulullah ﷺ can get to stressing, it is as though Allah does not want him to get too stressed out.

It's like Allah says in Surah Tawbah:

Allah has already forgiven you — why did you give permission to the people who did not want to participate in Tabuk? So Allah already mentioned you've been forgiven, and then He asks, why did you give permission? This is the etiquette of how Allah speaks to the Prophet ﷺ.

Maintaining Etiquette When Addressing the Prophet ﷺ

I want to do a little side note here. Beloved friends, we live in a very certain type of hip culture. This new generation of speaking — the way people speak, the way parents speak to kids, the way kids speak to parents, the way husbands and wives speak to each other — is very different from the previous generation. Very different. It's very loose, very free, not formal by any means. And to the extent that in the absence of formality — which in certain instances is good — it then becomes disrespectful.

So now, if we want to connect with the kids, we need to understand that yes, we need to connect with them. But in the process of trying to connect with the kids, we cannot ourselves lose our etiquette. We instead have to — humility is something else, humility knows no bounds — but you cannot lose your etiquette.

To what degree are you trying to win over your audience? To what degree are you going to try to win over an audience that if they're all doing something wrong, you join in with them? You can sit with people and give them dawah, whether he smokes, whether he drinks — he's part of the ummah of Rasulullah ﷺ. But you cannot involve yourself in their major sins just so that people feel comfortable. It's a very important point.

Because this is an expectation from the ulama — that they need to change the way they address, the way they talk, so that people connect with them. And definitely with little kids, you gotta speak in their lingo. But you cannot become disrespectful. My key thing: don't become disrespectful.

Why am I saying this? Because just a few days ago, I heard a Jummah khatib giving a khutbah somewhere. And in the khutbah, he's speaking about the wives of the Prophet ﷺ and a story. One word he used — when I was just walking by, it just stuck with me. I said, what? What did I just hear? A khatib speaking to the audience in Jummah says, "And then the Prophet's wife roasted him." SubhanAllah. Just so that — using all this type of lingo to connect with the youth. But to use such a word of absolute casual, free terms when someone makes fun of someone — you know, they use "roasting" in weddings, sarcastically hitting on each other — to use this type of word when speaking about Rasulullah ﷺ, that his wives are doing this to him.

I remember one time I was in a masjid, and in the khutbah — this was 15 years ago — I used, instead of properly using the word "exiled," I used the word "kicked out from Makkah." Well, I almost got kicked out of the masjid. And they were giving fatwa of almost literal kufr, that you are gustakhi rasul — you've disrespected the Prophet ﷺ. And I tried to explain that "kick out" is not a disrespectful phrase — people get kicked out of a university, people get kicked out of things. But then the brother said, no, the word "kick" — you've kicked the Prophet ﷺ with your foot. So, now in hindsight, I appreciate that ghairah for the Prophet ﷺ. I've never used that word again. I've been much more careful — that was a long time ago. I've been more careful, and I understand that this type of ghairah is beautiful. Why not? The more refined words you use for the Prophet ﷺ, the better — even if you are describing what the kuffar did to him.

So, when we are describing the relationship between the wives and the Prophet ﷺ, please be careful. Look at how Allah is speaking to His Prophet — He starts off with Nabi, He ends with وَاللَّهُ غَفُورٌ رَّحِيمٌ, and in the middle He slightly taps him. And to the extent that Aisha رضي الله عنها told her husband, it seems that indeed Allah is always trying to please you — because the revelations would come to address the Prophet's ﷺ wishes. For instance, Allah says:

Indeed We see you constantly looking up into the heavens, waiting for revelation — no problem. We will change the qiblah to the qiblah that you want. And many other instances like this. She said, it seems like your Lord is always trying to please you. SubhanAllah.

So we have to be careful. What does Allah say in the Qur'an?

Do not call out to the Prophet the way you call out to each other. He's not one of you. You can't speak to him the way you speak to each other. Watch your language. Don't treat him the way you treat one another — Allah is telling the sahaba who would give everything for him. So be careful, watch your language when you address the Prophet ﷺ.

And in Surah Al-Hujurat:

Do not allow your voice to be louder than the voice of the Prophet. Do not speak to him loudly. And if you don't watch your tongue, then without you knowing — وَأَنتُمْ لَا تَشْعُرُونَ — I will literally nullify all your good deeds. One instance like this and you'll have zero. You come to the akhirah — no Hajj, no Zakat, no Salah, no fasting. What? 60, 70 years of ibadah, zero? Yes. Because you raised your voice once to the Prophet ﷺ. And you're not going to even know about it until it's too late. You're going to find out in the grave, on the Day of Judgment. This is what the Qur'an is saying. So disrespect of the Prophet ﷺ is a very serious crime.

So this is the issue we're having now in our community. TikTok generation, what not. It's about connecting with a new generation. Someone shared with me a big article — a long PowerPoint — on effective communication with this latest generation. And the khulasa of the entire PowerPoint was: this generation — you simply listen to them. That's it. You don't communicate, you just listen. So this effort of trying to connect with the youth is great. But we cannot try to bring Allah and His Rasul ﷺ and present them as some — a'udhubillah — cartoon characters. We should never speak about the seerah in a manner that we are doing tahdheeru'l maadi ila'l waqi — bringing the past to the present — in such a way that we add these type of casual statements. Please do not lose whatever etiquette, mashaAllah, you have.

The Background of Surah Al-Tahrim's Revelation

What is the background of the revelation of this surah? There are multiple stories mentioned. One of them is that Hafsa رضي الله عنها took permission to go home, and she came back and found the Prophet ﷺ with Mariya al-Qibtiyya. And so when Mariya al-Qibtiyya left, she told the Prophet ﷺ, I know who was with you. And the natural jealousy of a wife came in. So the Prophet ﷺ, wanting to make Hafsa رضي الله عنها happy, said, okay, I make her haram upon myself — even though she was halal for him. But he said, no problem, I will never go to Mariya al-Qibtiyya again. And he told Hafsa, this is a secret between you and me — do not tell anyone. Because I am doing it to please you.

What did she do? She went and told Aisha رضي الله عنها. She said, can you imagine? The Prophet ﷺ actually made something which was halal, haram upon himself, just to please me. So they started talking. Allah then informed the Prophet ﷺ — first of all, why did you do this? Number two, do you know that your wife, who you told not to share the secret, has now shared it with another? And now they're talking, and other things will happen.

So Allah then informed him, and he called Hafsa and asked, did you tell this to Aisha? She thought — wait, Aisha is my best friend, she would not have told him. How did this happen? And he said, well, Allah informed me. And then Allah said this is something not allowed — something which was halal, you cannot make haram upon yourself, even if it means to please your wife. Just like something which is haram, you cannot make it halal upon yourself to please someone, even if it be your wife. So now you're going to have to give a kaffara for that.

So tahlilu'l yameen — yameen is an oath. If you say wallahi I'm not going to do something, and then you give the atonement before you break it, that is called tahlil. If you give the atonement after you break it, it is called kaffara. For example, if someone in a fit of anger says, wallahi, I'm not going to visit my sister again because of what she said to me — then he realizes, man, that was not good. So then he should give his kaffara — feed ten people, ten full meals to ten poor people, or give them clothing — and then go ahead and visit his sister.

The hadith teaches us that if you take an oath of not doing something which was actually good, then forget the oath, go ahead and do it, and pay the price for it — pay your kaffara. But don't say, I said wallahi, so I can't do that.

The Nabi ﷺ said:

(Sahih al-Bukhari, Hadith 5063)

Wallahi, I hope and I expect that I am the one who fears Allah the most, and I am the most knowledgeable of what to stay away from, and how to have taqwa within me.

Three Men Who Came to Ask About the Prophet's ﷺ Worship

As it is mentioned in a hadith, three people came to the Prophet ﷺ and asked about how he ﷺ worshipped Allah. When they were told about his daily activities, تَقَالُّوهَا — they regarded the Prophet's ﷺ ibadah as not that much. And they said, we are sinners, we have to do a lot more. So one of them said, I'm not going to rest at night — I'm going to pray the entire night. The other person said, I'm going to fast every single day without break. The third one said, I'm never going to get married — I'm going to stay away from women.

The Prophet ﷺ, when he heard them, said, did you all say this? And they said yes. And so the Prophet ﷺ said:

(Sahih al-Bukhari, Hadith 5063; Sahih Muslim, Hadith 1401)

I swear by Allah, indeed I fear Allah more than anyone, and I have the most taqwa. But look at my life: I fast and I break my fast. I pray and I sleep. And I get married. Whoever turns away from my sunnah is not from me.

One of the ulama was sharing that the tariqah of nubuwwah — if you want to become a wali following the method of the Prophets — is by having a so-called normal life: get married, have kids, have a job, have responsibilities, all of those things. That's how the Anbiya got close to Allah. Because when you get married and have children and have a job, all of that added responsibility definitely creates a lot of stress and a lot of issues. And this is what Allah wants to see — how do you worship Him in the midst of all of that stress. If you were to become a monk, it's easy. You have no issues with people. Marriage is not an easy game. And definitely raising kids is not an easy game. So in light of all of that, if a person is worshipping Allah, he is following the footsteps of the Prophets. Getting married is definitely part of our deen.

And my brothers, why is there marriage? Because Allah has put an internal need in every male and female for each other — a biological need. And that is why Allah has instituted the institution of nikah. So those people who think, I am not prone to falling into sin, that's why I can freely mingle with anyone and everyone — we are going against not only the anatomy and biology of how Allah created us, but also against the expectations that Allah has placed for us. Because Allah expects us to have an attraction to the opposite gender. That's expected, that's meant to be there. If it was not there, honestly no one would want to get married, because it's a lot of stress. But it is those biological and emotional needs connected with both men and women that force people to be attracted to one another — and then mashaAllah, marriages happen, kids happen, and so forth.

The Different Types of Oaths

Allah says:

Allah has already sanctioned a way for you, O believers, to absolve yourself from oaths. Tahlil comes from the word halal. You can become halal from the oath — absolve yourself. This is not something for the Prophet ﷺ only. This is for all of us. You can get out of these oaths if you get stuck in them.

There is one oath which is what I told you about — an oath about what to do in the future. Wallahi I will never visit so and so. Wallahi I will not do this. You should become halal from that. But then there is another oath which is called yameen al-ghamus. Yameen al-ghamus is where a person says, wallahi I didn't do this — when he actually did. Or he stands up and says about someone else, I swear he did not do this — when he knows the person did. Astaghfirullah al-azim. This is such a major sin.

In the system of Islamic justice, the principle is:

(Sunan al-Tirmidhi, Hadith 1341; Sunan Ibn Majah, Hadith 2321)

The one making a claim must bring proof. And the one who denies — if he has no proof — takes an oath. That oath has so much value in Islam: if you have an iota of iman, you will never take an oath on Allah's name falsely.

The Prophet ﷺ, when he talked about what are the major sins, he mentioned:

(Sahih al-Bukhari, Hadith 2654; Sahih Muslim, Hadith 87)

Number one: ascribing partners to Allah. And then: false testimony. He was leaning against the wall, and he sat up to emphasize — this is not a joke. That is why some ulama have said that a person who gives false testimony in court, or even in front of a teacher, in front of his parents — wallahi this happened — should renew his iman. This is borderline, if not already, according to some, kufr. That a person takes Allah's name and lies.

That's what a Muslim society is supposed to be about — that we are so connected with Allah that you cannot imagine a Muslim taking Allah's name falsely. But where do we stand today? Allahu Akbar. I have witnessed this — people, two people, holding the Qur'an and saying things, and you know one of the two is lying. It is so sad to watch. Two people holding the Qur'an and claiming X, Y, Z things — marriage issues, divorce issues, property issues. Astaghfirullah al-azim. And some people have so much jur'ah — they just grab the Qur'an. Please teach yourselves this, teach your children this: we can never, never, never take Allah's name in vain. Never take Allah's name falsely. Never put your hand on the Qur'an falsely. It's not worth it. You think a million, two million is at stake? You think the house is at stake? What we will face on the Day of Judgment for a false oath? Because it is mentioned right after shirk.

What does ghamus mean? Ghamas means to dive in. Why is it called yameen al-ghamus? Because a person who says this is diving himself into the fire of Jahannam — jumping into the depth of hellfire. That's why it is called yameen al-ghamus.

And the entire system of justice depends upon honesty and integrity. That's why justice systems across the Muslim world are just falling apart — from top to bottom. From leaders to the average person. Until you do not have honesty and justice in our hearts, we cannot run anything. This is the most important thing for us to teach our children. And we cannot teach our children what we do not have.

Teaching Our Children the Sanctity of Truth

There are parents who literally teach their kids how to lie. Lie to your teacher, lie to the other parent, lie to this person, lie to that person. Sometimes moms will tell the kids, oh, when dad comes back, don't tell him we did this — just say something else. This is what happens when mom and dad are not on the same page. Big problem. This is zulm azeem — a massive oppression on the kids — to teach them how to lie and cover up their sins.

So we should always go back to the basic principles and teach our children that whatever happens, speak the truth. And don't push people into lying — this is another very important point. If you feel like someone is under pressure and is going to lie, then just back off. Say, okay, I'm not going to speak about this right now. We'll wait. Because once a person lies, I know this — I do counseling, I meet all sorts of people.

I remember one case. The husband kept saying no, I didn't do this. I tried to help. An hour in, he told me, yes, he had actually done it. I got really mad. I said, I'm giving you my time, I'm investing so much time in your marriage, and now you're lying to me as well? He broke down crying. He said, you know what — I realized I've been lying since sixth grade. I'm now in my late 30s. And he started repeating to me how he lied the first time in sixth grade, then seventh grade, then eighth grade, getting caught here and there. He started crying and said, I am a liar. That's who I am. I've never had this realization until now.

It will eventually catch up to you. As Rasulullah ﷺ said:

(Musnad Ahmad, Hadith 22030)

Speaking the truth will definitely give you salvation — يُنْجِي. The Prophet ﷺ is not lying — he said it will save you. You'd rather get caught here, but the next one will let you go. Just speak the truth. Truth will definitely prevail. And speaking a lie — يُهْلِكُ — will destroy you. You think you evaded authorities now, you evaded your mom and dad right now. But it will eventually catch up to you.

What is the story of Yusuf and Zulaikha? How many years did it take? Tens of years, Yusuf عليه السلام was rotting in the dungeons. But eventually the truth became apparent — that he was the one who was innocent, and she was the one who had caused all this. The truth will always prevail. Just make sure you're on the right side of history.

Do not push people into a corner where they are forced to lie because of their natural instinct of trying to save face. We all have that. So if you call someone out in front of a hundred people in public and say, did you do this? — what is the person going to say? Why put him in a situation where he's going to end up having to lie? If you see it's going the wrong way, back away and say, we'll talk about this later. Why? Because once a child learns how to lie, he will continue to lie throughout his life.

Our rules should be at home: I will accept any mistake, but one thing I will never accept is lying. You acknowledge you did A through Z — no problem, just tell me. If you can't tell me now, say, I can't speak about this now — that's fine, I'll take that too. I'd rather stay silent, plead the fifth. When you are ready, we'll talk about it. This is how our relationship with our children should be — and with our siblings and spouses. But lying is the red line. Once you have broken that trust, I can't accept that anymore. Am I saying you should never forgive someone who lied? No — if he acknowledges it and says I'm very sorry, alhamdulillah, the doors of tawbah are always open. But obviously it hurts that relationship.

So, give people the space. Do not choose between death and lying — because he'll choose lying. Especially when raising kids, give them that space.

And Allah says:

Allah knows all of your needs, and Allah is all-wise when it comes to His injunctions. The Nabi ﷺ also said in one hadith:

(Sahih al-Bukhari, Hadith 6696)

Whoever has made an oath that he will obey Allah, he should do so. And whoever made an oath that he will disobey Allah — like, wallahi I'm not going to go talk to someone — then do not disobey Allah, just break that promise, pay for it, and move on. Many times, this continuous taking of oaths is a sign of weak iman, usually because of anger. So we need to be careful about our tongues.

The Secret — Hafsa and Aisha رضي الله عنهما

Behold, when the Prophet ﷺ confided a matter to one of his wives — أَسَرَّ يُسِرُّ إِسْرَار comes from the word سِرّ, secret. When you share a secret. The Prophet ﷺ shared a secret with one of his wives — we know that was Hafsa رضي الله عنها most likely. What was that secret? One was the story of Mariya, as I told you. The other very famous story is that the Prophet ﷺ would spend a lot of time with Zaynab bint Jahsh رضي الله عنها. So there were sides within the wives of the Prophet ﷺ. Hafsa and Aisha رضي الله عنهما were on one side, and they tried to figure out how to dissuade him from accepting gifts from Zaynab رضي الله عنها or spending too much time there.

So when he came to their homes, they would each say, Ya Rasulullah, we smell something. There was a type of plant that had a bad smell. They would ask, did you eat from that? And he would say, of course not. So they'd say, really? But that's how it smells. And the Prophet ﷺ would say, no, I didn't eat anything — I just had honey from Zaynab. Oh, well, the bees probably took pollen from that plant, so the honey now has that smell. Which was not the case — they were just making it up.

So the Prophet ﷺ said, okay, fine — wallahi, I will not eat this honey anymore. Something which was halal, he made haram upon himself. Again — to please his wife. And then she went and told Aisha رضي الله عنها. So the same story happened.

The Nabi ﷺ confided a matter to one of his wives. Then when she told another wife of it — وَأَظْهَرَهُ اللَّهُ عَلَيْهِ — أَظْهَرَ يُظْهِر means to make apparent. Allah made this secret apparent to the Prophet ﷺ. That this wife of yours spoke to the other wife.

عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ — the Prophet ﷺ made known part of it to her and avoided disclosing a part. What does that mean? When Rasulullah ﷺ was informed through revelation that Hafsa had done this, he called Hafsa. He said, what did you say to Aisha رضي الله عنها? She figured that Aisha could not have told him. She said, who told you? He said, Allah told me. Well, Allah told him everything they had spoken about. But the Prophet ﷺ was so kind, so generous, so beautiful a role model for us — that Allah clearly mentions that the Prophet ﷺ did not say everything he knew. He did not repeat the entire conversation that Hafsa had with Aisha. Every secret she had shared, every response — he could have repeated all of it. But why?

They say: لا تُحَمِّرُوا وُجُوهَ النَّاسِ — do not make the faces of people red. Do not disgrace people, do not make people red-faced. This is in the Qur'an — this detail is in the Qur'an. Out of all the things Allah could have mentioned, He mentioned this specific detail: that the Prophet ﷺ did not share everything he knew about the incident. He turned away. He avoided disclosing part of it. Why? Because he did not want to make Hafsa feel worse than necessary. He did not want to allow her conscience to completely destroy her. She already felt bad.

So much advice, so much khair we learn from this one small portion of this ayah. When you find someone who is doing something wrong, correct him on that one point — even though you may have an entire dossier about them. There's no point in saying all of it. Because that person will lose his own self-esteem, he will lose any level of his own personality, if you throw everything at him in one shot.

Think about this between spouses. Whatever issue is bothering you — correct just that. Why am I upset? X — just X, not X, Y, Z. But we don't do that. We say, you've been doing this for 20 years. Since the day we got married, in the car from the hotel — it starts from there. Now how does that person feel? Every single time, subhanAllah — we don't remember our prayers, but we remember the history of all the infractions of the spouse. And women, mashaAllah, have great memories on these things.

So whether you're a man or a woman — let's not bring out all the old laundry. Because all it does is make the person who already feels bad become rebellious. I made one mistake, you're counting out 19 mistakes — forget it, I'm not going to even accept the one. That's exactly what happens in today's times. There's no humility between spouses. How often do spouses say, I'm sorry, nowadays?

This whole concept of Valentine's is nonsense — a multi-billion dollar industry. If this Valentine and love were true, why is there a massive 50% divorce rate in this country? The one you're lawfully married to, you hate. And then every other person outside looks good to you. If this is not shaytaniyat, what is it? All our marriages are falling apart. But we gotta follow whatever the kuffar do. Stay away from this nonsense.

But the idea is, if you want to truly improve the marriage, learn how to say, I'm sorry. It's not about just saying, I love you, once a year on an anniversary. If you want to do nice things, fine. More importantly, learn how to say, I'm sorry. That will make marriages much stronger. So when a person points out a mistake, the other person should just say, you're right, I'm sorry. But if they choose to point out 50 mistakes instead, that person who wanted to acknowledge something will stop right there and say, I'm not going to go further. What's the point? This person is just after me.

I've seen it — literally a person apologizing, asking forgiveness, and the other says, no, you're not sincere. Like, what do you want? That's just all the shaytaniyat of today between spouses. May Allah protect our marriages from that. Ameen, Ya Rabb al-'Alamin.

Who Told You? — The All-Knowing, All-Aware

She simply asked him, Ya Rasulullah, who disclosed all this that I had spoken to Aisha about? He said, the one who is all-knowing, all-aware has informed me. I don't need to hear from you — I heard it directly from Allah.

Why do people share secrets? What are the reasons? But before talking about sharing a secret, we learn from here that one should share some secrets with his spouse, and one should share some secrets with her spouse. Because this is a means of creating love between the two. You share a secret with someone you trust — you're telling them something you don't tell others, it makes them feel that this person trusts me and loves me. If a person has an attitude of never sharing anything private with his spouse, then that relationship is on edge. You should not create a relationship with a spouse of ajnabiyyah — as if you're strangers who just happen to live in the same house.

Now, what type of secrets? All the faults and flaws of other people? Absolutely not. As an imam, I know so many things about so many people. But if you share with me, it is not permissible for me to go share with my spouse. Between me and that individual — that's it. But there are other things in life. In order to build trust, a person should share things — you can choose what you want to share.

A statement of Ali رضي الله عنه:

(Attributed to Ali ibn Abi Talib رضي الله عنه; narrated in Sunan al-Tirmidhi, Hadith 1997)

Love your beloved with moderation, lest one day they become your enemy. And hate your enemy with moderation, lest they end up becoming your friend one day. Amazing advice. Meaning, in the process of loving someone, don't go to such extents that — Allah forbid — one day they turn against you and can use everything they know about you to manipulate you. Similarly, if you dislike someone, do it in moderation. Do not burn your bridges to the extent that one day you are forced to work together, but you've said so many bad things about that person that it's very hard to come back.

So going back — earning the trust of a spouse is important, and that is through sharing secrets appropriately. And Nabi ﷺ did this — because sharing this gave her a very special feeling. So what are the reasons that some people open up secrets even after being told not to?

One — that person may want to show others that they are more special. I'm more special than you — he not only made something haram, but he also shared a secret with me. It's a show-off thing, to demonstrate a status with that person that no one else has. Number two — it's possibly to make other people angry or jealous. You don't know this, I have a secret. Number three — to harm the person who shared the secret himself, to let people know his or her true colors. Number four — you share the secret because you want to get some material benefit from it, like a spy or a mole.

So a person needs to understand these things that cause a person to share secrets, and we have to be careful. The Prophet ﷺ said in one hadith:

(Sunan Abu Dawud, Hadith 4869)

Whatever is spoken in a gathering, it is a trust. The ulama say: if I call three people out of a crowd to sit in a corner and talk with me, it is not necessary for me to say, shh, don't tell this to anyone. The very fact that I called you out of a crowd to speak to you is itself a sign that what I'm sharing is only for your ears.

Similarly, if someone confides in you that — Allah forbid — he is going to take his life, or harm himself, then you need to inform his parents or someone who can assist him. Today we have the idea of, I don't want to be a snitch. But you have to look at the whole picture. By you not sharing this knowledge, are you actually benefiting him or harming him — in the akhirah and in this dunya? Those who get caught early on in their wrong habits are the blessed ones. That means Allah wants good for them, that's why they got caught early, so that they can repent instead of developing that habit.

If someone confides something serious with you, and you have the credentials to address their issue, go ahead and do it. But if you don't, then at least seek help. You don't have to identify that person — you can say, I have a case. You don't even have to expose them. Because we just talked about the hadith — don't make his face red. If he's trying to cover himself up, why expose him needlessly?

There is a story mentioned about a lady in Sham who came to the mahkamah — to the court — and climbed up the stairs to enter the chamber, and subhanAllah, she broke her wudu. She obviously felt absolutely ashamed — this had happened in public. When she came to sit down, the qadi said, what's your name? She said her name. And he said, I cannot hear — speak louder. He kept on doing this, simply to give her the feeling that what had transpired a minute ago, the qadi had not heard — so that she would not feel disgraced and embarrassed. This is the akhlaq of our deen.

Nabi ﷺ one day was sitting with his sahaba, and someone broke their wudu — there was a smell. The Prophet ﷺ did not want to call out to that person and say, go freshen your wudu. Instead, the Prophet ﷺ said, whoever ate camel meat needs to go do wudu. He said, Ya Rasulullah, we all ate camel meat. He said, yes, all of you go do wudu. And this happened in the time of Umar رضي الله عنه as well — a similar incident, and a companion said, I think we should all stand up and do wudu. Umar رضي الله عنه said, okay yes — let's all stand up, simply to cover up the embarrassment of one sahabi sitting there.

This is how our ummah is supposed to be — trying to cover each other's faults. But if a mistake is made that needs addressing, then this is not the time to cover it, because that person needs help. By not sharing with those who can help him, you are harming that person.

I remember one incident where someone left the fold of Islam. She was messaging on a bunch of WhatsApp groups about how she had left the fold of Islam, and it was going around in the community. And no one came and actually addressed it with her parents. Eventually it came to me. I said, have you all addressed this? They said, no, we feel shy. You feel shy, but it's being passed around and forwarded all over — and her mom and dad don't know. The whole world knows it. I was so upset. I said, if this happened to your daughter or son — may Allah forbid — is this what you would want? The whole community speaking about it and you don't know? Do to others what you want others to do for you.

Wouldn't you want people to come share with you about your children if they're in trouble? Well, do the same for other people's children. Don't just say, oh forget it, it's none of my business. Astaghfirullah. This is not being part of the ummah of Rasulullah ﷺ. Do not expose in front of people unnecessarily, do not talk unnecessarily, and do not expose more than necessary. But through ishara, allude that there's a problem — you need to just take care of your son, take care of your daughter. That type of empathy and sympathy is required. And that's necessary for being part of the ummah of Rasulullah ﷺ.

The Prophet ﷺ also said:

(Sahih Muslim, Hadith 2590; Sunan Abu Dawud, Hadith 4880)

Whoever covers up his brother's fault, Allah will cover up his faults on the Day of Judgment. And whoever goes searching for the faults of his fellow brother — Allah will come after searching his faults. And if Allah comes after you, He will disgrace you even if you are sitting in the safety and comfort of your home. Meaning, don't put a Muslim under your scope, in your target. If you have a vendetta and you're determined to expose someone for everything — the hadith says, if Allah comes after you, you won't be able to escape. Even from the comfort of your home, your secrets will become known to the whole world. So let's not mess with each other. Because we do not want Allah against us.

Allah also says:

Allah knows what is the hidden secret and what is more hidden than the secret. So let's not mess with each other, brothers. Because we do not want Allah against us.

May Allah give us all understanding. We will, bi-idhnillahi ta'ala, through your dua, try to cover the remaining points next week. There is a lot more still to cover, even on these three ayat.

Announcements

If you have any questions, please go to slido.com — the number is 4086832.

I'm sure today you got the text message for the tafseer reminder. If you did not get it, please scan the QR code outside. Also, if you did not get the events group, please scan the events group WhatsApp QR as well.

This Saturday is a very unique program — I request and humbly ask all of you to please join us, inshallah ta'ala, this Saturday and Sunday. This is a one-day nafl i'tikaf — our annual no-tech retreat. Saturday Maghrib to Sunday Maghrib. We leave our technology, leave our cell phones. You know we have three big enemies: the nafs, the shaytan, and the cell phone. This is an opportunity for us to run away from these enemies and stay in the house of Allah, completely detoxed.

This is our third year doing this program. I encourage the brothers and sisters who are listening online and those who are here — please make niyyah to join us. The i'tikaf starts at Maghrib. We'll be fasting. Dinner will be served on Saturday night. Before Fajr on Sunday, we'll have suhoor. And after Sunday Maghrib, we'll have iftar and dinner.

We have Sheikh Zakaria Patel joining us from Toronto — Imam of Masjid Taqwa — and he will be discussing many beautiful topics including an introduction to tasawwuf, introduction to spiritual rectification, and addressing misconceptions about this science. We'll also have a practical wudu workshop using the same amount of water the Prophet ﷺ used, a practical salah demonstration, a practical dhikr and dua demonstration, and how the Prophet ﷺ recited Qur'an with tadabbur. This is a very hands-on workshop. Sisters will also have their own separate parallel sessions.

The correct dates are February 17 to 18 — Saturday to Sunday. Please make a note of that. If you did not register, please do so now, as we need accurate meal numbers for suhoor and iftar arrangements.

Our 15th night of Sha'ban program will happen Saturday, February 24th — Laylatu'n Nisf min Sha'ban. This is part of our Road to Ramadan series.

This coming Friday night, we'll have our third session from the five pre-Ramadan sessions — Psychology of Ramadan: Renewal, Change and Transformation — with Mawlana Munsif Mubarak, a scholar as well as a psychologist, visiting from Toronto. Please join us this Friday after Salatu'l Isha.

Sheikh Zakaria Patel will also be joining us for Thursday night Salawat — he'll be giving a talk plus Salawat. Then Friday night, him and Mawlana Munsif will be doing the Psychology of Ramadan. Saturday morning, he'll be here for the Team Fajr program. And then he'll be with us for the I'tikaf as well.

Q&A Highlights

If you miss Fajr, do you have to make up the two rak'at sunnah? Yes, make up the two rak'at sunnah as long as it is before Dhuhr Salah. If you miss Fajr and are not able to make it up until after Dhuhr, then in that case only the Fardh Salah.

What to do if a young child is lying? The person needs to address this and explain to them the absolute harms of lying. Go through the hadith — for example, through Riyadh al-Salihin, through the chapter on lying. The beautiful book we read from every day after Salatu'l Isha — Downpour of Blessings — also has a whole chapter on that. Going through the etiquettes, the bad character and the good character. People simply do not realize how big of an issue it is. It is an addiction. Like any other bad habit, we need to hit it early on.

What is the correct approach when covering someone's faults or your own past sins, while avoiding lying? The correct step is to simply say, I'd rather not speak about this. I'd rather not share this. And no one should force you for that.

How to deal with people who make it openly known that they are close to others and know their secrets? They are dying for attention, honestly. Depending on who the person is, explain to them that we can give you attention without that. You don't have to keep mentioning this. It is a sign of a serious inferiority complex. Stand on your own two feet, on your own actions, on your own character. You don't need to be propped up by someone else's name or status.

If a person curses and raises their hands in dua against you, what happens? If you don't deserve it, that dua goes right back onto them. Just because someone cursed you doesn't mean it will be accepted.

Should we speak against something that is not right, or leave it to larger and more knowledgeable scholars? If you have the capacity to correct it in your own home, your own community, your own immediate vicinity — correct it. But if it's a larger-scale international issue and you don't have much say, then at least feel guilty about it in your heart.

Is it allowed to investigate Muslim-owned restaurants regarding their meat supply and tell people about it? If someone says they are halal and they are serving haram, that is a very big matter. First go to the business owner. If you are selling haram, that's between you and Allah. But please do not say something is halal and then sell haram. Unfortunately, there are too many incidents of that happening.

Book Recommendations

Alhamdulillah, talking about marriage, sharing secrets, and so on — this is a must: every single person who you know is getting married, or who has been recently married, or who wants their marriage to feel fresh again — please get them this book. Instead of lecturing at home — which won't work — let the book lecture both of you. This book is called Healthy Muslim Marriage by Mufti Abdul Rahman ibn Yusuf Mangera. He actually taught portions of it in our winter intensive many years ago, and you'll find recordings of him teaching it online as well. Really, really nice.

We also have a new kitab: Kuttab al-Nabi — The Scribes of the Prophet ﷺ, written by Dr. Mustafa Azami — one of the great muhaddithun, great scholars of hadith. This is about who are the people who wrote down the wahi, who sat next to the Prophet ﷺ and were the very first ones blessed to hear the Qur'an directly from him, and who were the first ones to write it down. Learning about their lives and biographies.

And last, a beautiful children's book with illustrations about our mother Khadija رضي الله عنها — called Story: Islam's First Lady, by Fatima Barakatullah. The Prophet Muhammad ﷺ said about her:

(Musnad Ahmad, Hadith 25662)

She had faith in me when people rejected me. She believed in me when people disbelieved me. She supported me with her wealth when they prevented me. And Allah blessed me with children through her and not through any other wife.

This is Khadija رضي الله عنها — Story: Islam's First Lady by Fatima Barakatullah.

Closing Dhikr and Du'a

O Allah, we ask You to accept this gathering. O Allah, whatever good was shared was indeed from You. O Allah, allow all of us to put the good into practice. O Allah, allow us to stay away from all the evil that we shared. O Allah, we ask You to grant us tawfeeq to be able to implement whatever we hear and whatever we share.

O Allah, make it easy for us to follow the deen. Make it easy for our children and our spouses to follow the deen. O Allah, allow the environment of our homes and our character at home to reflect the character of Rasulullah ﷺ. O Allah, bring muhabba and love between every member of our home. O Allah, bring peace and unity within the home. O Allah, remove discord and hatred from the home. O Allah, bring sunnah within our homes.

O Allah, make all of us amongst those who search and seek out the truth and follow it wherever it may be. O Allah, save us from falling into misguidance. Save us from falling into any type of innovation. O Allah, save us from being misled by any misguided person.

O Allah, we ask You to open up the doors of halal rizq and all halal things available to us. And close the doors of all haram — from seeing haram, listening to haram, thinking of haram, walking towards haram, holding haram, consuming haram, eating haram, earning haram, spending haram — O Allah, close all those doors.

O Allah, one of the members of our community, one of the sisters in the administration of the madrasah — O Allah, her mother is extremely ill. O Allah, we ask You — if shifa is written for her — O Allah, grant her complete, complete shifa, ikamil ajila, such shifa Ya Allah that there is no sickness after that. And O Allah, in this age, if shifa is not written for her, O Allah, then make her departure to the akhirah extremely easy, Ya Allah. O Allah, grant her a beautiful place in the akhirah, Ya Allah. O Allah, all the good that she has done and is doing, whatever state she is in — O Allah, accept that. And whatever good her siblings, her children, her grandchildren, great-grandchildren may have done or are doing, O Allah, allow her to benefit from that.

O Allah, all those in our community who are sick, who are struggling with chronic illnesses, critical illnesses — O Allah, if shifa is meant for them, grant them all shifa — kamil, ajila, mustamirra, daima. O Allah, grant them patience in this difficulty. Grant them the ability to handle their pain, Ya Allah. Make this suffering a means of complete, complete forgiveness for them, Ya Allah. And if shifa is not meant for them, then allow their departure from this world to be easy, and allow where they are going to be far superior to anything this world could have provided them, Ya Allah.

O Allah, we ask You to grant us all the good that the Prophet ﷺ had asked You of. We seek refuge in You from all the evil that the Prophet ﷺ had sought refuge in You from.

O Allah, allow this no-tech retreat of this weekend to become a means of hidayah for ourselves and thousands of others. Allow it to become a means of all of us realizing the toxins in our lives, Ya Allah — especially all that is connected to our phones and the internet. O Allah, make this weekend a means of us finding a barrier between ourselves and excessive usage of cell phones and the internet. O Allah, allow this weekend to become a means of preparing for Ramadan. Put lots of barakah in Sha'ban, and allow us to welcome Ramadan and make the most of it.

O Allah, reward all those who have helped and are helping in any way, shape, or form — the madrasah, the masjid, our volunteers, our musallis, our patrons, our well-wishers, our teachers, our staff, and their families. O Allah, grant all of them protection — protection for their iman, protection for their homes, protection for their health and wealth, protection of their children, protection of their marriages, Ya Allah.

O Allah, whatever khair Rasulullah ﷺ had asked You of, grant us that khair. Whatever evil the Prophet ﷺ had sought refuge from, grant us refuge from that.

السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ