The Lost Virtues - Rediscovering Excellence
By Abu Eesa Niamatullah | 2026-01-10T12:43:32.234153+00:00 | Topic: Iman
The Lost Virtues - Rediscovering Excellence
Shaykh Abu Eesa Niamatullah
Opening and Praise
In the name of Allah, the most Gracious, the most Merciful. All praise is due to Allah. We praise Him and ask for His assistance and forgiveness.
And we seek refuge in Allah from the evil of our souls and from the evil of our actions. Whom Allah guides, no one is misguided. Whom He misguides, no one is guided.
I bear witness that there is no god but Allah, alone, with no partner. And I bear witness that Muhammad is His servant and Messenger.
Introduction to the Conference
Alhamdulillah, I'd like to welcome my brothers, my sisters, my teachers, the ulema al-kiram for this blessed gathering.
Our aim and our objective was to try and expound and try to understand what's missing from our revival today, what's missing from the development of Islam amongst our communities and our societies today. And what we identified is that one of the most obvious problems that we're suffering from are the absence of certain attributes, the absence of khisal, which I'll explain in a second, absence of certain characteristics which perfected the earlier generations and maintained our izzah throughout Islamic history, but today are waning off and today are desperately needed more so than ever to try and perfect our character, to try and make us return back to Islam in its most perfect and pristine sense.
The Concept of Lost Virtues
And that's why the talk is called, and indeed the conference is called, The Lost Virtues Rediscovering Excellence. Why? Because these virtues were those kind of characteristics and modes of behaviour that perfected and saved the people from before and gave them izzah and it is only by returning to these and finding them again, studying them, actualising them and then putting them into practice and perfecting them that we will then have rediscovered excellence.
Understanding Khisal (Noble Characteristics)
And the word in Arabic, in English it's been called attributes or characteristics, but the word in Arabic is called khasla or khisal in the plural. And what a khasla is, in the Arabic they used to say that when something is very praiseworthy, something very noteworthy in one's character, when there's a very great characteristic, then that's what a khasla is.
It is the exact word that we're looking for, that we're going to try and discover when we're trying to understand this subject. And the point here is that khisal, these modes of behaviour, these aspects, the easiest way to understand what they are is to give a few examples. Some of which you've seen today, al-ittiba, al-istiqama, al-adl, al-sabr, these bravery and shujaa and strength, these kinds of characteristics in one's make-up, in one's actions, are what make a person great.
The Nature of Human Creation and Potential
Those things which affect other people, are those things which leave a lasting impression upon society. And these khisal are part of iman itself. Allah created insan min ma'in maheen, from a despised fluid, from nothing effectively.
But with the potential to be absolutely the best. Ya'ani,
Allah says that indeed of a surety we have created insan in the best of modes, in the best of stature (Quran 95:4). Ya'ani, this person, this man, this woman, has the ability to be perfect, insanu kamil, perfect in every single way.
But it is because they leave the way of Islam and its teachings, that what happens,
and then actually we return him back to where, where he belongs if he doesn't have his khisal, ila asfala saafileen, the lowest of the low,
except those who have iman and then act upon that faith (Quran 95:5-6).
Because they do amal us salihaat, righteous actions, and there is no such righteous action except that you act according to knowledge, and that knowledge is going to be based upon your iman, and iman is nothing but a collection of khisal. It's a collection of characteristics and modes of behavior.
The Prophet's Teaching on Iman
That's why the Prophet (صلى الله عليه وسلم) said that the highest form of iman is what? What's the best khisla that anyone can ever have out of all of creation? It's to say la ilaha illallah, and to believe in it, and to stand firm upon it, and to act upon it. And what is the lowest part, but concern for others, a trait, a characteristic which is a fantastic trait, and something which encompasses wanting for your brother what you want for yourself, wanting to ward off any harm or any danger to other people. The Prophet (صلى الله عليه وسلم) said that the abna, the least part of it, is to take something out of the road, like a branch, or like a brick, or like something which you see that's going to potentially, in the future, might cause a problem for someone.
So that's another part, another khisla, another mode, another characteristic that anyone should be aware of. And in the same hadith, he said, modesty is part of iman, modesty as well is something that we should think about and concentrate on.
The Study and Actualization of Noble Characteristics
And when I say think about and concentrate on, it's because these characteristics in the days, in our glory days, used to be studied. First one would have to work out exactly what they are, then they would be studied, then they would be actualized, you learn exactly how it comes about and what are the issues and the parameters, and what are the controlling factors and the standards, and then they would implement it upon themselves and actualize it, practice it, and then they would work to perfection. They would try to make it perfect. And that's why the Prophet (صلى الله عليه وسلم) is called al-uswatun hasanah, the perfect example.
Like the rest of the anbiya, insan, creation, who by nature,
by nature they are weak (Quran 4:28), by nature they are naqis, they are deficient, except those who work upon themselves and work upon the characteristics of courage and honor and dignity. And these kind of things that can be perfected by the people, once they are, once they are then we see the generation and the people that it creates.
Examples from Islamic History
And so now we have a nice problem, a nice problem in that what are we trying to do today is but to try and find these characteristics in Islamic figures, in the figures of Islamic history that we know from the sahaba and from the salaf and from the imams and from the noble people of Islam and the ahl al-sharaf and the honorable people of Islam, the men and the women that we've seen in our history, you'll find that amongst their general excellence in Islam, they individually perfected certain characteristics that they are well known for.
And you can list them off. The problem here, as I said, the nice problem that we have is who do we choose? How can we be, how can we be selective is very, very difficult. Which page do you turn over? Which page do you stop? You're trying to find one example and then you see another example. Then you think, well, which one's a better example? Our history is full of it. Whatever chapter you want to look at, whatever khasla you want to concentrate on, whatever characteristic you want to study, you will find in Islam someone who has perfected it.
The Characteristic of Bravery
So if we look at the khasla of bravery, for example, bravery, Islam stands for bravery and Muslims are the most brave of people, or at least they should be. And that's the problem because we're not. We have allowed the fear of other people and the fear of the dunya and the fear of loss to come into our lives and it has affected our condition. It has made our hearts weak and people with weak hearts cannot carry such a burden and such a strong deen and they will not be able to give it the respect that it deserves.
Khalid ibn al-Walid's Example
That is why when the people who are able to carry it and they came along and they took Islam and they made it shine, you will find that because they were strong enough to handle it. If you look at Khalid ibn al-Walid (رضي الله عنه) when they say about, when they give you his example in terms of bravery, you know, it's like a man who just didn't care. For him it's like as if life is nothing.
They said, our ustaz told us that when he was fighting against the Romans, he had the Muslims behind him and the Romans, they came and the Romans being like very, very clever as they were and as they are today, instead of wanting to face us themselves, okay, what did they do? They want to find someone else to face us, get some other people from them, some other Arabs, cause some fitna, cause some kind of friction and set one up against the other, let them fight each other, let them kill each other, get rid of both of them and if they're still there, then we'll come and we'll finish them off.
Think back to the last couple of years, you'll know the scenario. The big difference between these days and those days is that they were dealing with men and not dealing with the disasters that we are today.
So when Khalid ibn al-Walid saw the Christian Arabs that had been gathered by the Romans and they were there and they were standing on the battlefield facing each other and the Romans were behind and remote controlling the whole thing, Khalid ibn al-Walid, he walked straight through his army, straight to the front, straight to the Christians, the Arabs who were waiting, they don't know what's happening, what's going on here, he went, he found the leader, he grabbed him and put him in an arm lock and pulled him through the whole line of his Arabs and brought him back to his own people, just like that. And the Arabs who saw this, they were shocked, they couldn't understand what had happened here, what kind of Insan is this who just walks as if he owns the place, as if life to him doesn't matter and they all run, all the Arabs that just absolutely left the area and that's it, the Romans, their plan was destroyed and we know about Khalid ibn al-Walid, what more do you want to hear about him, what more do you want to hear about the rest of the Sahaba or the Mujahideen of this Ummah, you heard the exploits of Imam Shamil al-Daghastani early on.
Ali ibn Abi Talib's Courage at Badr
Look at Ali (رضي الله عنه) when he was facing the Quraysh at Badr and who did they put forward as their main person, as their main person to start the war, to have a face off against the Muslims but one of the warriors called al-Amr ibn Abd Wudd and he was one of the big Qurayshi figures and one of the ones who had lost, wanted revenge and in the highest form because his family had been killed and he was under so much stress and he had the pressure of his tribe, they wanted their honour avenged, so what happened, so when he went forward he stood in front of the Muslims, a small group only and he shouted across to them, he said where is the one who is going to come and face me, to start this battle of where is the one who is going to come and start this and Ali (رضي الله عنه) he stands up and he says yes, I am the one for this and the Prophet (صلى الله عليه وسلم) said sit down, this is al-Amr, it is not someone that you just think you can handle, this is al-Amr, this is their best fighter, so Ali is now waiting and this man now is
now standing up and he is in front of his people, goading the Muslims and showing off in front of his own and whipping up the situation like this and he says the same thing, who is coming, what is happening and then Ali stands up again, he says I am the one for this, ana laha ya Rasulullah and what did the Prophet (صلى الله عليه وسلم) said, huwa al-Amr, just like that, that is al-Amr, just sit down, so he sat back down, so this al-Amr now is having a field day, he turns around and he goes to the, he says to the Muslims, he goes where is this heaven of yours that claims that the ones who are killed for it will enter it, this is what, you know I want just to stop here, can you imagine that you are in this situation, defending the honour and the determination of Islam and how you would be feeling on the other side, your emotions as you are hearing this, Ali (رضي الله عنه) steps up and he stands up and he goes I am the one for this, Prophet (صلى الله عليه وسلم) says sit down, it is al-Amr, he goes walau, walau kana al-Amr, even if it is al-Amr, the Prophet (صلى الله عليه وسلم) said go on then, so this man now is, he is turning around and he says to his people, he says, laqad bahihtu min nida ili jam'ihim, hal min mubarizi, I have knackered my voice calling them, bringing them on, is there anyone to come and face me and he recited a famous poem, so this Ali (رضي الله عنه) walking out towards him, he said, he said to him, la ta'jalan, qad ataaka mujibu saltiqa ghayru aajizi, do not rush, don't be too quick to make these kind of poems and so on, so on, coming to you is someone who is responding to your voice, this voice which is knackered out and trying to goad us, and then we see from this incident that Ali (رضي الله عنه) came, he struck him once and killed him on the spot.
Controlling Anger for Allah's Sake
Is the issue here that he killed him on the spot, is the issue here that you know that he was so brave, the issue here is to understand strength of character, to understand here was a moment that the Muslims required bravery and courage and it was shown, in Khalid ibn Walid it was shown, anger was controlled for the sake of Allah, this is a great characteristic, but at other times, another even greater characteristic is to control anger, that anger which is not for the sake of Allah, that anger which is something personal, something which happens in your own sphere, something which has nothing to do with Allah (جل جلاله) in an ibadah sense, but something that has taken from your personal rights, sometimes that's an even better characteristic, which is one of the khisal, one of the khisal that we need to be able to understand.
Ali's Control of Personal Anger
And look to the same family, if you want to see examples, look at Ali (رضي الله عنه) you know his story well, that he was fighting in a battle and about to kill the mushrik who had been fighting against him, and he spat in the face of Ali (رضي الله عنه) according to the riwayah, and he didn't, and he stopped, he was about to strike him then he stopped, and he said, the one on the floor said, why haven't you struck, why have you not killed me, because if I kill you now, this anger will not have been for Allah, but because you spat on me, it would be my own personal issue, I'll be killing you for the wrong reason, in that rage, in that anger, he was able to turn off his anger like that, these are the people, these are the characteristics.
Ali ibn al-Husayn's Patience
Look at his grandson, Ali (رَضِيَ اللَّهُ عَنْهُ) very famous incident, he was a tabi'i, and he was himself making wudu, and he had a female slave who was pouring the water, and as you know when they're making wudu, they're making it sitting down and she was pouring the water from a pitcher, okay, like a jug, and while he was making wudu, it slipped out of her hands, and it hit Ali (رَضِيَ اللَّهُ عَنْهُ) on the head, and cut his head, and of course, subhanallah, you're there making wudu and whack it upon your head and you're going to get angry, aren't you, and he got very angry, and he looked up, just imagine yourself in that situation, anger, what's happening next, you can freeze it right, he looks up, and the female slave girl looks down at him, and says, Allah says,
and those people who restrain their anger (Quran 3:134), Allah says, so, this is from Surah Al-Imran, so Ali, he goes, okay, I've controlled it, so she goes, okay then, this is clever female slave to be honest, she goes,
and those who pardon people (Quran 3:134), so he goes, can you imagine his head bleeding and sitting there, and he goes, okay, I've forgiven you,
and Allah loves those who do good (Quran 3:134), okay, you're free, go, this is the people, these are the men, these are the things that we want to find, that's the difference between them and the difference between us.
Achievable Characteristics
These things are not far from us, when we say lost attributes, we're not talking about being the cleverest person in the world and those things which we can't achieve, we're talking about those things which are achievable in our own sphere, we're talking about those characteristics which when we work upon them, we can develop them, we can develop ourselves to be brave and to be strong and to have guts and to be these people who are able to control anger and display anger in the right time, these are all things within our own capacity, but it's whether we want to purify ourselves and study the people who perfected them, it's whether we want to study them and then actualize them today, it's down to us whether we want to do that.
Political Acumen and Cleverness
And if you look at the other, for example, the skill of acumen, the skill of politics, the skill of being quick and clever with the people, this is also able to be studied and achieved for the right reasons, today they teach these kind of sciences, how to outmaneuver people and strategy and the theories of this and the theories of that, but people use it for a dunyai sense, how many Muslims study this so that they can excel in their own society, how many Muslims have seen the earlier generations perfect these like from the Duhat al-Arab, like Mughira ibn Shu'aba (رَضِيَ اللَّهُ عَنْهُ) they used to say that he was from the most
quickest and the most cleverest, that you would try to take him down and he would be at the same time taking you down.
Mughira ibn Shu'aba's Cleverness
He was put as a governor of Bahrain and the people did not like him, the people did not like him and they caused fitna against him, so what did they do? One of their criminals, criminal tribe leaders, he went to the rest of the people, the rest of the tribes and he collected 100,000 dirham, a lot of money, and he went to Umar ibn al-Khattab (رَضِيَ اللَّهُ عَنْهُ) who was a khalifa at that time and he said to him, he said to him, Ya Amirul Mumineen, I have brought this 100,000 to you, do you know something? Your governor, the one that you appointed, he came to me and he gave me this money and he said put it away from the baytul mal, and he tried to concoct this kind of story against him, so what did Mughira ibn Shu'aba do? He came to, Umar ibn al-Khattab summons him and he said what's this, what's this person saying, what's this 100,000 dirham and your claims that you're making, that he's said against you? So Mughira turned to him and he said to Umar straight away, he said it's true, it's true, but actually it's not 100,000, it was 200,000, so Umar goes huh? 200,000? First of all, you did this, I can't believe that you did that, number two, you're actually admitting to it and then saying it's more as well, he's in a state of shock, right? And then he goes what for? And Mughira says you know my family is getting big and he has needs and so on, but now this criminal now is now really now stressed because now he's thinking I know now what's coming, where's the other 100,000? So then Umar then says right, so okay then, so where is the rest? And this criminal immediately recognises he's had it, so he said to him wallahi this was a plan and we were lied and we're sorry and forgive us and we tried to make a bad name out of him but we were lying and so on.
The Need for Excellence in Islamic Leadership
And who is able to utilise the skills that we use in our secular sciences today to this level, to make sure that justice is enabled and achieved, where it's really needed for the Muslims these days? We're able to judge between the people, why is it that our judges today in our villages and in some of the very culturally, some of the problem areas of our country here, where the imams of the masjid do not have the real, the legal acumen or the political skill to deal between people? And you know why? Because our Muslim, our parents, our generation don't put their best children forward for Islam, it's the other way round, we put our best children towards doctor, to medicine, engineering and so on, and if they can't get into that, oh well then there's always ilm course or dar ul uloom or there's always this, it's like we either push them for the best and if not then we send all the thick ones there. This is the way of revival, this is the system and so what do you expect an imam or someone who is trying to deal with complex issues and cases, how is he going to be able to deal with it when he doesn't have the life skills and the ilm and the ability?
Standing Against Oppression
And talking about justice and oppression, how many of the Muslims today have been able to concentrate and utilise what we have as a legacy left by the big imams to push our protest in a non-violent way, forget about violent, non-violent way against the oppression that we are under today? How many examples do you want to see of people in our Islamic history who have fought against oppression and hardship and beatings and torture? Do you want Imam Ahmad's story? Do you want the story of Imam Malik? Do you want the story of Ibn Taymiyyah? Do you want the story of even contemporary times, Sayyid Qutb? Do you want to hear about the people who were killed for their religion? You want to know? And how about the thousands that we don't know, who have this characteristic of istiqama, of standing for principles, standing for Islam, willing to sell the life of this dunya for the hereafter? How many thousands do we not know who are languishing in the prisons and being tortured by these criminals? But Allah knows them. And Allah knows one of the best of them.
Sa'id ibn Jubayr's Stand Against Tyranny
Sayyid ibn Jubayr, one of the greatest scholars of Islam, one of the greatest of them, and recognised for his ilm and his fiqh and everything, but mostly known for his stand against tyranny and oppression. And against not the oppression of a family member telling you, you can't go out, or an uncle member saying you can't get married, but against the greatest oppressor that was seen in their lifetime, Hajjaj Ibn Yusuf. A man who used to kill and shed the blood of Muslims for fun. He used to find it like a game.
In fact, I say a game, there was a person, one of his team, they used to say that he used to kill the Muslims by pouring boiling water over their heads and watching them melt and die. And he said this is nothing but a game, just chop their heads off. For him, life was nothing.
And the rule that he imposed and the tyranny that he opposed, and the people, the Tabi'een and the Sahaba even that he attacked and killed, unbelievable. People were too terrified to stand up against him. But he underestimated the Muslims. He underestimated the fact that we have khisal, we have these characteristics that the Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) has laid out, explained, and then put them out on offer for everyone to go and take from them and study them and implement them. And Sa'id Ibn Jubair took up this stance of bravery. And when he was brought against Hajjaj Ibn Yusuf in chains, and he stood against him, and Sa'id Ibn Jubair knew that what was going to happen now was what had happened to the many before him.
This was now his final time. And Hajjaj wants to humiliate him in front of all the people, and he wants to bring him down and kill him in a show of power and respect for himself. So he said to him, of course he knew who Sa'id Ibn Jubair was, he was the greatest scholar alive at the time.
He goes, who are you? To try and humiliate him. So he said, I am Sa'id Ibn Jubair. Sa'id means the happy one, Ibn Jubair. He said, la wallahi anta shaqee' Ibn kaseer. Hajjaj said to him, no, you are the miserable
one, shaqee' Ibn kaseer, son of the defeated one, son of the broken one. So Ibn Jubair says to him, I think that my mother was more knowledgeable about my name and my father's name than you were.
And now he's making him angry, making him bubble now, and responding to him in every single way, he goes, wallahi, I'm going to kill you in a way that I've never killed anyone before, never has anyone been killed like that before, and never will I kill anyone like that after. And Sa'id Ibn Jubair, straight to his face, he says, wallahi, how you kill me like this, you will be killed in the hereafter. The man says to him, he goes, your life is over.
He said to him, then you will have ruined my dunya, but I'm going to ruin your akhira. And he killed him. And he died. Shaheed. Shaheed, this is the people who have born. Shaheed, you know, a martyr is the word, but actually they are living witnesses. From shahada to witness, they are living witnesses to the khisal of this religion, to the characteristics of this religion, to those qualities that have made this religion, given the people in this religion the ability to perfect it. This is the, these are the virtues, these are the attributes that are lost from us in our time.
Women's Role in Excellence
And if you're thinking, by the way, that this is all very male dominated, then the women have nothing to fear because, or the women have nothing to relax about, rather, because, you know, it seems like the whole pressure is upon the men and everyone. No, these are upon every single person. But the women themselves have so many fantastic characters in Islamic history for them to look at and to admire, whether it's from their ilm point of view and taqwa and, you know, you heard about Umar Ibn Abdulaziz and his adl. What about the one who supported him and gave him the ability to do that adl? His wife Fatima.
Fatima bint Abdul Malik's Generosity
I mean, if you see behind, they say behind every great man is a woman. How do you think someone like that, Umar, is able to practice Islam to that level and to sacrifice his entire life and the ability to enjoy life with much wealth and, you know, and get to that level except that someone else has to be willing to do that? Fatima was one of the richest women of that time. She gave away the money as if it was like a game of Monopoly.
You know when you come and you land on Mayfair and they say X amount to 100,000, you just chuck it over because, you know, it's paper money, right? It has no value. This is what they used to say. They give money away like as if it was nothing. Imagine. You can't imagine because we don't have the money to give it away. And even if we did have the money, how many of us would give money away like it had no value? This is what they were up to.
Mothers' Sacrifice for Knowledge
This is what they used to do. They were patient with what they had to go through. How do you think that the big people and the imam of Islam, the big imams, how do you think they were able to become to such a status? How would they be able to, how would you think they reached the status of ilm and perfection except that the mothers and the women behind them allowed this to happen? How many of the mothers at that time expressed and showed patience of the highest order to lose their children, to give their children away, lose their childhood, the years where you love your child most so that they can go and study and learn adab and ilm and so on.
When the mother of Imam Bukhari sent Imam Al-Bukhari away, for them at that time it was a little action of patience and so on. But what a sacrifice, what an act of patience that it created for us the man who is Amirul Mumineen, the leader of the believers in hadith, who created for us the greatest book after the Quran.
Al-Khansa's Ultimate Sacrifice
It is these actions, look at the other women, there is something about leaving people to go and study, what about those who have sacrificed their children? What about Al-Khansa, the poetess at the time of the Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ), who sacrificed and gave away four of her children for the sake of Allah to go and fight and be martyred in the defence of the Muslim nation.
The Path to Achieving Excellence
This cannot happen, perfecting our attributes, our characteristics and character cannot happen without looking and studying the actions and the sacrifices of these people. We will never ever be able to understand unless we look and we see what they have done for us and then try to recreate that in our own lives. These are what we need to try and achieve.
The Importance of Dignity and Honor (Karam)
These khisal, they just say, we have to try and combine them, you know, working on one and two and you know, this is the actions of a weak people, where is the honour in that, where is the karam in that? Honour, another great khisla, karam, being generous and having dignity. How important is it for the Muslims to have dignity today more so than ever living in this country for example, where the Muslims have such a reputation of living on handouts and charity and so on.
Imam Sufyan al-Thawri's Dignity
The imma, the people of sharaf and ilm, they used to say, Imam Sufyan al-Thawri (رَحِمَهُ اللَّهُ) he said that, if I eat in the plate of another person, it is like a humiliation upon me, that person will always have one over me, I will never be able to look at him in the eye, he will always have that on top of, how people think about that when it comes to the little things about food and eating and relationship with the people and it's true wallahi, it's true, because the second you show your weakness like that and you might think it's
HEADING
not a weakness to accept an invitation, no it's not an invitation, it's not a weakness, but what's a weakness, what is a weakness is that for those people who want to be independent and want to maintain their honour, then they will be the ones who will instead of allowing other people to invite them, they will be inviting the people, they will be the ones who will be making sure that they are most generous and allowing the others to eat at their expense as opposed to them eating at other people's expense, they were that careful, they were so willing to take the hard life, they were so willing and they were so eager to do that, just so that they could be independent and that's why the Prophet (صلى الله عليه وسلم) advised his companions specifically, a khas advice, a specific advice, do not ask other people for things and put your trust in Allah (جل جلاله) not that it's impermissible or haram to ask someone else but when you do, then you've now just put yourself down a bit, now the other people will not see you as strong and as respected as maybe you are or maybe you should be, Islam teaches us in a way that sometimes it's better to be in a more difficult situation and put hardship upon us, the rewards will be seen afterwards, the rewards will be seen afterwards and this is not pride by the way as our ulema tell us, there's a big difference between this being dignified and being proud because being proud means to want others, you know making the others thinking that you're better than the rest and the others are under you but dignity means that you don't want to lower yourself, you don't want other people to think that you are nothing, low and so on and despised and weak and dependent.
The Example of Al-Layth ibn Sa'd
So how long could I go on for? The different characteristics, they're there for us to look and study but how many people would take this opportunity? And it's the only way to revive our Islam today really and if you look at what they said about the imam Al-Layth ibn Sa'd (رحمه الله) the great faqih and imam of Egypt and one of the contemporaries of imam Malik, they said about him,
There was not a single khassla that one could use to get close to Allah that that particular khassla was not found in him, Layth ibn Sa'd, in emulation of the Prophet (صلى الله عليه وسلم) looking to find these characters, identifying them, standing there and thinking: bravery, courage, honor, patience, commitment, istiqama, thinking about them, actualizing, studying them and then applying these in his own life and their own lives.
Conclusion and Call to Action
So this, we don't have any time to continue, just a brief reminder this was to you know hopefully bring the conference to a close and inshallah you know give some kind of context to the title to understand what's the message that we're trying to give here is that every Muslim has the ability to find these lost attributes and the one who finds them and applies them and perfects them then he will become excellent, he will have rediscovered excellence and we ask Allah to give us all the tawfiq and to be able to come close to him through this khissal and anything that is correct and of course comes from Allah and anything (ناقص) or weak or wrong and it comes from myself and shaitan ajma'in.