What s in a Name and What s Your Defining Quality
By Omar Suleiman | 2026-01-06T16:04:22.196778+00:00 | Topic: Iman
What's in a Name and What's Your Defining Quality?
Khutbah by Sh. Omar Suleiman
Opening
We begin by praising Allah and bearing witness that none has the right to be worshipped or unconditionally obeyed except for him. And we bear witness that Muhammad صلى الله عليه وسلم is his final messenger. We ask Allah to send his peace and blessings upon him, those prophets and messengers that came before him, his family and companions that served alongside of him, and those that follow in their blessed path until the day of judgment, and we ask Allah to make us amongst them. Allahumma ameen.
Surah Al-Hujurat: The Etiquette of Mockery and Nicknames
Dear brothers and sisters, there is an interesting portion in Surah Al-Hujurat where Allah is giving us the etiquettes of how we deal with one another and there are the familiar themes that often come up when we're speaking about those injunctions and what Allah subhanahu wa ta'ala commands.
So typically if you ask someone to quote Surah Al-Hujurat or what comes out of that story or of that surah, you'll hear the common themes of not backbiting. Allah subhanahu wa ta'ala telling us, that we don't backbite one another, that we don't spy on one another, that we don't slander one another, that we don't belittle one another. But there's a very interesting portion where Allah subhanahu wa ta'ala starts off immediately after talking about this idea of mockery as a whole, which is the broader concept that then breaks into the specifics that Allah subhanahu wa ta'ala prohibits us from.
When Allah subhanahu wa ta'ala says, "O you who believe! Let not one group of men mock another group, it may be that they might be better than them, and let not one group of women belittle another group of women because they may be better than them." (Quran 49:11) When you belittle someone or when you mock someone you do so coming from a place of arrogance. It's a natural expression that you see that person as beneath you and Allah reminds you that by the way that person that you're mocking might actually be better than you.
You might be mocking them for a bad quality that they actually have. But the good quality that they have that you don't or the bad quality that you have that they don't makes them better than you and you might be putting them down or you belittle them for something that is not actually shameful but it's a shameful expression of your own arrogance. So you put them down because of something that they have that Allah created them with that's unchangeable or their race or whatever it may be, right? These are some of the reasons why people would mock or their poverty. All of these different things.
But Allah says - "Don't insult each other and Allah specifically says لا تَنَابَزُوا بِالْأَلْقَابِ - Do not use nicknames or offensive nicknames in referring to one another." (Quran 49:11)
Now typically speaking this seems a little more uncommon than backbiting or gossip or things that we're used to using offensive nicknames.
The Importance of Avoiding Offensive Nicknames
And why is it that Allah subhanahu wa ta'ala would actually put it there so central? If you want to know what it looks like to use cruel nicknames, you just follow the president on Twitter, right? Attach a bad nickname to someone and it's actually becoming a product of our times to use a nickname to describe someone and to make sure that it sticks. And so if you keep on using that nickname, it becomes a mental association that sticks with that person and a person has a hard time thinking outside of it. Now if a person uses a quality, a good quality against someone, then they somehow not just dismiss the person but they also dismiss that good quality.
So for example, someone might be very charitable, someone might be, you know, someone who has a high standard of morality, someone might have a lot of haya, a lot of modesty, but then you use that against them by mocking the good quality until the good quality becomes the bad quality. So sometimes nicknames, alqab, can be used in different ways, and I'll explain why I'm talking about this in a minute insha'Allah ta'ala. But just the hukum, at least where we start from, because it would be unjust to the ayah, to mention the ayah, without actually mentioning the direct implications of this verse.
The Rulings on Offensive Nicknames
First and foremost, the ulema mention that in no situation do you refer to someone by a quality that they dislike? Unless it is (ضرُورَةٌ لِلتَّعْرِيفِ - darura lita'reef), it is absolutely necessary, it's the only way to actually identify that person. (دُونَ اسْتِهْزَاءِ - Doona istihza), there's no intention of mocking that person, but it is a last resort." You've tried every way to refer to that person and in order to make that person known you have to mention a certain quality of them that they might not like.
Similar to backbiting, (ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ - dhikru ka akhaak bima yaqra). To backbite means to refer to someone in a way that they don't like." So someone backbites and says, but it's true. It doesn't matter if it's true, that person doesn't like that thing being mentioned about them, it's haram. It falls under the category of gheeba. Similar to a nickname or to a reference that you make to a person, if you say, you know, the the person who's, you know, or you do this or this, right, and the Prophet صلى الله عليه وسلم mentioned to Aisha radiallahu anha when she did this referring to Safiya radiallahu anha.
She didn't have to do this to refer to her height, but she did that and Aisha radiallahu anha narrated our mother as a lesson for us. Said that the Prophet صلى الله عليه وسلم said that you have said a word that if you were to spit it into an ocean it would pollute it, it would corrupt it, even though (مَا قَالَتْ كَلِمَةً - ma qalit kalima). She actually didn't say anything, but the Prophet صلى الله عليه وسلم said that's like a kalima." (Abu Dawud hadith 4875)
That's a word that if you spit it into an ocean it would corrupt or pollute the entirety of that body of water, contaminate that entire body of water. So, you know, we should be careful when you're talking about someone or referring to someone and you mention a physical quality or mention something that's disliked to that person, a personal quality. All of that is included in وَلَا تَنَابَزُوا بِالْأَلْقَابِ
The second one that the ulema mention is mocking someone for a sin that they've committed by attributing this them to that sin. This is really interesting because the Prophet صلى الله عليه وسلم warrants and even if there's a weakness in the sanad it's accepted by all of the scholars not to mock someone by a sin that they've committed and that if a person does that that they would not die until they commit that same sin. That the effects of that sin would come into their own selves or into their own families.
Don't belittle, don't attribute the sin to your brother or your sister and put them down with that sin until it becomes a part of them. You identify them with that sin or make them identifiable with that sin. They might make tawbah from that sin and then you might commit it. Right? So don't call them by their sins.
And then the ulema mention like al-Hassan al-Basri rahimahullah he said السخرية - "al-sukhriya to mock with the good quality," subhanAllah, which we see today. So he said so for example when you say الكريم - "al-karim the generous person, but you don't mean it in a good way." You mean the person who shows off or you're saying you're implying shows off with their sadaqah. So you say oh there goes the kareem one again. There goes the generous guy again.
Right? So you're not actually talking about their generosity or praising it but you're mocking them to suggest that their good quality is insincere. That's also under وَلَا تَنَابَزُوا بِالْأَلْقَابِ . And sometimes when people cannot realize a good quality themselves they make themselves feel better by saying that those who exhibit those good qualities are not sincere in those good qualities.
So when they saw the Abu Bakr's of the world and the Abdur Rahman ibn Auf's of the world they said yeah, we know what they're really up to. Because they're people of moral bankruptcy and so they assume that everybody else is morally bankrupt too. So mock them for their good quality. That way you make the good quality a bad quality and you take away any responsibility for doing it yourself. And that's actually something very prevalent in our political discourse, right? That people will be mocked for doing good things as if it's a bad thing to suggest that they're extreme in that good quality or insincere in that good quality.
And then the last one is mocking someone and I find this very important for something of their heritage or something they don't have any control over.
The Example of Safiyyah radiallahu anha
Imam Hassan al-Basri mentioned a very famous hadith and it's very beautiful how the Prophet صلى الله عليه وسلم empowered people when they were mocked. Safiyyah radiallahu anha who we mentioned who was mocked for her height. She's also of Jewish heritage. Her father was Huyayy ibn al-Akhtab, a Jew. She comes from a Jewish family. She was Jewish before she became Muslim.
And so if you really wanted to poke at her, they called her (الْبِنْتُ الْيَهُودِيَّةُ - al-bint al-Yahudiyya, the Jewish girl or the daughter of the Jew)." So she came to, she was in tears. She told the Prophet صلى الله عليه وسلم what was said to her.
The Prophet صلى الله عليه وسلم said to her - "She said you should respond to them and say how are you better than me? My husband is Muhammad, my father is Aaron, Haroon, and my uncle is Musa alayhimu s-salatu wa s-salam ajma'in." (Tirmidhi hadith (3894) Prophet صلى الله عليه وسلم is empowering her. No, push back.
Don't let them put you down and say, oh, you're just, you know, beat you down because of your heritage. Qatada rahimahullah also said there's an element of al-alqab, of belittling when it comes to age. This is very interesting.
Mocking Based on Age
When the young mock the elderly or the elderly mock the youth. The young mock the elderly as a means of saying that they're disconnected. The elderly mock the youth as a means of saying they're immature and they don't know what they're doing.
So the Prophet صلى الله عليه وسلم when he introduced al-Abbas صلى الله عليه وسلم to the Ansar, al-Abbas صلى الله عليه وسلم said I'm not giving you away to these kids. It's kids. It's a bunch of little kids. He dismissed them because of their youth. Likewise, we see some people will use the term uncle, auntie in a derogatory way. Some uncle, some auntie. In a derogatory way.
Imam al-Muzani rahimahullah, he said that if you look in the time of the Salaf, when the elderly would see the youth, they would interact with the following. The young people, the young person would say to the elder person سَبَقْتَنِي بِالْخَيْرِ - "Sabaqtani bil khair. You are my forerunner in good. I can't live up to your goodness. You are a pioneer. You're someone that's done so much more khair. Sabaqtani bil khair." And the elderly person would respond to prefer the young person and say سَبَقْتُكَ بالشر - "Sabaqtuka bil sharr. But I live longer than you and I did more sins. So you're purer, more innocent than I am." And that's how you found this respectful collaboration.
You don't find the Prophet صلى الله عليه وسلم dismissing the 14 and 15 and 16 year olds when they came to the battles and when they came to the and saying you're just you're too young. You're small. Go away. Nor do you find the youth like Ibn Abbas. Can you imagine the arrogance that Ibn Abbas could have developed? He's 13 years old and he's nicknamed the scholar of the Ummah. That's a lot to put on a 13 year old kid.
But Ibn Abbas sleeps at the doorsteps of the Sahaba, gets covered in dust, learning and benefiting from the elders. And so when you dismiss someone and you say, yeah, it's just that young one, that old one, that's a form of تَنَابَزُ بِالْأَلْقَابِ . You dismiss them, you push them away.
And we wonder why we don't have youth rising sometimes, right? That because we dismiss them, we say too young, not yet. Or we dismiss our pioneers and our elders who have done so much in our community. So, you know, they don't know what they're talking about. They're disconnected, right? That's a means of dismissing their khair. And so in reality, just like خرية - "Sukhriya, just like the one who mocks," that the person who mocks, mocks from a place of insecurity. The person who gives nicknames in mockery or dismisses in that way, dismisses out of their own insecurity. Right? I feel threatened or I feel better or whatever it is. And I need to push that person away. So this is something that the Prophet صلی الله عليه وسلم prohibited in practice that the Qur'an speaks about.
Good Names and Good Qualities
Now, on the other hand of this is good names and good qualities. And this is a special sunnah that we find amongst the Prophet صلى الله عليه وسلم, amongst the companions, amongst his family. And subhanAllah, it's actually a good practice from the Arabs in Jahiliyyah that some of them would think about these things and that they would name their children or give them nicknames after qualities that they wanted them to aspire to.
Abu Talib's Naming Practice
I mentioned Ali ibn Abi Talib radiallahu anhum when I spoke about Ali on Tuesday in our series. And I said I wanted to talk a little bit about his names. Abu Talib, this is in the days of ignorance. He's not doing this from a sahabi perspective, but it's a beautiful practice. Abu Talib wanted to name his children after certain qualities. And so when he came back home and he found that Ali was born and Ali was named Asad, a lion, he didn't like the quality or he didn't find it to be the one that he was looking for in Ali radiallahu anhum.
And so you look at the way Abu Talib named his children. طالب - Talib means someone who has high aspirations, someone who's aiming higher. He liked unique names with deep meanings.
And then he named his son, his second son - Aqeel Aqeel is someone with an elevated intellect, a higher intellect. So he wanted his first son to have high aspirations, his second son to have a high sense of intellect.
So he named him Aqeel. And then when جَعْفَر - Ja'far was born, Ja'far means someone who has an elevated, it actually technically in the Arabic language refers to a cow or an animal that gives extra milk.
And what the Arabs would use Ja'far to describe a person with, someone with elevated eloquence.
And that's subhanAllah, each name that he gave actually ended up fitting the person. So he wanted him to be someone with an elevated intellect, someone with an elevated speech, someone that could speak well, that had knowledge, elevated knowledge. And Ja'far fit the comparison, he lived up to his name.
And then he named (عَلِيّ - Ali), someone with a higher nobility, who would be elevated in his nobility. And what more do you want than a man who the Prophet صلى الله عليه وسلم says, (هُوَ مِنِّي وَأَنَا مِنْهُ - "He is of me and I am of him,") raising the sharaf, raising the nobility. And yes, he had daughters too, by the way. Very interesting, the names he chose for his daughters. He chose his first daughter, he named her Fakhita. Fakhita in the Arabic language means a bird that spreads her wings wider, and hence flies above the rest.
And then he named his second daughter (جُمَانَة - Jumana), which means a gem that is of higher value. And then he named his third daughter (رائة - Raita), not raita, I'm not talking about a food here. Raita in the Arabic language, raita actually means the last of an inventory that makes it of higher value. Meaning when something is about to run out, and there's one more of it, and its value becomes elevated. So he wanted all of his kids to have that higher name. And the Prophet صلى الله عليه وسلم,he celebrated this practice.
The Prophet's Sunnah of Good Names
It's actually something that's often lost. He celebrated the practice of good names. Made it a sunnah from this ummah to actually give good names and good nicknames and good qualities that people actually can live up to, both individually and collectively.
So we know the hadith of Umar bin Khattab radiallahu anhu, where the son complained about his father. And one of the complaints was, he didn't give me a good name. And that's one of the rights, Umar radiallahu anhu says, one of the rights of a child that you give them a good name, right? Nowadays you just look for something cute. Something that you can find on a naming website. It has a nice flow to it. It's just enough to where they're not awkward in school, right? You know, we don't want them to stand out.
These are all the exact opposite reasons for the sunnah of naming. The Prophet صلى الله عليه وسلم mentioned the best of names. (مَا سُمِّي أبيه - "Masummi abihi صلى الله عليه وسلم Muhammad, what he was named in one hadith.") (Abu Dawud hadith 4948)
And he mentioned, (أَحَبُّ الْأَسْمَاءِ إِلَى اللهِ عَبْدُ اللهِ وَعَبْدُ الرَّحْمَنِ - "ahabbul asmaa ilallah, abdullah wa abdurrahman. Or abdurrahman and abdullah, the most beloved of names to Allah being abdurrahman and abdullah.") (Muslim hadith 2132) (أَصْدَقُ الْأَسْمَاءِ الْحَارِتْ وَالْهَمَّامُ - "Astaqul asmaa al-harith wal hammam. The most truthful of names. Al-harith and hammam. The one who plows the field and then the one who aspires with what has been planted.") (Abu Dawud hadith 4950)
And this is a sunnah that should not be lost. That we name our kids or when we're asked to name, you know, for advice on names. But we should revive this tradition of the actual physical names.
And please, no one go home and change your name or call your parents and say, you didn't give me a good name. That's lost. If you're already named and unless you have a name that's haram, it's okay. Live by equality instead, right? But it's a sunnah we should revive in our community. That we name our children meaningful names. It's the most ridiculous thing in the world.
When you go to the, and I'm going to pick a little bit on the Arab world. And you say, what's the name? They say Khadija or Fatima. They say (اسم قديم - "Ism Qadeen. That's an old name. What does that even mean? And the queen of Jannah's name is old? Really? Too old? It sounds ancient?") These are the people that we're supposed to name after. Talha al-Zubayr radiallahu anhuma.
Al-Zubayr has a beautiful name. Because Talha al-Zubayr are the neighbors of the Prophet صلى الله عليه وسلم . They're inseparable. Talha radiallahu anhu al-Zubayr radiallahu anhu says, that Talha named all of his children after anbiya, after prophets. And I named all of my children after shuhada, after martyrs. SubhanAllah. So Talha is Abu Muhammad al-Zubayr radiallahu anhu. Has Abdullah ibn al-Zubayr after Abdullah ibn Jahsh. Urwah after Urwah ibn Mas'ud. And so on and so forth.
He said, we made a pact together. He would name his children after the prophets. And I would name my children after the shuhada, after the martyrs.
The Prophet's Practice of Changing Bad Names
And of course the Prophet صلى الله عليه وسلم would actually change bad names to good names. Someone came to the Prophet صلى الله عليه وسلم and had a bad name. He immediately changed it to a good name. Or if he didn't like the meaning or if it was pessimistic or dark. Right? The Prophet صلى الله عليه وسلم would change it. So for example Ali radiallahu anhu, when al-Hassan was born. Ali is a warrior. So Ali radiallahu anhu named al-Hassan (حزب - "harb. He named him war.")
Prophet صلى الله عليه وسلم said, no, no, his name is (حسن - "Hassan. Which means good.") And then he had Hussain and he named him (حزب - "harb again.") He named him war. And the Prophet صلى الله عليه وسلم said, no, no, he's (حُسَيْن - "Hussain. He's good like Hassan.")
The smaller one who follows in ihsan and excellence. Right? Because that was his reference. And that's what they used to name after. They used to name after certain things. And the Prophet صلى الله عليه وسلم said to maintain that good quality. He himself (صلى الله عليه وسلم، الصَّادِق، الأمين - "al-Sadiq, al- Ameen, Muhammad صلى الله عليه وسلم. The honest one. The trustworthy one.") Right? So it phases into qualities also. What are the qualities that we nickname our children with? That we put as defining qualities to aspire to for ourselves.
Giving Good Nicknames Based on Qualities
And so you find the Prophet صلى الله عليه وسلم gave a name to each of his close companions. (الصديق - "Al-Sadiq, the truthful one. What a name to live by.") (الْفَارُوق - "Al-Sadiq, al-Farooq. Right? The one, Umar radiallahu anhu, who distinguishes truth from falsehood.") (أَسَدُ اللهِ - "Asadullah is Ali.") (ذُو النُّورَيْنِ - "Dhun- Nurayn, the Lion of Allah is Ali radiallahu anhu. Dhun-Nurayn, the Possessor of Two Lights. Uthman radiallahu anhu.")
You give them something that's special. Right? The Prophet صلى الله عليه وسلم implemented this practice. And of course, again, Khadija (الطَّاهِرَة - al-Tahira.") Fatima, (الزّهْرَاء - al-Zahra. Khadija, the pure one. Fatima, the one who had a radiant face.") (البثول - "Batool. Batool is تَبَتَّلَتْ إِلَيْهِ تَبَتُّلًا - tabattal ilayhi tabateela. Always turn towards Allah subhanahu wa ta'ala.")
These are the types of things that the Prophet صلى الله عليه وسلم taught us to do. And I actually want to extend it beyond the individual. But this is something we do with our kids, by the way. We should do with our kids. Give them a quality that you see in them. Find a good quality in your children. Find a good quality in someone around you. And give them that quality to aspire to. It's something that we should do in our individual and family lives.
Community Identity and Collective Names
But the Prophet صلى الله عليه وسلم understood even a community identity. And this is something very profound and from the hikmah of the Prophet صلى الله عليه وسلم,the wisdom of the Prophet صلى الله عليه وسلمthat he knew that these were a deeply tribal people. Right? They used to take pride in what? They used to take pride in their tribal names.
So he calls them (الْأَنْصَارُ وَالْمُهَاجِرُونَ - al-Ansar wal-Muhajireen. That's special. Those that migrated for the sake of Allah, and those that hosted for the sake of Allah.") That's an identity. (يَا مَعْشَرَ الْأَنْصَارِ - "Ya ma'shar al-Ansar. So anytime they need to aim higher, remember you're the Ansar.") Remember who you are. You're the people that host. Whenever these people are persecuted, you're the people that left your homes for the sake of Allah subhanahu wa ta'ala.
Abdullah ibn Abbas صلى الله عليه وسلم said that when the Prophet صلى الله عليه وسلم used to do da'wah to a tribe, he always mentioned their best qualities first. Even as an identity. So instead of taking pride in a name, take pride in a quality that you have.
So what's your defining quality as a people? Not just as an individual. What's your name? What's your defining quality as a people? It's something that the Prophet صلى الله عليه وسلم looked for. The Prophet صلى الله عليه وسلم also said (عَلَيْكُمْ بِالصِّدْقِ - "Upon you is truth.")
That a - (فَإِنَّ الصَّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقًا person should be truthful. And know that truthfulness leads to righteousness and righteousness leads to
Jannah. And a person continues to be truthful until he is written with Allah as a Siddiq." (Bukhari hadith 6094)
And he said صلى الله عليه وسلمyou do not tell the truth on a consistent basis except that Allah gives you a quality. Allah gives you a name. You're (صديق - "Siddiq.") That's not just for Ibrahim عليه السلام and Abu Bakr radiallahu anhu. Can I honestly believe on the day of judgment that Allah would call me and say, Siddiq. What are the good qualities I want to hear from Allah? Because the opposite side of that hadith are the liars.
The Prophet صلى الله عليه وسلم said, a person just gets used to lying until it becomes a defining quality. (كَذَّاب - "Kaddhab, a liar.") What are the defining qualities on the day of judgment that I want Allah to call me by? What can I aim towards? If I had a defining quality, what is it? What are the multiple ones? The gates of Al-Jannah will call people by qualities.
Choosing Your Defining Quality
What's my quality, right? Just like when you name your children and you give an actual name. Put a defining quality and say, I want Allah to call me by this name on the day of judgment. I want Allah to call me by this name on the day of judgment.
And I'm going to live my life in accordance with being a person called by this good quality on the day of judgment. What would people know me by? And know me by for sincerity because the Prophet صلى الله عليه وسلم said that, you know, when you die and people say, it's very hard to be a person that's so bad that people curse you when you die. You have to be a really bad person.
Most people, they say great things about you, right? And the Prophet صلى الله عليه وسلم said the angels poke and say, (أَنْتَ كُنْتَ كَذَا وَكَذَا - "anta kunta kadha wa kadha - Is that you? Are you really that person that they say you are?") So, sincere good qualities. How do I put my own name that I want to be called by on the day of judgment and say, Ya Allah, I want to be this person on the day of judgment. I want Allah to call me by my sincerity.
I want Allah to call me by my ihsan. I want Allah to call me by my modesty. I want Allah to call me by my charity. I want Allah to call me by my helpfulness, my selflessness. These are the qualities I want Allah to say, Ya O so and so approach. How sweet would it be to have a good nickname from Allah, a good nickname in the heavens.
So, even for ourselves. Finally, dear brothers and sisters, how do we do this amongst ourselves? And how do we actually expand this for ourselves?
Affirming Good Qualities in Others
Sometimes, as we see from Khadijah radiallahu anha reassuring the Prophet صلى الله عليه وسلم sometimes you have to help someone affirm their own good qualities when they're questioning themselves. Now, of course, the Prophet صلى الله عليه وسلم was not questioning his own goodness. When the Prophet صلى الله عليه وسلم was afraid when he came from Hira, Khadijah radiallahu anha reassured the Prophet صلى الله عليه وسلم with his best qualities. When you see someone falling short, the Prophet صلى الله عليه وسلم was not falling short. You see your child or you see a friend or you see someone that's falling short, don't assign the bad quality to them.
The worst thing you can do to your child is to call them by and say, Oh, here you go again. We know how stubborn you always are. We know how you're always this and you're always that. Because it's gonna stick in their minds. Your friend gets used to a certain quality, they start self-internalized self-hatred. Khalas, you know how I am. First it's you know who you are in a bad sense and then it's you know who I am. No, affirm the good qualities. Call your kids by the best qualities that you see potential in them.
Even if they haven't mastered them yet, it's okay. It's one of the things that you elevate your children with. Call them, say, you know, you're always caring. MashaAllah, I love how you're always caring. Let it stick with them and let them aspire to that quality until it becomes a part of them. We do that with our friends, we do that with our families.
Community Defining Qualities
What's our family defining quality? The Prophet صلى الله عليه وسلم had a defining quality for a community. What is the defining quality that we want to have collectively as the Valley Ranch Islamic Center? What are those two, three terms that we want to hear that always describe our community? And if we're not yet there, how do we actually live up to those things? We ask Allah subhanahu wa ta'ala to allow us to have the best of names and the best of qualities in our individual, our family, our community lives and to allow us to live up to them. Allahumma ameen.
أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُمْ وَلِسَائِرِ الْمُسْتَمِعِينَ وَأَسْتَغْفِرُ اللهَ وَإِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ - "Aqooluka li hadha wa astaghfirullah li walakum wa risa'il al-mustameen wa astaghfirullah wa inna huwa al-ghafoor wa al-raheem"