No Good Goes Unrewarded
By AbdelRahman Murphy | 2026-01-19T10:53:00.585547+00:00 | Topic: General
No Good Goes Unrewarded - Complete Khutbah by Ustadh AbdelRahman Murphy
Opening Prayers and Praise
"[Peace, mercy, and blessings of Allah be upon you.]"
"[In the name of Allah, the Most Gracious, the Most Merciful.]"
"[All praise is due to Allah who revealed to His servant the Book and made no crookedness therein.]"
"[All praise is due to Allah who neither begets nor is begotten and for whom there is no equal.]"
"[All praise is due to Allah - we praise Him, seek His help, seek His forgiveness, and seek refuge in Allah from the evils of ourselves and the bad deeds we commit. Whomever Allah guides, none can misguide, and whomever Allah misguides, none can guide.]"
"[I bear witness that there is no deity worthy of worship except Allah alone with no partners, and I bear witness that Muhammad is His servant and messenger, may Allah's prayers and peace be upon him.]"
All praise is due to Allah who revealed to His servant the Book and made no crookedness therein. All praise is due to Allah who neither begets nor is begotten and for whom there is no equal. All praise is due to Allah - we praise Him, seek His help, seek His forgiveness, and seek refuge in Allah from the evils of ourselves and the bad deeds we commit. Whomever Allah guides, none can misguide, and whomever Allah misguides, none can guide. I bear witness that there is no deity worthy of worship except Allah alone with no partners, and I bear witness that Muhammad is His servant and messenger, may Allah's prayers and peace be upon him.
O servants of Allah, Allah Almighty says in His clear Book, after I seek refuge in Allah from the accursed Satan:
"Verily, We have created man in hardship."
The Two Periods of Early Muslim History
if we look at the life, the story, the events If we reflect upon the history of the Prophet Muhammad ﷺ, that occurred to him and his followers, we will find that there are two distinct areas, two distinct periods of time at which the believers had very distinct characteristics about their community.
Many of us may already know the timeline is broken up into the time that the believers spent living in Mecca Mukarrama and Medina Munawwara. The Meccan time was characterized... well let's start with the Medini time first. The Medini time was characterized by growth, by a sense of affluence and security. The Muslims had escaped the persecution of the Quraysh and had found sanctuary and were able to build a community, a place for them to call home.
Opposite of that was the Meccan time and the place of Mecca, when the believers were quite few in number, when they were being persecuted and harassed. And it just takes a few moments of investigation of reading about this time to understand the depths that they were being put under the microscope and under the needle.
Stories of Persecution in Mecca
Khabab ibn Arat
You look and you hear stories of Khabab ibn Arat, who was a very famous companion, and there's one story in particular where he went to the Prophet Muhammad after a session of being tortured, of receiving this punishment just for saying that he believed in Allah alone and that Muhammad was his messenger, his final messenger. He goes to the Prophet Muhammad and he says: "Ya Rasulullah, where and when is the nasr of Allah? Is the aid and the assistance of God? We're experiencing so much pain, so much trial, so much tribulation. When is the help of Allah going to come?"
And the Prophet Muhammad told him: "You're being hasty, you're being very hasty. He said people before you, they were tortured to lengths that you never even have seen, and still they maintain firm on their faith."
But Khabab was somebody who also after the death of the Prophet Muhammad, when they were getting together and discussing what kind of torture they went through - so this is way after the Meccan era you know, the sahaba used to get together like old war buddies do, you know, veterans that get together and they'll talk about how it was in the time of war and things like that.
And Khabab goes to Omar ibn Khattab - who we know Omar is being somebody who doesn't have a weak stomach, he doesn't have a weak constitution, he's very strong - and Khabab told him they were all comparing how they got tortured. So one of them was saying: "Well you know, this person did this to me and this person tied me to a horse and dragged me around and this person put a boulder on my chest." So they're all comparing how they got beaten up for the sake of the Shahada.
And Khabab says: "I think I was tortured the worst." And they said: "What do you mean?" He says: "I had received hot coals and heated up pieces of steel that actually he used to sell, and they said they put it on his back and near his waist to the point where it actually made a divot, a small hole into his back."
And Omar didn't quite believe him. He's like: "I don't know, I don't know man, that sounds really intense." And so he says: "I need to see it." So Khabab lifted up his shirt that he was wearing and showed Omar the damage, the scars from that torture, and Omar fainted just by seeing the damage that was done to his back.
So we know that this time was not a very happy time for the believers. Khabab ibn Arat is just one story.
Khubaib رضي الله عنه
Then you have Khubaib رضي الله عنه who was known to be the first Muslim who was actually tortured to the point of death through crucifixion. And as they crucified him and had him hanging there and the Quraysh were sort of, you know, stabbing him and beating him with sticks, they said to him: "Ya Khubaib, wouldn't you love that the Prophet Muhammad, that your Prophet would be in this position and you would be at home by yourself with your family enjoying your happiness and your luxuries? Wouldn't you? What would you give right now to trade places with the Prophet Muhammad냐?"
And Khubaib, amidst the pain, amidst the torture, going through all of this, he said: "I would never be able to sit with my family and enjoy any pleasure if the Prophet Muhammad prick of a thorn." And he died.
Sumaya and Yasir
Then you had Sumaya, who was the first martyr, the first shaheed, shaheedah of Islam. Her husband Yasir was also killed with her, and she was killed actually by Abu Jahl himself. And even their child Ammar was actually tortured as well, although he survived.
So the time of Mecca was not a very good time. And if you could imagine - some of you maybe are parents, some of you are eldest siblings or uncles, some of you are in charge - everyone is in charge of something.
(Source Name)
"- the Prophet Muhammad said: "Every one of you is responsible."
And if you can imagine for a moment seeing this torture as the Prophet Muhammad did, walking through the streets of Mecca and seeing Sumaya being tortured in the street, seeing Khubaib being hung up and crucified, seeing Khabab having holes burned into his back - and you know there is a certain kind of pain that someone experiences when their loved ones are going through pain. There is a certain kind of unique difficulty and discomfort that an individual who is responsible for other people experiences, even though that person themselves might not be experiencing the torture, but when they see someone else in difficulty, they get hurt.
Aisha one time she saw the Prophet Muhammad praying, as was his habit, and his feet - he stood for so long in the night and prayed that his feet began to crack from the swelling because he was standing and he was enjoying his worship of God so much that he became unaware of the fact that his feet were becoming swollen. So she noticed this and she said to him when he was finished: "Ya Rasulullah, why are you doing this? Weren't you guaranteed paradise? Aren't we the ones that should be engaging in ibadah like this? You are already guaranteed jannah."
Why did she say that? Why was she so frustrated? Because she saw someone she loved, her husband, going through some discomfort. And the Prophet Muhammad turned back to her and said: "Aisha, is this the case? Have I been guaranteed paradise as a prophet?" She said yes. He said: "In that case, should I not be a thankful servant?"
But the point is that the Prophet Muhammad, he saw these people and he would weep. He would cry. When he saw Yasir and Sumayya he said: "Be patient, oh family of Yasir, because verily your promised place is in paradise." There's nothing I can do. And it ate him up inside. It tore him up. This was the state of Mecca.
Understand this for a moment: that every day he woke up dreading going outside to see what his friends, his family, his companions, what difficulties they were going to be put through that day. Kind of like how you and I wake up today dreading turning on the news - seeing how many brothers and sisters of ours worldwide, whether here locally in America or across the world, perhaps in the countries that we once called home, how many of them are starving or being bombed or being sanctioned, etc. The same feeling we have, imagine that the Prophet had that times a million.
The Decision to Leave Mecca
And so what happens next? Because you can't just wake up every day and feel this pain. You can't just walk around and see your companions, your friends, your followers, your family being destroyed like this. You can't just do that every day.
So the Prophet Muhammad he reaches a certain point where even though Mecca is his home, he knows that he has to leave. He knows that there is no other alternative - you can't stay here, you have to go.
And actually, you know, when we think of Saudi Arabia right now, when we think of that area, the Hijaz, we think of the two major cities being Mecca and Medina. But actually that wasn't the case back then, because in that time Yathrib or Medina wasn't a big city. The other big city near Mecca was Ta'if, and actually Ta'if had the same tribal, you know, setup that Mecca did. So Mecca had Quraysh, Ta'if had the Hawazin and the Thaqafi tribes, and they were big tribes. And the leader of the tribe Abu Mas'ud Thaqafi, he was actually someone who was very close in power to Abu Jahl.
So when we say Ta'if, I don't want you to think it's some small city that they went to. No, it was a big city with big politics and big issues.
The Journey to Ta'if
So the Prophet Muhammad, he knows that this is his only chance that his friends, his companions, his family, they're dying and he has to find safety for them. So he prepares a trip and he goes to Ta'if with his adopted son and his helper Zayd, and they go to Ta'if.
And the Prophet Muhammad he meets with the three leaders of Ta'if who are the children of Abu Mas'ud Thaqafi. And he goes to them and you and I we know
- the Prophet Muhammad, his character was amazing. That people would meet him, even those who originally didn't like him, and they would fall in love with his character. They would say he's such an amazing human being. People would say that they didn't want to leave his presence, that when they left the gathering that he was in they felt incomplete.
And so it's safe to say that when the Prophet Muhammad when he engaged these leaders of Ta'if, he didn't do so with arrogance - (وَاللَّهُ أَعْلَمُ) - he didn't do so with, you know, with kibr, with hubris. He didn't do so condescendingly. He did so with ihtiraam. He did so with respect, with love. When he met these people, he went up to them and he talked to them like a good human being, like he was the best human being.
But they, in their response, in their arrogance, they said to him: "We don't care. We don't want to talk to you." So the first one said: "Get away from me, you're not worth my time." The second one said: "We're not interested in what you have to say." And the third one actually said: "You know what, leave. We don't even want you here in our city. Get out." The arrogance that just exuded from them.
So the Prophet Muhammad he bowed out gracefully and he actually on his way he began to talk to some of the common people, the people in the city, and tell them what was going on, what was happening. And even they, because they saw what their leaders did, even they rejected the Prophet Muhammad.
The Brutal Response
I want you to imagine that feeling. I want you to imagine days of traveling. All you need is safety. You know that your back is up against the wall. You know that there are people depending on you. Imagine that you have no job and your family is starving and your rent is due 10, 20 days past due and your landlord is on your door every day, or your mortgage is due and the bank is on you every day and you're getting calls left and right because all your bills are past due. Imagine that feeling and imagine going to apply for a job and you've gotten dressed, you got everything ready, you got your suit nice and done, you printed out your resume on nice thick paper, you go to the employer and you say: "I'd like to apply for a job. I'm a very hard worker." And without even looking at your resume they say: "Get out of the office. We don't want to see you here. You're not worth my time."
Imagine the feeling of anger you would have, of frustration, that I spent all this energy. All I'm trying to do is just give me one shot, just hear me out. And the person says: "I don't even want to hear you. I don't have time for this." That frustration you would have was a fraction, a percentage of the frustration, because not just the lives of your family - and that's a very serious situation - but the lives of your entire community are dependent upon you finding sanctuary.
So imagine now the Prophet Muhammad is leaving Ta'if. Imagine you driving home from that failed interview. What would be going through your mind? Your family is waiting for the good news at home that perhaps you got a job, perhaps you got a way to provide for us and to bring us back to our feet.
So the people, the Muslims in Mecca are waiting for the Prophet like maybe he has good news, maybe he's going to come back and find us and tell us that we have a safe place to live, that we don't have to go through this torture anymore. You see how the analogy works and you see how much more dire the straits of the Prophet Muhammad were.
And so he starts to leave the town. He says: "Let's just leave." And not only does he decide to leave, but he decides to leave gracefully, very peacefully. But the tribe of Ta'if, the tribe of Thaqif, they didn't want him to leave like that. So the leaders, the three leaders, they gathered all the thugs of the city, all the lowlifes, the people that don't have anything to do, they just waste time and cause trouble. He went to
them and he said: "I want you to line up along the streets of the exit of Ta'if. You see that man right there? I want you guys to take stones, whatever you can find around you, rocks, and I want you to throw it at him."
So I want you to imagine how the Prophet Muhammad ﷺ was walking out with a young boy, Zayd, and they're walking. They just want to leave. They're just walking away. You know what your parents teach you when you get into a fight when you're younger? They say: "Just walk away." Some parents say: "You better fight back, right? Otherwise you're not sleeping at home tonight." But that's not good. Some parents say: "Just walk away." Most parents, their best advice is: "Just walk away. Don't engage, don't get in that fight."
So the Prophet Muhammad ﷺ is just walking away. He's following good advice. But they lined up the streets and they all picked up rocks and they actually began to throw it. And the narrations actually say that he was hit with a rock in between and at each step. So he would take a step and get hit with a rock. He would lift up that foot and get hit with a rock. He would take the second step and get hit with a rock. He would put that one down and get hit with a rock. So he was being pummeled by rocks.
And you know rocks aren't sharp like arrows. Arrows will pierce your skin immediately and blood will come. But rocks are kind of dull. They might bruise you a couple times. It takes a lot of getting hit by rocks to start bleeding. But the Prophet Muhammad ﷺ, he bled. He bled into his sandals. The hadith actually says that his sandals, because they were leather and leather absorbs liquid, his sandals actually became red from the blood that dripped from his legs to his feet.
He actually became so lost of blood - he lost so much blood that he fell onto Zayd. He fell onto Zayd. He fainted onto Zayd, and Zayd had to carry him for a portion of that journey out. And the narrations say that this was about three miles of this.
The Apparent Failure
Why am I telling you this story? Because if we looked at this scenario in our typical quantified capitalist sort of understanding, we would consider this mission, this goal, this project to be a failure. That the Prophet Muhammad ﷺ had one intention, one end goal, one idea, one desire, and that was to find a place that they could call home, a safe place, a sanctuary. And he left not only with the desire not being met, the reward not being attained - he didn't just leave with that, but he left being beaten, bloody and bruised on the way out.
If this happened to you and me, we would say we failed.
In the Garden and the Du'a
And so he actually enters... Zayd enters him and takes him into a garden. And this garden ironically was owned by one of the greatest enemies of the Prophet Muhammad ﷺ named Utbah. And Utbah was the one in Badr who was carrying the flag against the believers. But even Utbah, who saw this as a perfect opportunity to kill, to assassinate the Prophet ﷺ - he's weakened, he's there, he's bloody, he's already out
of it - Utbah could have easily just done it. Even he became sad and felt pity for the Prophet Muhammad ﷺ in this state, and he sent his servant Addas to give him some grapes. His servant who was actually an Ethiopian, Addas, who was from the people of Prophet Yunus عليه السلام.
He sent him to give him some grapes. And when the Prophet Muhammad ﷺ told him that your Prophet from your people Yunus and me, we are brothers, Addas fell at the feet of the Prophet Muhammad ﷺ and accepted Islam.
But what's interesting is what happens next. The Prophet Muhammad ﷺ, through his blood, through his tears, through his sweat, through his bruises, he looks up at the sky. He just looks up and he raises his hands and he says:
He says: "Oh my Lord, oh Rabbi, I complain to you about my weakness." And he makes this beautiful du'a that if we had time we could talk about this du'a in particular. But he complains to Allah سُبْحَانَهُ وَتَعَالَى and he says: "Oh Allah, I complain to you about my weakness, my lack of resources, that my people are not accepting me." And he says to Allah: "Are you going to leave me to these people? Is this who you are going to make in charge of me? These people who are hurting me, who are abusing me?" And he cries out to his Lord.
The First Lesson: Who Do We Turn To?
So the first lesson we take from this as followers of the Prophet Muhammad ﷺ is: who do we go to when things get rough? You know the ayah that I quoted in the beginning:
- Allah is promising us as readers of the Quran, as human beings, that you will verily - indeed Allah says - human beings were created in work فِي كَبَدِ that you were created inside of difficulty. Meaning what? That everywhere you look, you're going to encounter some bit of difficulty. When you say Abdurrahman is inside of the ISPCC, everywhere I look I see a part of the ISPCC. So when Allah says we made you فِي كَبَدِ inside of work, it means that your life will never ever be 100% smooth sailing.
Think about it: you pay one bill, what comes in the mail three days later? Another bill. For those of you who are students, you take one quiz and as you're walking out of the door celebrating, your teacher says: "We have an exam next week, right?" You go to the grocery store to pick up some groceries for dinner that night and you forget the garlic. And you know you can't cook without garlic - we're Muslims, right? Especially in Ramadan because you need everyone to smell it. May Allah protect us.
But the point is you will always encounter some kind of difficulty. It's part of life. How do you respond to it? That's the question.
The Prophet Muhammad ﷺ responded to it not by going to Oprah, Dr. Phil, not by going to complaining about it on Twitter, tweeting, updating, not by yelling at his spouse, yelling at his kids, taking out his anger on his family and friends. No, he raised his hands to Allah and he said: "Oh Allah, no one else can
help me except for you, no one. And if you don't help me, Allah, then no one else that I ask will be able to help me. Only through your allowance, Allah, will anything will be in my way, in my favor."
The Year of Grief
The second thing he did ﷺ at this moment of difficulty - you know, this year wasn't just a year of this, but this was the same year that his wife of over 20 years, Khadija رضي الله عنها, his first wife, the same wife that when he saw her necklace later on in life, he began to cry because of the memory of how much he loved her. Khadija رضي الله عنها, you know this is the same wife that supported him when he had nothing. This was the year that she passed away.
And a few months later, his uncle Abu Talib, who basically became his father - you know Abu Talib? Abu Talib was somebody, subhanallah, that because the Prophet Muhammad ﷺ was born and his father had already passed away, he took him on as a responsibility, even though he didn't have a lot of money and Abu Talib had many kids. And the kids would eat and Muhammad ﷺ would be kind of sitting at the side because he didn't know how to get in. He felt kind of awkward, kind of fighting with other the children, the actual sons of Abu Talib. He's like: "I'm just a nephew, I can't steal, I can't take food from the plate."
So Abu Talib would take food from the plate and go and give it to the Prophet Muhammad ﷺ separately. You know when Abu Talib went on a trip out of town, he would leave his kids at home in Mecca, but he would take one with him - that was the Prophet Muhammad ﷺ. That uncle, that foster father, that male role model, that strong figure in his life, a few months after the death of Khadija, he passed away.
This year in the books, this year in the books of Sira is known as عَامُ الْحُزْنِ - the year of grief, the year of sadness. Because after losing his wife and after losing the strongest male role model he had in his life, Abu Talib, and in a very, very distraught way, he goes through this torture at Ta'if.
The Prophet's Response Through Prayer
So he opens up his hands to Allah and makes du'a. And then he does one thing that's absolutely amazing: when the nightfall comes, he stands and he begins to pray and he prays and he recites Quran very loudly - not very loudly but out loud - and he recites a lot of Quran. He does Surah Baqarah, Surah Ali Imran, Surah An-Nisa, Surah Ma'idah. He's reciting a lot of Quran because the Prophet Muhammad ﷺ teaches us that as believers, we should find comfort in conversing with Allah سُبْحَانَهُ وَتَعَالَىٰ in being in the presence of Allah, and prayer is that presence.
The Hidden Success: The Jinn
And there's one amazing thing that happens, because remember we said what? We said this mission, this goal that he had with Ta'if, we considered it what? A failure. It didn't work out. But look at what Allah سُبْحَانَهُ وَتَعَالَى says. Allah reveals to the Prophet Muhammad ﷺ these verses from Surah Al-Ahqaf. He says:
He says: "And when We directed toward you a number of the jinn, listening to the Quran..." We believe as Muslims that jinn are unseen creatures, just like animals, human beings - there are jinn too, but we just can't see them. And Allah said He redirected these jinn and the jinn then crossed paths with the Prophet Muhammad ﷺ as he was praying.
يَسْتَمِعُونَ الْقُرْآنَ - listened to you hearing the Quran, and they became so enamored by it that some of the jinn that were there, some of the members of the group, they were still kind of talking. You know when you have a group of kids in a classroom or a group of people in an audience and people are quiet but people are still talking? What do the people who are quiet say to those who are talking? They say "shhh!" أنصتُوا - so some of the jinn said to the other one: "Hey, hey, shhh, listen, listen! He's saying something really interesting."
فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُّنذِرِينَ - and when the Prophet Muhammad ﷺ concluded, Allah is telling him, when you were concluding reciting your Quran, those jinn became people that were just normal jinn, and all of a sudden they became your advocates, your warners.
So what happened next? قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَى - Allah سُبْحَانَهُ وَتَعَالَى switches scenes. They go back to their people because they're a group of jinn on a journey. They go back to their people. قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا - they said: "O our people, indeed we have heard a book" أُنزِلَ مِن بَعْدِ موسى - it was revealed after that which Prophet Musa had. مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ - confirming what we have. It's the same story, it's the same revelation, it's the same theology, the same thread, the same flavor. يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ - guiding to the truth and to the straight path. It's what we've been waiting for! It's exactly what we've been waiting for!
- don't ignore this person, this man, this messenger. Don't ignore him. Allah will forgive you of your sins and you will be saved of a grievous punishment.
The Lesson: Hidden Success
You know what this story teaches us more than anything? Subhanallah, I was sitting with my sheikh last week and we were reading the tafsir of this ayah together, and he said this story teaches us something amazing.
You know, in life, and we're gonna conclude the khutbah with this, in life you will put forth lots of effort and you and I will make a lot of energy and a lot of emotion, a lot of effort trying to accomplish something, and we will end up being beaten and bruised - maybe not physically, but maybe internally. We feel tired, fatigued, exhausted because we put so much into it, either in a relationship with our spouse or our parents or raising kids. And what's the biggest fear that we have? The biggest fear is failing, is not succeeding at the goals that we have set out for ourselves.
But Allah سُبْحَانَهُ وَتَعَالَى here is teaching the Prophet Muhammad ﷺ and is teaching us that you won't always see the success that you've achieved. The Prophet Muhammad went to Ta'if to do what? To get a group of people that could advocate for him on his behalf. And he left Ta'if with his fellow human beings not advocating for him, but he left Ta'if and a group of people, a group of jinn that he could not see when he thought that he had failed, they took the mission on themselves. They heard a few chapters of Quran, and they became believers, and they went to their people and said: أجِيبُوا دَاعِيَ اللَّهِ - answer this call of Allah. Without the Prophet Muhammad even knowing!
Brothers and sisters, you and I will put forth so much energy. It is part of our iman, as followers and believers and lovers of Allah سُبْحَانَهُ وَتَعَالَى to trust that whatever we put forth will not go to waste. That when you do good, Allah will reward you, whether or not you see it in this life or later after you pass away.
Trust in Allah's Plan
We ask Allah سُبْحَانَهُ وَتَعَالَى to make us sincere. We ask Allah سُبْحَانَهُ وَتَعَالَى to keep us people who do good even if we can't see it. We ask Allah سُبْحَانَهُ وَتَعَالَى to keep us on the path of the Prophet Muhammad on the Haqq and on Tariq al-Mustaqeem, ameen.
More than anything, brothers and sisters, this khutbah, this story, this passage of the beautiful Quran, it teaches us about trusting in our Lord, trusting in Allah سُبْحَانَهُ وَتَعَالَى that you and I will put a lot of effort with our families and we have to understand that Allah has our back.
A lot of people approach me with anxiety, with confusion, with fear, and they're so concerned - you know, there are people, there are times that we feel like we have to control every single aspect of every detail of our lives, otherwise it will get out of control and we won't be able to get to where we want to go. But the believer understands, and this is the beautiful du'a that we learn in the Sunnah: "O Allah, don't leave us in charge of our own affairs, even for the blink of an eye, even for the blink of an eye."
And so the believer has this innate tawakkul in Allah, and even though they may not see the result, even though your kids might not be doing exactly everything right at that moment, trust in your parenting, trust in the fact that you're raising them well, show them love and mercy, and trust that Allah سُبْحَانَة وَتَعَالَى will deliver them the rest of the way.
Even though you may try at work or at home to have a good relationship with those around you, keep doing what is good. Don't give up because you feel like it's not working, because you don't know everything and you can't see the unseen. Only Allah سُبْحَانَهُ وَتَعَالَى knows, and Allah سُبْحَانَهُ وَتَعَالَى as our Rabb, as our Lord, has our back, and provides for us and He provides for us from places that we have no idea even exist.
Closing Du'a
We ask Allah سُبْحَانَهُ وَتَعَالَى to keep us close to Him. We ask Allah سُبْحَانَهُ وَتَعَالَى to forgive us, and to give us Hidayah and to keep us on the Haqq, and to give us sincerity and love for Him and His Prophet and
those He loves, and we ask Allah سُبْحَانَهُ وَتَعَالَى to make us those that He loves.
We ask Allah سُبْحَانَهُ وَتَعَالَى to forgive those who have passed away, to give shifa to those that are ill. We ask Allah to aid and uplift the oppression of any human being on Earth that is being oppressed, whether they are Muslim, whether they are not Muslim. We ask Allah سُبْحَانَهُ وَتَعَالَى to relieve the oppression and to hold the oppressors to justice and to end it, and give us peace and tranquility on this sanctuary known as the Earth, that Allah سُبْحَانَهُ وَتَعَالَى has made us maintainers and servants of.
We ask Allah سُبْحَانَهُ وَتَعَالَى to keep our families happy and healthy. We ask Allah سُبْحَانَهُ وَتَعَالَى to bless this masjid, and this gathering, and to reunite us with Rasul ﷺ in al-Firdaws al-A'la and Jannah. We ask Allah سُبْحَانَهُ وَتَعَالَى to answer all of our prayers, and to forgive us of our sins and keep us pure, ameen.
Glory be to You, O Allah, and all praises are due unto You. I bear witness that there is none worthy of worship but You. I seek forgiveness from You and repent to You.
وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ