 We start with the name of Allah Azza wa Jalla, the encompassing name that indicates the essence that necessarily exists. The one who all his names and attributes are turned back to this name, Allah Azza wa Jalla. The ism of that, the lafdhu l-jalala, the greatest name Allah Azza wa Jalla has, that when you call on him by every quality that he has, so we say Bismillah. And then we start with ar-Rahman ar-Raheem, the compassion at the encompass, the one whose mercy encompasses all of creation, when Allah Azza wa Jalla says, wa si'at ar-Rahmati kulla shayy, that's ar-Rahman, that my mercy encompasses all things, that's ar-Rahman, that that mercy is found in every being, that mercy is found in every atom, that mercy is found in every ease and in every difficulty, that mercy is found in the comforts of life and that mercy is found in the tribulations, that's ar-Rahman, the universal mercy that's given to the believer and the non-believer and then ar-Raheem, the particularly merciful, whose mercy is saved for those of iman, saved for those people who have faith in their hearts, who affirm the existence of the one who gave them their wujud, their existence. That's ar-Raheem, the one who gave them guidance after misguidance, the one who gave them light after darkness, the one who gave them the Qur'an after absolute illiteracy, the one who gave them achlaq, ethics, when there was no ethics, the one who gave them nur the light of guidance, the Prophet ﷺ, when the world was in an absolute, it was a mess. That's ar-Raheem and then in the Akhirah after our souls are taken from our bodies and then after we were resurrected our souls are put back into our bodies and when we stand on the plains of the khashar and we wait for the khisad and we don't know what to do, ar-Raheem is the one who gives us the shafa'ah of the Prophet ﷺ, when he says, This is for me, this maqam is for me, right? When we say the maqam of Mahmood, what is this? This is the shafa'ah of the Prophet ﷺ. That's ar-Raheem, the one who gave that to this ummah. That's ar-Raheem. So when you say Bismillah ar-Rahman ar-Raheem, this is not an insignificant statement. When you say Bismillah ar-Rahman ar-Raheem, we're calling upon immense cosmic realities. This is how we start. And every affair that doesn't start with Bismillah ar-Rahman ar-Raheem, for who aqtah or for who adzad, so on and so forth, there's many narrations of this hadith that anything that does not start with the name of Allah Azawajal, then it is Qaraaf and Baraka. So we start everything with Bismillah ar-Rahman ar-Raheem, so we start the end of this month with Bismillah ar-Rahman ar-Raheem. We start our praise of Allah Azawajal with Bismillah ar-Rahman ar-Raheem. Then when we say Inna Alhamdulillah that our praise is due to Allah that we say it, affirming that this came from Him Azawajal. It didn't come from us. It came from Him. It came in His name. It didn't come from any of us. It didn't come from creation. And then we give shukr to Allah Azawajal to Allah Ar-Rahman ar-Rahman ar-Rahman ar-Raheem to reach the end of this month on this last Friday. The last Friday of Ramadan, this might be the last Friday of any Ramadan that we might have in our lives. And so we give Hamd and shukr to Allah for that. And then for the very shukr that we give, we give Allah shukr that He allowed us to give that shukr. And then for that second shukr, we give shukr to Allah that He allowed us to give us that second shukr and so on and so forth. And we can never encompass how much shukr we should give to Allah Azawajal. But we give shukr to Him and we show Allah Azawajal, Ya Allah, that I am here in front of you at the end of this month giving you Hamd in your name, praising you and your name, Ya Allah, and that I am praising you for the fact that you allowed me to fast. And, Ya Allah, I am praising you for the fact that you allowed me to thank you. And, Ya Allah, I thank you for the fact that you gave me this month. And, Ya Allah, I thank you for the fact that you allowed me to thank you for this month. Ya Allah, I thank you for the fact that I had to experience hunger in this month and to remember my need for you. And we say, Ya Allah, we thank you, we're in absolute gratitude for this. And that this reminds us that if we want Complete subservience to Allah, khushua. We ask, how do we have khushua in our Salat? There are three things we need. And not just in our Salat, but in all of our actions that we seek khushua in our Salat, we seek reverence for Allah Azza wa Jalla Salat. But khushua is demanded of us in every moment. The khushua is demanded of us in our fasts, is demanded of us in our zakat, is demanded of us in our wudu, it's demanded of us in our family relations, it's demanded of us in our social interactions. The reverence of Allah, what does Allah want from me, Azza wa Jalla, at that time? There's three things that Imam Al Ghazali, Rahim Allah Ta'ala, Hujjatul Islam, he mentions three things. He says, That you know that Allah Azza wa Jalla sees you. The one who created me sees me when I do these actions. Then when I have the audacity to disobey him, I remember that he is the one who sees me and he allows me to take the breaths. He allows me to use the hand or the foot to walk where I shouldn't walk. To use the eyes for what it shouldn't be used for. To use the ears to hear something that it shouldn't hear, to use the mind to think about something that we shouldn't think about. To have ill thoughts about somebody else. Allah Azza wa Jalla, he knows. That's the first thing, to know Allah Azza wa Jalla knows. And then he sees, and he's aware. Allah sees his servants. Number three is to know the Jalal of Allah Azza wa Jalla. To know the majesty of Allah Azza wa Jalla. That the one that I present this deed to is not an entity that's insignificant. This is the entity that gave me my existence. This is the entity that allows me to take my breaths. This is the entity that allows me to have my risk. This is the entity that gives me my risk. This is the entity that gives me satiation after food. This is the entity that gives me the quenches. The quenches how parts my throat is after I drink water. This is that entity. That he sees the action and that when I present that action, this is the most majestic entity there is that I'm presenting this action to. That I'm not presenting this as a favor unto him. I'm presenting it as a favor unto me that he might perhaps accept something of this action. That when I stand for that prayer, that I see that on my right side is Jannah and the left side is hell. And we see that as a reality. And that if I waver too much, I might fall. That the angel of death is right behind me, waiting. Right? Right? The Prophet ﷺ said that I was sent and me in the final hour are like these two fingers and he put them together. If that's the time between the coming of the Prophet ﷺ and the last hour, what about the time from our birth to our death? Shorter than that. We don't have much time then. And so that we might not get the next prayer. We might not get the next Ramadan. We might not get the next fast. We might not get another Friday. We might not get another Friday. We might not get another opportunity to make dhikr of Allah, to say Subhan Allah. Transcendent are you Ya Allah. Glory unto you Ya Allah. You are free of any deficiencies Ya Allah. I'm utter deficiency Ya Allah. To know the Jalal of Allah Azzawajal. And after the action is done for Khushu'ah, we need the third thing. Is to know the deficiency that we had in that act. To know that whatever he presented isn't much. The gift that we give to Allah, we didn't wrap it nicely. It's not something worth giving but Allah Azzawajal accepts. Inna Allah ash-tara min al-mu'mineena an-fusahum. The Allah Azzawajal buys from the believers themselves. Wa amwaluhum bi annan humun jannah and their wealth and all their actions. And for them is jannah. Allah Azzawajal owns the action and then he buys it. For a price higher than what it's worth. And that we remember that Ya Allah when I give this action to you. Then when I break this if-thought, when I enter this prayer. I know and you and I know what sort of deficiency was in that fast. In that prayer, where was our mind? We know where our mind was. Or sometimes we don't even know where the mind was. Let alone what we read in the prayer. We can't even tell ourselves what we were distracted about. We know we're distracted somehow. And this is how we look at our action. Ya Allah, that you saw the action. Ya Allah, you are magnanimous. You are the entity of majesty. Ya Allah, my action wasn't worth much. Ya Allah, but you're ar-raheen. By your mercy accept this action. Taqabbal minna ya Allah. Rabbana taqabbal minna. Ya Allah, accept this from us. And then when we turn the salam from the prayer. Or whatever action that we do. After we turn the salam, we say three istighfar. After doing an act of obedience, we make istighfar. What's the reason for that? After making the act of obedience. After enacting the command of Allah Azza wa Jalla. Doing what's asked of us. Then we make istighfar. We usually make istighfar after doing something we shouldn't be doing, right? But after doing an act of obedience, we make istighfar, why? Because we know there's holes in our worship. We say astaghfirullah, astaghfirullah, astaghfirullah. And then we make the rest of the du'a, right? Allahumma antasam, aminkasam, so on and so forth. This is a recognition. And this is us showing Allah. Ya Allah, this action. I know there was holes in it, ya Allah. I know it wasn't worth much, ya Allah. But your mercy is greater than that. And that none of us despair of the mercy of Allah Azza wa Jalla. That the theologians say, Muhammad Nassif, he says in his tract on creed that Al-Ya'su min rahmatillahi ar-mirrohi lahi ta'ala is actually disbelief. To despair from the mercy of Allah Azza wa Jalla is disbelief. Imagine. To despair from the mercy of Allah Azza wa Jalla is disbelief. That if we don't assume that Allah will be merciful with us, then we have considered his sifat, his attribute of Rahma. Of him being ar-Rahman ar-Rahim, we've considered insignificant. We've considered our deficiencies greater than his mercy. And this is a ray of hope for us. That my Lord is so merciful that he demands as part of my faith that I believe he's merciful. And that he will forgive me if I ask. As long as we turn to him Azza wa Jalla, he answers. And so when we know this about this entity, and this is how we present our action to him Azza wa Jalla, how can we not have reverence, how can we not have khushu'a? How can we not have khushu'a? At most we're left about two days, four days of Ramadan. And now that we're at the end, there's so much that we're sure we wish we did. That if Allah gave us a tawfiq, if he enabled us to have a khatim of Quran, or to fast all of our fasts, or to stand at the nights in prayer, or to give charity or whatever it is that brings us closer to him in the manner that he's pleased. If he gave us that, we know that there's more that we could have done. This month shows us how much we can do. Despite the hunger, despite the fatigue, it shows us how much we can do. Despite the thirst, it shows us how much we can do. And that we might not make it to the next two days of Ramadan. That's a reality. We might not make it for the next two days. But we give shukr for the past 28 days that we've had. And whatever is left for us of this month, whatever is left of us outside of this month, for the rest of our lives, that we take it as a reminder that these moments are fleeting, that there's no such thing as a qadha. You can make up the prayer, but you can't make up the time. You can make up the fast, but you can't make up the time of the demand of you. The opportunity is gone. And that's of the mercy of Allah that he gives us the opportunity to make up something that we've missed. But we remind ourselves that the time is going. The opportunities are fleeting. They might not come back. And so we want to be people who take advantage of the time that Allah has given us, particularly in this month, particularly in these nights, in the last ten nights. And we ask Allah for aafu. We ask Allah that he overlooks our misdeeds. If Allah was to simply overlook the misdeeds, that would be sufficient. We don't need, then we're not worried about something being accepted. If he simply overlooks the misdeeds, that's enough. So we say, Allahumma innaka aafun kareem tuhibu l-aafufafu anna. Allahumma innaka aafun kareem tuhibu l-aafufafu anna. Allahumma innaka aafun kareem tuhibu l-aafufafu anna. We ask Allah that he gives us thabat, that he gives us firmness on his religion. We ask Allah that he gives us firmness on his way. We ask Allah that he gives us firmness on the way of the Prophet SAW. He gives us firmness on his love, and the love of his Messenger SAW. We ask Allah that he gives us firmness on the love of the Quran. We ask Allah that he gives us firmness on the love of the Salihin of the righteous and the Siddiqueen and those integrists. We ask Allah that he gives us firmness of loving to enact commands of us. He commands us and we ask Allah He gives us firmness on avoiding what that which He prohibits us. We ask Allah that He gives us, we ask Allah that He gives us the best of what the Prophet ﷺ asked for. And we seek refuge from the, from whatever the Prophet ﷺ asked refuge from. And we say ربنا آتنا في الدنيا حسنة وفي الأخطي حسنة وقناعة بالنار. ربنا حبلنا من أزواجنا وذرياتنا قرره تعيوني وجعن المتقينة إمامة. We ask Allah He forgives our teachers, particularly our first teachers, our parents. We say ربنا حمهما كم رب يعني صغيرة. ربنا حمهما كم رب يعني صغيرة. ربنا حمهما كم رب يعني صغيرة. ربنا حمهما كم رب يعني صغيرة. ربنا حمهما كم رب يعني صغيرة. We ask Allah that He be the only source of solace for us. So we say اللهم أنت السلام ومنك السلام تباركة يادن جلال ولكرام حينا ودخنه ده أرصنام. We ask Allah that we recognize that Allah and His angels send their salutations and, and, and, and benedictions on His beloved ﷺ and they were asked to do the same. He says Allah is the greatest, and the angels are praying on the prophet. O you who've been to the Prophet's house for a long time, may Allah bless you and all his family, and the companions, and the elders of our Prophet, and the followers of our Prophet, and the beloved of our Prophet, and the people of our Prophet, may Allah bless you and all his family. Surely, Allah commands to do good and good, and to be close to Him, and to forgive evil and evil, may Allah reward you and remember you. Remember Allah, remember Allah and remember you. and He'll answer you. Wa la dhikr Allahi Akbar. Wallahi Ya'lumma Atasna'um. Wa Anta Ya'akhirin Al-Sada.