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Salaat
All praise is due to Allah. We
praise Him, seek His assistance
and His forgiveness. We believe
in Him and place our trust in
Him. We seek refuge in Allah
from the mischief of our souls
and our bad actions. He whom
Allah guides no one can mislead
him, and he whom Allah misleads
no one can guide him. We bear
testimony that there is no god
except Allah. He is alone and
has no partner and we bear
testimony that our leader
Muhammad is His servant and
messenger. O Allah, shower your
peace and blessings on him andon
his descendants and the
companions. I seek refuge in
Allah from the Shaitaan
accursed.
In the name of Allah, the Most
Beneficent, the Most Merciful.
“Who has created death and life,
that He may test you which of
you is best in deed” (i.e. who
amongst you do the good deeds in
the most perfect manner, that
means to do them (deeds) totally
for Allah’s sake and in
accordance to the legal ways of
Prophet Muhammad( sallallahu
alayhi wasallam)) (The Qur’an,
Al-Mulk 67:2).
Introduction
The mistakes wish to highlight
here are ones frequently
committed in salaat by men and
women,
boys and girls. Because they are
serious mistakes, it is
imperative that rectification is
made urgently. Will start by
first of all explaining the
virtues and significance of the
five obligatory salaats.
Importance of salaat
Salaat is a supreme form of
worship. In particular, the five
daily salaats are very special.
Initially, Almighty made the
performance of fifty daily
salaats obligatory on this Ummah
but due to the intercession of
Rasoolullah sallallahu alayhi
wasallam this command was
changed to five. Further,
Almighty Allah said that if a
person prays five times a day he
or she shall be conferred the
reward of having prayed fifty
times a day. This is the virtue
of the five daily salaats. May
Almighty Allah instil its
significance into our hearts (aameen).
I will now turn to some
fascinating reports regarding
the origins and wisdom of the
five obligatory salaats.
Fajr Salaat:
The first person to offer the
two rak’ats of Fajr salaat was
Hadhrat Adam alayhis salaam. He
was taken out of Paradise, which
was illuminated, and sent into
the world. When he arrived here
it was night-time. This made him
deeply anxious and distressed.
Slowly it began to light up and
subha sadiq appeared. Hadhrat
Adam(a s) felt revivified.
Before sunrise he offered two
rak’ats of salaat by way of
thanksgiving.
The first rak’at was for the
dispelling of darkness and the
second in gratefulness of the
daylight. Almighty Allah liked
this prayer so much that He made
the two rak’ats of Fajr salaat
obligatory on the Ummat of
Rasoolullah sallallahu alayhi
wasallam (E’nayah).
Zuhr Salaat:
The first person to offer the
four rak’ats of Zuhr salaat was
Hadhrat Ibrahim (a s). The
salaat was performed after
successfully fulfilling the
command of Almighty Allah and
offering his son Hadhrat Ismail
(a s) for sacrifice. The first
rak’at was performed to thank
Almighty Allah for helping him
overcome this difficult test;
the second for substituting a
ram (from Paradise) for Hadhrat
Ismail (a s); the third for the
direct address he received from
Almighty Allah, saying:
“And We called out to him: “O
Ibrahim! You have fulfilled the
dream (vision)!” Verily! Thus We
do reward the Muhsinun” (i.e.
good-doers, who perform good
deeds totally for Allah’s sake
only, without any show off or to
gain praise or fame etc. And do
them in accordance to Allah’s
Orders) (The Qur’an,
As-Saffat37:104-5).
The fourth rak’at was performed
to thank Almighty Allah for
granting him such a patient
child. Had Hadhrat Ismail (a s)
flinched, it would have been
difficult for Hadhrat Ibrahim (a
s) to fulfil the command of
Almighty Allah. Accordingly,
after seeing the dream Hadhrat
Ibrahim (a s) consulted with
his son: “O my son! I have seen
in a dream that I must sacrifice
you. So what do you think?” The
son replied: “O my father! Do
that which you are commanded,
Insha’Allah, you will find me
amongst the patient.” Almighty
Allah liked this prayer of
Hadhrat Ibrahim (a s) so much
that He made the four rak’ats of
Zuhr salaat obligatory on the
Ummat of Rasoolullah sallallahu
alayhi wasallam (E’nayah).
Asr Salaat:
The first person to perform the
four rak’ats of Asr salaat was
Hadhrat Yunus (a s). Almighty
Allah has reported his plea
while inside the belly of the
fish as follows: “But he cried
through the darkness (saying):
La ilaha illa Anta [none has the
right to be worshipped but You
(O, Allah), Glorified (and
Exalted) be You above all that
(evil) they associate with You].
Truly, I have been of the
wrongdoers.” So We answered his
call, and delivered him from the
distress. And thus We do deliver
the believers” (i.e. who believe
in the oneness of Allah, abstain
from evil and work
righteousness)” (The Qur’an, Al-Ambiyya
21:87-88).
After being taken out of the
fish's belly, he offered
thanksgiving prayer of four
rak’ats for being freed from
four states of darkness.
Firstly, the darkness of the
fish’s stomach; secondly, the
darkness of the water; thirdly,
the darkness of the clouds; and
fourthly, the darkness of the
night. Almighty Allah liked this
prayer of Hadhrat Yunus
(a s)
so much that He made the four
rak’ats of Asr salaat obligatory
on the Ummat of Rasoolullah
sallallahu alayhi wasallam (E’nayah).
Maghrib Salaat:
The first person to perform the
three rak’ats of Maghrib salaat
was Hadhrat Dawood (a s).
Prophets alayhis salaatu
wassalam are innocent and do not
commit sins. However, if they
make any mistakes or errors,
albeit slightly, they are duly
admonished. Hadhrat Dawood (a s)
once happened to err.
Subsequently, Almighty Allah
pardoned him: “So We forgave
him” (The Qur’an,Saad 38:25).
By way of thanksgiving, Hadhrat
Dawood (a s) commenced four
rak’ats of salaat. He had
performed the first three
rak’ats when contrition so
overtook him, he was unable to
proceed with the fourth rak’at.
Accordingly, he terminated the
salaat after the first three
rak’ats (Bazlul Majhood).
Almighty Allah liked this prayer
of Hadhrat Dawood (a s) so much
that He made the three rak’ats
of Maghrib salaat obligatory on
the Ummat of Rasoolullah
sallallahu alayhi wasallam.
Isha’ Salaat:
There are two reports regarding
the wisdom of the four rak’ats
of Isha’ salaat. The first says
that Hadhrat Musa (a s) was the
first person to perform this
salaat. He had stayed with
Hadhrat Shuayb (a s) for ten
years and was returning with his
family to Misr (Egypt). While
travelling he was besieged with
four anxieties: first, his
honourable wife was expecting;
secondly, the journey was
particularly lengthy; thirdly,
he was concerned about the
welfare of his brother Hadhrat
Harun (a s); and fourthly, he
was worried about his mortal
enemy Fir’awn. With these four
worries he was travelling and
then they got lost which added
to the distress. He walked in a
perplexed state until they
approached Mount Toor, standing
on the right side facing the
west. It was a dark and cold
night. The honourable wife’s
labour had begun, and the flint
stone did not produce a spark.
In this agonising and
distressing situation, he saw a
fire from Mount Toor.
He told his family members to
remain behind while he went to
Mount Toor to collect some
flames. When he reached Mount
Toor he was favoured with the
special privilege of conversing
with Almighty Allah, Who said:
“And when he came to it (the
fire), he was called by name: “O
Musa! Verily! I am your Lord! So
take off your shoes, you are in
the sacred valley of Tuwa. And I
have chosen you. So listen to
that which is inspired to you”
(The Qur’an, Ta-Ha 20:11-13).
This honour of talking to
Almighty Allah removed from
Hadhrat Musa (a s) all four
anxieties he had faced. Someone
has aptly remarked: If I find
you there is no illness, If I
don’t, there is no cure. It was
Isha’ time when Hadhrat Musa (a
s) performed the four rak’ats of
thanksgiving for the removal of
all four anxieties. Almighty
Allah liked this prayer so much
that He made the four rak’ats of
Isha’ obligatory on the Ummat of
Rasoolullah sallallahu alayhi
wasallam (E’nayah).
According to the second report,
the first perform to perform the
four-rak’ats of Isha’ salaat was
Rasoolullah sallallahu alayhi
wasallam (Bazlul Majhood). This
is another reason why this
salaat is particularly
important.
Thus in the hereafter, the first
question to be asked after
beliefs will be about salaat.
This is why salaat is so
important. In one hadith it says
that if a person’s salaat is
found satisfactory, then the
rest of his deeds will also come
out similarly. But if his salaat
is found unsatisfactory, the
remaining deeds are sure to be
found wanting (Tabraani).
Therefore, it is necessary to
perform salaat correctly and
rectify any mistakes.
A person who observes salaat is
also likely to observe other
injunctions.
Hadhrat Maulana Mufti Muhammad
Shafee rahmatullah alayh would
often relate the proclamation
issued by Hadhrat Umar Farooq
radhiyallahu anhu during his
caliphate to all officers under
him, saying: “From all your
duties and responsibilities, in
my estimation the most important
is salaat. A person who observes
salaat is likely to observe
other injunctions of Islaam as
well; but if he discards salaat,
he is more likely to discard
other injunctions and be
deficient in them.” In reality,
salaat is the touchstone of a
true believer. A person who is
punctual with his or her salaat
is likely to observe the fasts
of Ramadhan, perform the Hajj,
pay the Zakaat and execute other
commands; but if a person does
not pray his or her salaat, how
will he or she observe the
fasts? How is he or she likely
to pay attention to the rights
of others or do any good deeds?
This is why it is necessary that
we are punctual in our salaat
and we rectify any mistakes that
are found.
The Worst Thief
There is a well-known saying of
Rasoolullah sallallahu alayhi
wasallam about salaat. “The
worst thief is one who steals
from his salaat.” The companions
inquired, “How can one steal
from his salaat? O Prophet of
Allah!” He replied, “When one
does not do his ruku’ and sajdah
properly” (At-Targheeb).
Therefore if salaat is not
performed in the manner taught
by the sunnat, then this is
stealing. will now discuss in
detail two serious mistakes that
are frequently committed in
salaat. You will be able to
evaluate to what extent these
mistakes spoil salaat.
Unfortunately, people do not pay
attention to them.
Mistakes in qaumah and jalsah
In salaat, we are prone to
committing serious mistakes in
four places:
Firstly, while in ruku’ (the
posture of bowing lowly);
secondly, while in sajdah (the
posture of prostration or
placing the forehead on the
ground); thirdly, while in
qaumah (the posture of standing
erect after the ruku’ before
going into sajdah); and
fourthly, while in jalsah (the
sitting posture which separates
one sajdah from the other).
Ruku’ and sajdah are generally
performed very carelessly and
often little attention is paid
whether it might be contrary to
the sunnat. Likewise, very
serious mistakes are committed
in qaumah and jalsah.
Both ruku’ and sajdah are fardh,
and qaumah and jalsah are wajib.
The requirement of qaumah is
that after ruku’, one should
stand up completely erect before
going into sajdah. As for jalsah,
the requirement is that after
making the first sajdah, one
should fully straighten up the
back and sit calmly in the
sitting posture before going
into the second sajdah. As a
result of haste, some people do
not allow their backs to
straighten up at both these
places. After ruku’, they raise
their head slightly and, when
the back is halfstraight,
immediately go into sajdah.
Similarly after the first sajdah,
they will not sit properly so
that the back is upright but
will immediately go into the
second sajdah. Such hastiness
spoils both the qaumah and
jalsah.
Remember! In qaumah, if the back
is only partially straight and
the neck only slightly raised
and a mere action of standing is
done before proceeding into
sajdah, the salaat will be void.
It will have to be repeated, and
this is why a determined effort
should be made to abstain from
such practices.
Three stages of qaumah and
jalsah
There are three stages of qaumah
and jalsah. One stage is fardh;
one stage is wajib; and one
stage is sunnat (Ma’arifus
Sunnan). If the fardh is
neglected then the salaat will
become void. For example, ruku’
or sajdah is fardh and leaving
this out will render the salaat
void. Moreover sajda-e-sahw does
not compensate for this defect.
Therefore, the salaat will have
to be performed again.
The requirement of wajib is that
if it is omitted by mistake then
sajda-e-sahw will correct the
salaat. If, however, the wajib
is left out deliberately then
the salaat will be void and will
have to be repeated.
As regards the sunnat, if it is
observed then it will be the
basis of good reward. Also, by
imitating the way of Rasoolullah
sallallahu alayhi wasallam, the
action will become dearer to
Almighty Allah. If the sunnat is
not observed, only the fardh and
wajib are, then the salaat will
simply be discharged.
The fardh stage of qaumah and
jalsah
The fardh stage of qaumah is
satisfied when, after ruku’, the
back is raised to its natural
upright position. Similarly in
Qaumah, the fardh stage is
satisfied when, after the first
sajdah, the back is fully
straightened before going into
the second sajdah. Therefore if
a person does not allow the back
to be completely erect and
immediately goes into sajdah
after ruku, or does not
straighten the back after the
first sajdah and goes
immediately into the second
sajdah, in both these instances,
since the fardh requirement of
qaumah and jalsah have not been
satisfied, the salaat will
become void.
The result of haste in Salaat
On reflection, it becomes
evident that we are in the habit
of offering salaat very
hurriedly. Generally this is so
because men want to return to
their business or employment and
women due to their domestic
commitments. Hence worldly
reasons make us hasten our
salaat so that it becomes
reduced to nothing more that
acts of standing and sitting. On
such occasions, neither qaumah
nor jalsah are correct. On
rising from ruku’, the back is
not straightened, and after the
first sajdah, one hardly sits
straight that the second sajdah
is performed. Due to this
carelessness, the fardh stage of
both qaumah and jalsah are not
satisfied. Thus the salaat
becomes void. There is,
therefore, a special need to
satisfy the fardh stage of
qaumah and jalsah.
The wajib stage of qaumah and
jalsah
The wajib stage of qaumah
requires that after rising from
ruku’, one should stand for that
length of time in which
“Allahu-Akbar” or
“Subhaa-nal-lah” can be recited
once. Similarly in Jalsah, after
performing the first sajdah, one
should sit for that length of
time in which “Subhaa-nal-lah”
can be recited once. If someone
is negligent about this and
fails to stand in qaumah or sit
in jalsah for even the duration
of one tasbih, the wajib stage
will not have been satisfied.
And when the wajib is neglected,
whether deliberately or out of
ignorance, the salaat is invalid
and has to be repeated. If the
duration of one tasbih in qaumah
and jalsah is not observed owing
to error, then sajda-e-sahw will
amend the salaat. But if the
latter is not performed, the
salaat will remain invalid and
will have to be repeated.
Pausing and calmness necessary
in salaat
Worldly tasks of no real
significance assume such
importance in our lives that it
compels us to hasten in salaat
with the result that the wajib
stage of qaumah and jalsah is
ignored. Sometimes, neglect of
the fardh stage does not even
cause concern. For this reason,
it is necessary to ensure that
when offering salaat
individually, as opposed to
offering it in congregation
behind the imam when one is
compelled to pray calmly, there
is greater pausing and each
requisite is discharged calmly.
Ruku’, sajdah, qaumah, and
jalsah to be equal
In one hadith it says that
Rasoolullah sallallahu alayhi
wasallam would perform ruku’,
sajdah, qaumah, and jalsah so
that he would spend
approximately the same time in
each act. But the qiyaam and
qai’dah would be lengthier,
since qiyaam consists of
recitation and in qai’dah the
Tashah-hud needs to be recited.
As a result the last two acts
would take longer, but the other
four acts, that is, ruku’,
sajdah, qaumah, and jalsah,
would nearly all be of the same
duration. However, Rasoolullah
sallallahu alayhi wasallam would
occasionally spend such a long
time in one act, causing
onlookers to think that he had
forgotten or his soul had
departed.
The masnoon stage of qaumah and
jalsah
In the light of ahadith, we
learn that the sunnat stage of
qaumah and jalsah require that
in both acts one should delay
for the period in which
“Sub-haa-nallah” can be recited
three times.
In summary, the fardh stage of
qaumah and jalsah require that
after rising from ruku’, and
after the first sajdah, the
musalli should completely
straighten up his or her back by
raising it to its natural
upright position. This is when
the fardh stage will be
satisfied. To then remain in
that state for the period of one
tasbih is wajib; and to further
remain in that state for the
period of three tasbihaat is
sunnat.
The blessings of acting upon the
sunnats
In acting upon the sunnat there
is the knowledge that the fardh
and wajib requisites are also
satisfactorily observed, and
there is ease and convenience.
Further, the greatest
achievement would be to say:I
came imitating Your beloved,
Consider genuine this show of
mine. Outwardly at least the
appearance of our salaat should
conform to the salaat of our
beloved Prophet Muhammad
sallallahu alayhi wasallam.
Therefore in qaumah and jalsah,
one should delay for the period
in which “Sub-haa-nal-lah” can
be recited three times.
Similarly in ruku’ “Sub-haa-na
Rab-biyal-Azeem”, and in
sajdah“Subhana Rab-biyal A’laa”,
should be recited at least three
times respectively. Hence the
length of time spent in all four
acts of ruku’, sajdah, qaumah,
and jalsah will nearly be the
same. This is in accordance with
the hadith mentioned earlier,
which says that Rasoolullah
sallallahu alayhi wasallam would
spend approximately the same
duration in all four acts.
The consequence of haste in
Salaat
In reality, we have developed a
habit of deliberately failing to
observe the wajibaat. Thus after
the congregational prayers one
notices that the sunnats and
nawaafil are prayed in great
haste. At such times we should
remember the following hadith of
Rasoolullah sallallahu alayhi
wasallam: “If a person is not
punctual with his salaat nor
does he perform wudhu, ruku’ and
sajdah properly, then salaat in
an ugly and dark shape curses
the person saying, “May
Allah ruin you as you have
ruined me!” Then it is wrapped
in a old black rag and flung
back at the face of the person”
(At-Targheeb).
Therefore, a person who hastens
in salaat and pecks like a crow,
the salaat is wrapped in a black
bag and flung at the face of the
person. The salaat is neither a
cause of spiritual illumination
nor a means of salvation. On the
other hand, if salaat is
performed with calmness and
dignity then it departs from a
person in a bright and beautiful
form and becomes a cause of
salvation for him or her.
Emphasis on ease and calmness in
salaat
Once a person entered
Masjid-e-Nabawi and quickly
performed salaat. After the
salaat he went to Rasoolullah
sallallahu alayhi wasallam and
made salaam. He replied to the
salaam and said: “Go back and
repeat your salaat, for you have
not prayed.”
The person went back and again
repeated the salaat in haste.
After that he went to
Rasoolullah sallallahu alayhi
wasallam and greeted him with
salaam. He replied to the salaam
and said: “Go back and repeat
your salaat, for you have not
prayed.”
The person went back and yet
again repeated the salaat in
haste. He went to Rasoolullah
sallallahu alayhi wasallam and
made salaam. He replied to the
salaam and said: “Go back and
repeat your salaat. You have not
prayed.”
This time the person asked, “O
Rasoolullah! This is the only
way I know how to perform salaat.
You teach me how to perform it.”
Rasoolullah sallallahu alayhi
wasallam said, “When you stand
up for salaat, make complete
ablution, then face the Ka’ba,
recite takbir and read what is
easy for you from the Qur’an.
Afterwards do ruku’ till you are
at ease with the ruku’; then
rise up till you stand erect in
qaumah; then do sajdah till you
are at ease with the sajdah;
then rise up till you are at
ease with the jalsah” (Mishkat-al-Masabih).
In this manner the whole of
salaat should be completed with
ease. This is the teaching
Rasoolullah sallallahu alayhi
wasallam gave to the person.
In the foregoing hadith
Rasoolullah sallallahu alayhi
wasallam has made special
mention of ruku’, sajdah, qaumah,
and jalsah so that these four
acts are performed with complete
ease and calmness. Yet
increasingly haste is observed
in these four acts.
Tasbih in ruku’ and sajdah
In ruku’ and sajdah the tasbih
should be recited at least three
times. It can be recited more
times than this: five, seven,
nine, eleven or more, and the
more times it is recited the
better. But Rasoolullah
sallallahu alayhi wasallam
advocated moderation and
said:“The stage of moderation is
best.” Hence when performing
salaat individually, one should
recite the tasbih (at least)
five times in ruku’ and sajdah
respectively.
Duaa for qaumah
There are certain duaas that
Almighty Allah inspired
Rasoolullah sallallahu alayhi
wasallam to recite while in
qaumah. These duaas are
authentic and are accepted by
Almighty Allah. Similarly, if
any ummati recites them Almighty
Allah will also favour him or
her. For qaumah there is one
very simple duaa, and its
background is indeed marvellous.
Angels hurrying
Once Rasoolullah sallallahu
alayhi wasallam was leading the
Sahabah radhiallahu anhum in
congregational prayer. While in
qaumah he said “Sami-Allahu
Liman Hamidah”, and one Sahabi
after saying “Rab-Banna La-kal
Hamd” also added the words,
“Hamdan Katheer-an Tayyiiban
Mubarakan Fih." After the salaat,
Rasoolullah sallallahu alayhi
wasallam inquired who had
recited those words?
One Sahabi said, “It was I.”
Rasoolullah sallallahu alayhi
wasallam remarked, “At the time
when you recited those words I
saw thirty Angels hurrying to
collect them so that they could
be the first one to record its
thawab.”
This incident, which is related
by Bukhaari, illustrates that
the words are approved by
Rasoolullah sallallahu alayhi
wasallam and are blessed. By
reciting them the pause of
reciting “Sub-haa-nal-lah” three
times is also achieved. Further,
they are easy to learn and
should be learnt and recited in
qaumah: Transliteration:
“Rab-Banna La-kal Hamd – Hamdan
Katheer-an Tayyiiban Mubarakan
Fih.”
Translation: O our Creator! All
praise belongs unto you -
praises that are abundant,
excellent and full of blessings.
Recitation of the above duaa in
qaumah also satisfies the fardh,
wajib and sunnat stages. There
are other duaas that are also
reported but the one mentioned
is very simple to learn and
recite.
Duaa for jalsah
There are various other duaas
that can be recited while
sitting in Jalsah. Again, one
very simple duaa which
Rasoolullah sallallahu alayhi is
reported to have recited thrice
while in Jalsah reads:
Transliteration:
“Allahummaghh-Fir-Li-
Allahummaghh-Fir-Li -
Allahum-maghh-Fir-Li.”
Translation: O Allah! Forgive
me; O Allah! Forgive me; O
Allah! Forgive me. (Ibn Maajah)
Recitation of this duaa
satisfies the fardh, wajib and
sunnat stages of jalsah. If
possible, also recite the other
duaa of Rasoolullah sallallahu
alayhi wasallam as related by
Abu-Dawood:
Transliteration:
“Allahummaghh-Fir-Li War-Hamnee
Wa-Aafinee Wah-Dinee War-Zuknee.”
Translation: O Allah! Forgive
me; O Allah! Have mercy on me; O
Allah! Grant me welfare,
guidance and sustenance i.e.
give me physical sustenance as
well spiritual.
The words of these duaas are so
beautiful yet so simple. They
encompass all the goodness of
this world and the hereafter.
Therefore everyone should
endeavour to recite these duaas
when praying salaat
individually. If both duaas
cannot be remembered then at
least the first one is easy to
recollect. Although recital of
the duaas in qaumah and Jalsah
are sunnat-e-ghair muak-kadah,
we should still observe them in
following the practice of
Rasoolullah sallallahu alayhi
wasallam. In congregational
payer the imam is bound to lead
a moderate salaat, taking into
consideration the varying
circumstances of those praying
salaat behind him - the weak,
the aged or others with pressing
necessities. Hence if the duaas
were recited by the imam the
salaat might be prolonged and,
therefore, he is not obliged to
recite them. However, when
performing salaat individually,
whether it be the fardh, wajib,
sunnat or nafil salaat, the
duaas should be recited.
“Perform Your Salaats According
to the Sunnat.” That booklet is
worth reading and is a must for
all homes. We should develop a
habit of performing our salaat
according to the teachings
prescribed therein. All works
require effort. If effort is
made then, Insha’Allah, the
mistakes in our salaat will be
rectified.
“The Method of Salaat for
Females.” You should try to
obtain a copy. After all, it is
our responsibility to ensure
that our salaat and the salaat
of those who are our
responsibility, namely, mother,
sister, daughter,
daughter-in-law, children, is
correct and proper. They should
be urged and instructed to
ensure that their salaat
corresponds to the teachings
provided in the mentioned
booklets.
Finally, be particular not to
rush in salaat. Sometimes owing
to haste the fardh and wajib
constituents of salaat are
discarded. In such cases, the
salaat is void but some people
still remain under the illusion
that they have discharged their
salaat. May Almighty Allah grant
us all concern for our full
reformation(aameen).
Praise be to Allah, the Lord of
the Universe.
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