 When Allah says in the Quran, say, oh my servants who have transgressed against their own souls, asrafu ala anfusihim, who have utterly corrupted themselves, la taqnatume rahmatillah, never ever despair of the mercy of Allah. It is impermissible, it is haram, just as haram as drinking wine, eating pork and fornication, it is haram to despair of the mercy of Allah subhanahu wa ta'ala, to be in a state of qunud of Allah subhanahu wa ta'ala, la taqnatume, this la in Arabic is called la annahya, the prohibitive la. You are not allowed to despair of the mercy of Allah subhanahu wa ta'ala, Allah forgives all sins. He is the forgiving and He is the merciful. What we have in our Muslim communities is a crisis of ilm, a crisis of knowledge. The crisis of knowledge is always correlated with the crisis of love, a crisis of mahabbah, because you can judge a person's love for something by how much knowledge that person has of that particular thing. This was particularly true of the pre-modern world, nowadays unfortunately a lot of people, because there's a fear of poverty, they feel like they have to study things and they have to work at certain jobs because that's what's going to put food on the table. But no one, not a lot of people can actually follow what they love to study. So you have people who are getting degrees in technical fields, sitting in cubicles for 10 hours a day, and it's paying the bills, but there's great depression that's happening on the inside, because they've been indoctrinated into thinking that unless they're in some sort of corporate position that they're not going to be able to support their families. And children, they're the best example of this. Children when they talk about something, when they have a lot of knowledge about something, it's an indication that they love that thing. If they're talking about sports or comic books or something like that and they have a lot of knowledge about that, that means they love that thing. So we have in our communities a crisis of knowledge, and like we said a crisis of knowledge is always linked to a crisis of love. We need to be people that are in-depth, people that have substantive knowledge about this tradition. There's a hadith of the Prophet sallallahu alayhi wa sallam in which he says, towards the end of time the Ummam, the nations will invite each other to the killing of Muslims like they're inviting each other to a banquet, like they're inviting each other to food. It's interesting the Prophet sallallahu alayhi wa sallam would use this analogy of food, of ta'am, because what do you do with food? You eat food. You devour food. It doesn't fight back. Food doesn't resist. You can do whatever you want with food. So one of the Sahaba, radiallahu alayhi wa sallam, he was very concerned when the Prophet sallallahu alayhi wa sallam said this, so he said we must be very few in number at that time, and he said you are many, many, many, but you're going to be like the scum on the ocean. There's a lot of scum on the ocean, but it doesn't do anything. It's very shallow. There's no depth to it. There's no substance to it. There's just a lot of it. So we need people that have not just information about our tradition, but people have in-depth knowledge of this tradition. And quality is always more important than quantity. So there's a great encouragement in our tradition to seek out knowledge. The Prophet sallallahu alayhi wa sallam, he said we all know the hadith, ta'abu al-inm, al-faridatun, alakulli muslim. He said sallallahu alayhi wa sallam that the acquisition of knowledge or the desire of knowledge is an obligation upon every Muslim. In another hadith, and there's weakness in this hadith, but the ulamma quoted for encouragement, for exhortation, and edification. He said sallallahu alayhi wa sallam, utlubu al-inm, al-mulubi al-sin, to seek knowledge even as far as China. In a hadith related by Abdullah ibn Amr al-Aas, he says the Prophet sallallahu alayhi wa sallam, one time he passed through the masjid, that he passed by two gatherings in his masjid, wa qala kilahuma al-al-khayr, both of them are good, wa ahaduhuma afdulu min sahibihi. But then he said one of them is better than the other, and they describes them. He says one of them is calling on Allah subhanahu wa ta'ala, they're making dua to Allah subhanahu wa ta'ala, right? And Allah subhanahu wa ta'ala, he said he could forgive them or he could not. And then he said ask for the other one, fa yata'lamuna al-fiqh, or qala ilma, that they are learning fiqh, fiqh in this context doesn't necessarily mean they're learning jurisprudential issues, fiqh as used by the salaf means to have a deep understanding of the religion, an essential understanding of the religion. Or he said they're learning ilma, right? wa yuallimuna al-jahila, and they're teaching the ignorant, they're teaching the ignorant ones, fa hum afdal, they are better, thumma jalasa fihim, and then the Prophet sallallahu alayhi wa sallam he sat amongst them. And learned people know that they have to seek repentance from Allah subhanahu wa ta'ala. There's another hadith of the Prophet sallallahu alayhi wa sallam, and again this is a weak hadith, it's in a tabarani, and we can quote weak hadith as long as we're not making a hukum, we're not trying to make some sort of legal ruling from it. You can quote, according to the jumhoor of the ulama, we can use weak hadith for fadairu al-amal in order to encourage righteous action. So the Prophet sallallahu alayhi wa sallam is reported to have said that Ramadan is divided into three parts, the first part is mercy, the middle part is forgiveness, and the last part is freedom from the fire. So what do we gain from this hadith is that we have to be in a constant state of istighfar, asking Allah subhanahu wa ta'ala for his forgiveness in the blessed month of Ramadan, inshallah ta'ala. And Allah subhanahu wa ta'ala, he teaches us what to say. There's beautiful ad'iya in the Quran, supplications in the Quran, there's beautiful prophetic invocations from the Prophet sallallahu alayhi wa sallam. So he's given us all the tools on what to say. One of the most beautiful of istighfars is mentioned in the Quran, Surah Anbiyaa ayah number 87, 2187, make a mental note of that, inshallah if you don't know this already. This is the dua of Sayyidina Yunus alayhi sallam. In the Prophet sallallahu alayhi sallam, he praised this dua of Yunus alayhi sallam. He said the first part of it is tahleel, the middle is tasbih, and the end is a recognition of the sin. What did he say? He cried out in the darkness, there is no God but you, subhanaka. Glory be to you. Inni kuntumina dhalimin, indeed I was of the wrong doers. Indeed I was of the wrong doers. So memorize this dua inshallah ta'ala, in Surah Anbiyaa ayah number 87, it's praised by the Prophet sallallahu alayhi wa ala alayhi wa sallam. So the Prophet also said to wear the two sandals of hope and fear. Hope and fear. So we don't have so much hope in Allah subhanahu wa ta'ala that we become sanctimonious and we start judging other people. And we become self-aggrandizing and we have personal guarantees. We give ourselves personal guarantees of jannah. Nobody has a personal guarantee of jannah. Even if non-Muslims, they claim to have personal guarantees of jannah, we don't counter that by saying, well I have a personal guarantee. What did the Prophet sallallahu alayhi wa sallam say? He said, manqa la la ilaha illallah bi sitqin dakhalal jannah. Whoever says la ilaha illallah with sincerity will enter paradise. But am I that one who's going to say it with sincerity? I have no personal guarantee. Insha'Allah, I have hope that when I say la ilaha illallah, I have sitq when I say that. So we have to be hopeful in Allah subhanahu wa ta'ala. But we don't have so much hope in Allah subhanahu wa ta'ala that we start acting irresponsibly and saying, well, Allah will forgive me. Ghafooru raheem, ghafooru raheem. This is what people do in the midst of their sin, in the midst of their smoking of their cigarettes or drinking of their alcohol. They're not fasting during Ramadan. And they say, Allah ghafooru raheem. Of course, Allah subhanahu wa ta'ala is ghafooru raheem. But we haven't looked at the whole picture. Allah subhanahu wa ta'ala is shadeed ul iqaab. He is severe in retribution. He is al-muntaqim. He is the revenger on the yawm al qiyamah. He is sari' al-hisab. He is the one who's quick to accounting. We forget about that other aspect of Allah subhanahu wa ta'ala. His overarching aspect, of course, is his mercy. But we have to have, we have to be between hope and fear in Allah subhanahu wa ta'ala. Not too much fear in Allah subhanahu wa ta'ala because that will lead to what? It'll lead to despair. And we will say things like, how can God even forgive me? Look what I've done. Look what I've done. I'm such a wretched person. La taqnatum bil rahmatillah. Allah subhanahu wa ta'ala, he says, do not despair of the mercy of Allah subhanahu wa ta'ala. Be between hope and fear. In a hadith, in Tirmidhi, the Prophet sallallahu alayhi sallam is reported to have said, kulu bani adama khattayoon wa khair al-khattayeen al-tawaboon awkama qala alayhi sallatu wa sallam. He said, all of the children of Adam are sinners, everybody. They're all sinners. But the best of those who sin are those who make tawbah. He said in another hadith at Ibn Maja and at Tabarani, at ta'ibu min adham kaman la dhambalah awkama qala alayhi sallatu wa sallam. The one who was repentant of his sin is like the one who did not sin at all. And there's actually a difference of opinion and ikhdilaf bayna ulama between the muhattitheen. They say, who's actually better? The one who never sinned in the first place or the one who sinned and had the presence of mind to come back and make tawbah to Allah swt. It's amazing that there's actually a difference of opinion as to which one of these two is better. Ultimately, the ulama say the one who never sinned is better because his station is closer to the station of al-anbiya, to the prophets who are incapable of sinning against Allah swt. But this just shows the maqam, the station of the one who engages in istighfar and another hadith that's related by Abu Ayyub al-ansari radi allatheh anhu he says sami'atu rasool Allah he sallallahu alayhi sallam yaqool laulaa ankum tuzniboon laa khalaqallahu khalqan yuthniboon that if you did not sin Allah swt will create a creation that does sin fa yastaqfiruna wa yakhfirulahum and they will make istighfar they will repent to Allah swt and he will forgive them. And he will forgive them. The prophet sallallahu alayhi sallam gave a beautiful parable of the maqam of the one who was making istighfar the one who was attaib the one who was repenting reorienting turning back to Allah swt we might have mentioned this in previous khutbas this is in sahi muslim a beautiful parable he says a man he says imagine a man is traveling in the desert in his conveyance his animal bolts away from him and he sits underneath the shade of a tree and just as despair is about to overcome him he sees his conveyance and he grabs its reins and he lifts up his voice towards the heavens and he says ya Allah he says ya Allah anta abdi wa ana rabbuk he says oh Allah you are my slave and I am your lord and the prophet sallallahu alayhi sallam said this man is so overjoyed he is in such a state of ecstasy he is so happy that his life has been saved that he lost control of his speech you don't even know what he's saying anymore he says oh Allah you are my slave I am your lord the prophet sallallahu alayhi sallam he said Allah sallallahu alayhi sallam experiences greater joy when a recalcitrant sinner when a sinner turns and makes toba towards him then that man at that moment he's so overjoyed he lost control of his speech this is the station of toba with Allah sallallahu alayhi sallam and there's three types of toba according to spiritual masters the first type is called toba and toba is repentance and all three of these types of repentance they require contrition and resolve nadama nadama means you have remorse for what you have done contrition you're contrite and you also have a firm resolve never to go to that sin again even if you go to it again at that time of toba you have a firm resolve and you have remorse that you won't return to the sin when we make toba the alama say our toba requires a toba our toba requires a toba because we make toba with the tongue there's nothing in our heart there's no azima in our hearts there's no nadama in our hearts there's nothing in the heart we just say astaghfirullah on the tongue with fully knowing ourselves that we're going to return to that sin like we're trying to fool Allah s.w.t we have to make true toba to Allah s.w.t so the first level of toba or repentance is called toba and the alama say here this means a person who repents to Allah s.wt out of fear for his punishment and desire for his reward that's the station of toba but then there's a higher level of toba which is called inaba and it's mentioned in the Quran inaba means that we repent to Allah s.wt because we have shame before Allah s.wt we have shame the prophet s.wt he said from the ancient message of the first prophets is that if you don't have shame then do whatever you want and you'll notice in today's post-modern atheist culture we hear this thing all the time do whatever you want do whatever you want as long as you don't hurt anybody do whatever you want no you can't do whatever you want what about the rights of Allah s.wt what about the rights of the people right know that we have shame before Allah s.wt so the one who is doing inaba is turning to Allah s.wt repenting towards Allah s.wt because of his shame fear of displeasing Allah s.wt there's also the difference between khuf and khashia right khuf we have khuf of Allah s.wt we have khuf of jehannam fataqunar the Quran says be afraid of the fire what is what is khuf khuf is afraid of bodily harm right a child doesn't disobey his parents because he doesn't want to be beat by his father right that's khuf but then there's a higher level of khashia a fear of displeasing one's father you don't want to disappoint your father right this is the level of inaba you don't want to displease Allah s.wt you feel shame you don't want to disappoint him and then there's the third level the highest level which is called awba and awba means that the person is making tawba is repenting to Allah s.wt because he has not fully submitted has not fully submitted to Allah s.wt the prophet s.wt said la yubinu ahadukum hatta yakuna hawahu taba an lima jittu bihi oh kama qala aleyhi s.wt none of you truly believe until his hawaa you know hawaa when people want to go on vacation they go to this place called hawai right hawaa right his caprice his desire none of you is a perfect believer until his desire is in accordance with what i have brought is perfectly aligned with the kitab of Allah s.wt is perfectly aligned with the sunnah of the prophet s.wt the prophet s.wt himself 70 times a day would ask forgiveness from his lord why is the prophet s.wt who is maasum he's incapable of consciously disobeying Allah s.wt why is he in a state of istighfar to Allah s.wt the ulama say because of his inability to praise Allah s.wt as Allah praised himself this is why he's making istighfar sometimes you read in these anti-muslim sometimes they're written by these evangelical christians attacking the prophet s.wt because we claim that the prophet is sinless he's maasum like all prophets and they say well if he's sinless then why does Allah s.wt order him the Quran saying ask forgiveness for your sin for your dhumb so obviously he's a sinner because they misunderstand what it means what is the dhumb of a prophet what is the sin of a prophet is leaving an act of great virtue for an act of lesser virtue the worst thing that the prophet s.wt ever did was this is the worst thing he ever did when he was making da'wah to the zooma of the quresh a blind man came and sat next to him Abdullah ibn maktum radi allah ta'anhu and the prophet s.wt did not raise his voice he never raised his voice so he's speaking very gently towards this these mushrikine of the quresh the blind man came and pulled at his thawb at his garment and the prophet s.wt turned to him abasawatawalla and abus simply means that he went like this with his forehead he didn't do with his face he simply dropped his eyebrows a little bit and he's reprimanded by Allah s.wt what is he doing he's making da'wah leaving an act of great virtue for an act of lesser virtue this is why he's making istighfar also for his inability to praise Allah as Allah prays himself and laylatul bara'a according to the hadith our mother ayesha radi allah ta'anhu said that she heard the prophet s.wt in sajda and laylatul bara'a what did he say subhanaka la ursithanaan aleyk anta kama athneita aala nifsik what did he say glory be to you how can I praise you as you have praised yourself this is why he's making istighfar after the prayer astaghfar allah astaghfar allah astaghfar allah this is his station s.wt waal aali wassalam but we do much worse than that we need to make sincere toba to allah subhanahu wa ta'ala and know the station of toba never ever despair of the mercy of allah subhanahu wa ta'ala in a hadith of abu huraira radi allah ta'anhu famous hadith he says the prophet s.wt said ja'ala allahu rahmatam i'atajuz but allah subhanahu wa ta'ala he has divided his mercy into one hundred parts one hundred parts fa'amsa ka'indahu tisa'atan wa tisa'een and he has kept for himself ninety-nine of those parts ninety-nine percent of his mercy he kept for himself subhanahu wa ta'ala wa'anzala fi'l arda juz'an waahadan and he sent down one percent to the earth fa'min thalika al juz yatarahimu al khala'iq from that one percent all of creation shows mutual compassion and love and mercy towards one another think about it how much do you love your child you will willingly give your life to save your child in this dunya willingly give your life on the yawm al qiyamah you will flee from your child but that's the maqam of the yawm al qiyamah in this world you will willingly give your life imagine all the people in the world all of the animals and the jinn all over the creation showing mutual love and respect and gentleness towards one another that's not even one percent of the mercy of allah subhanahu wa ta'ala that he will show ninety-nine parts on the yawm al qiyamah this is how merciful allah subhanahu wa ta'ala is subhanahu allah there's many many ahadith of the prophet sallallahu alaihi sallam demonstrating this through different types of analogy one time after one of the military expeditions there was a woman running around she had lost her son I think I mentioned this before in this masjid as well she lost her very young son barely a toddler and this was in front of the sahaba she was hysterical and screaming and then she finally found her son and she picks him up and hugs and kisses and breastfeeds him and the prophet sallallahu alaihi sallam he said he said can you imagine this woman throwing her child in a fire can you imagine this woman throwing her child in a fire they said by Allah no we can't imagine that he said allah subhanahu wa ta'ala is more merciful to his servants than this woman is to her many many times in traditional muslim world this was the first hadith that children would learn in kindergarten at five years old ar-rahimuna yarhamu humur rahman irhamu man fil ard yarhamu kumman fis tama rawahu ahmad awkama qala alaihi sallatu wa sallam the prophet sallallahu alaihi sallam said in a hadith where there's five or six mentions of the word rahma he said the most merciful shows mercy to those who show mercy show mercy to those on earth and the one in heaven will show you mercy how many times did I say mercy right this is very interesting that this hadith was chosen by our traditional ulama to be the first hadith to teach our children because it repeats mercy mercy mercy mercy because we're trying to set the tone of their entire Islamic education the first thing that children were taught about the prophet sallallahu alaihi sallam is that he is and allah subhanahu wa ta'ala calls him rahmatan by this is called an anarthorous noun an indefinite noun a noun that is naqira there's a tanween in according to even malik if you study rhetoric when allah subhanahu wa ta'ala uses the indefinite article in the Quran with nouns or adjectives to describe the prophet sallallahu alaihi sallam this denotes something unbelievable something you can't even imagine something totally unique allah subhanahu wa ta'ala did not say wa ma'a rasallana ka illa an tarham al alamin or something like that he did not use a verb allah subhanahu wa ta'ala uses rahmatan we did not send you except that you are a mercy a mercy that is unfathomable a mercy that is inconceivable this is how allah subhanahu wa ta'ala speaks about his prophet sallallahu alaihi wa la arri wa sallam in the hadith of abu musa al ash'ari radi allah ta'ala anhu he says the prophet sallallahu anhi arri wa sallam he said yajeeu yawm al qiyamati nasun min al muslimin bithunubin amthalil jibal yaghfiruha allahu lahum he says awkama qala alaihi sallatu wa sallam then on the yawm al qiyamah on the yawm al qiyamah the muslims will see sins like mountains zunub sins transgressions like mountains allah subhanahu wa ta'ala will forgive them we should never ever downplay we should never consider anything insignificant in our lives there was a woman used to come into the masjid of the prophet sallallahu alaihi wa la arri wa sallam imra'atun saudaa she was a very old black woman and she would come and she would clean the mosque of the prophet sallallahu alaihi wa la arri wa sallam just passed by people no one noticed her an old woman in the masjid and she passed away and she was buried the next day the prophet sallallahu alaihi wa la arri wa sallam he's sitting with his companions in the in the in a masjid in his masjid and he says where is that woman who cleans my masjid and they said she died and he was very upset sallallahu alaihi wa la arri wa sallam he said you considered her insignificant but you don't know what she was with allah subhanahu wa ta'ala we should never we should never consider any active transgression against allah subhanahu wa ta'ala to be insignificant imam sayinu al aabideen one of the descendants of the prophet sallallahu alaihi wa la arri wa sallam he said inna allah khaba'a thalathin fi thalath allah subhanahu wa ta'ala has hidden three things in three things khaba'a ridahu fi ta'atihi wa khaba'a sukhutahu fi maasiyatihi wa khaba'a wilayatuhu fi khalqih he said that allah subhanahu wa ta'ala has hidden his his joy and acts of obedience to him he has hidden his wrath and acts of disobedience to him and he has hidden his awliya amongst the creation remember that woman who was a pious practicing woman she had good outward religiosity but she was very course towards her neighbor and what did the prophet sallallahu alaihi wa sallam say she said that he said that she is in the nahr inna hafin nahr if she is in the fire nasr allah al aafi wa salamah we ask allah subhanahu wa ta'ala for health and well-being never ever consider any act of disobedience to allah subhanahu wa ta'ala to be insignificant there's many many ahadith of this and we'll end with this inshallah ta'ala because we're out of time but we're coming toward the month of ramadan and the hadith of tirmidhi in the shama'il at tirmidhi he says that the prophet sallallahu alaihi wa sallam was the most ajbadan nas he was the most generous of human beings and during the month of ramadan he was more generous minar ri'h al mursalah he was more generous than the rain laden winds sallallahu alaihi wa sallam give you one example of this we'll close with this inshallah ta'ala there was a man who came to the prophet sallallahu alaihi wa sallam during the month of ramadan he said ya rasulallah i intentionally broke my fast i'm not sick i wasn't a traveler i intentionally you know i broke my fast intentionally i broke my fast and the prophet sallallahu alaihi wa sallam he said you have to fast for 60 consecutive days this is the kafara 60 straight days you have to fast and the man said i didn't even get to the fifth day i can't do that i'm not strong enough to do that and the prophet sallallahu alaihi wa sallam what did he say to him he said oh too bad big deal go do 60 days what did he say sallallahu alaihi wa sallam rahmatan lina a'lamin what did he say he said well you have to free a slave you have an option you can free a slave and he said i can't afford that i don't have any i don't i don't have any wealth and then the prophet sallallahu alaihi wa sallam said well you have to feed 60 masakeen 60 poor people and he said i don't have anything how am i supposed to feed people so the prophet sallallahu alaihi wa sallam himself he goes out and he purchases a huge basket of dates this hadith in bukhari muslim and he gives it to the man and he said here take this and feed people and he said who who feed who and he said masakeen al foqara the poor people go feed them listen to what he said the man said there is nobody more poor in the city of madina than my own family there is nobody more poor in madina than my own family and the prophet sallallahu alaihi wa sallam ibtasama he smiled and he said take it and feed your family with it take it and feed your own family with it sallallahu alaihi wa sallam this is what we're talking about we say rahmatan lil'alameen we have to be people of mercy we follow the shari'a there's no bifurcation of law in spirit sometimes muslims they inherit the sort of christian world view where the spirit and the law are bifurcated they're seen as antagonists no we follow the shari'a we're not antinomians there's no way to transcend the shari'a and come into the knowledge of spirituality and you don't have to pray anymore or fast no one of the great sufi sheikh abdu qad al ajilani there's a story related about him that he was walking down the street and he saw this vision and the sky's open and a voice said ya sheikh you have transcended the salah you don't have to pray anymore you've transcended it you've reached al maqam well you don't even have to pray anymore he said enta mal'oon you are accursed and it was sheytan trying to play with him he said the prophet sallallahu alayhi wa sallam prayed six times a day salatu tahajud is wajib one third of the night is wajib on the prophet sallallahu alayhi wa sallam he said who am i that i've transcended the prayer so don't downplay do your fault make sure we implement the shari'a implement the fault the fara'id five times a day at certain times pray faster in the month of ramadan this is a struggle plan your day around the fara'id not the other way around i say this and i ask for it and for you so ask for it indeed it is the Forgiver of the Merciful Alhamdulillahi Rabbil Alameen salatu wa sallam wa rasulillahi al-mustafa wa ala sadatina wa immatina abibakar umar urthman wa ali wa al-radiullah tula'an ashabi rasulillahi ajma'een he said la subhanahu wa ta'ala fi kitabil aziz ba'dan qulu a'ud bilahi minash shaitan al-rajim inna allah wa malaiqatuhu saloon al-nabi yaaayyuhalladina amanu saloo alayhi wa salim wa saslima Allahumma salli ala Muhammadin wa ala al-muhammadin kama salita ala ibrahim wa ala al-ibrahim fil alamin innaka hamir al-majil Allahumma baraka ala Muhammadin wa ala al-muhammadin kama barakta ala ibrahim wa ala al-ibrahim fil alamin innaka hamir al-majil Allahumma inna nasaluka binuri wa chikal kareemu bi haqqik alaik husna al-khatima inda al-mamat lana wa li'ahbabina wa li'jimi'il muslimin ya arham al-rahimin Allahumma inna nasaluka ilma nafi'an wa risqan wasi'an wa shifa'an min kulli da'in Allahumma hdina fee man hadayt wa aafina fee man aafayt wa tawallana fee man tawallayt wa baraklana fee man a'atayt wa qina sharra ma qadayt rabbana na tuzi quloobana ba'ad-idh hadaytana wa hablana min ladunka rahmah innaka anta al-wahab rabbana a'atina fidduniya hasana tum al-akhraati hasana wa qina a'adab al-naar la ilaha illa anta subhanaka inna kunna min ad-dhalimin la ilaha illa anta subhanaka inna kunna min ad-dhalimin la ilaha illa anta subhanaka inna kunna min ad-dhalimin ya muqaliba al-quloob al-absar thabba al-quloobana al-ad-dinik ya muqaliba al-quloob al-absar thabba al-quloobana al-ta'atik wa sallallahu ala Sayyidi Muhammad wa la alihi wa sahbihi wa sallam al-hamdu lillahi rabbil al-alamin inna allaha ya'maru bil-adri wa al-ahsani wa ita'idh al-qulba wa yannha al-fahshai wa munkali wa al-baghi ya'idhukum na'alakum tadakkurun wa aqim us-salah