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Khutbahs
What’s Your Personal Brand? | Lecture by Dr. Omar Suleiman
What you do in private is not hidden forever. On the Day of Judgment, your worship will be made public and it will either illuminate your path or speak against you. Every action you take is shaping your reputation, not just in this world, but in the next. Your character, consistency, and sincerity are building a brand that follows you beyond this life. Listen to the full khutbah by Dr. Omar Suleiman.
This transcript was auto-generated using AI and may contain misspellings.
The Personal Brand of the Prophet Muhammad ﷺ
I want to be like them. I want to be one of them. Whatever they have, I want. Whatever they're upon, I want to be upon.
So he asked me, he said, do I have to do like this whole public ceremony? Like is there a baptism for me? I said no.
He said, I want some time before I make my Islam public. Do I have to make my Islam public? I said, at some point, it's ideal that you do.
But right now, enough people need to know, bi idhnillahi ta'ala, for it to be valid and that's it. Take your shahada, we can do it in the comfort of your home.
And he said, can we do it over Zoom? I said, we could do it over Zoom, bi idhnillahi ta'ala. You have the people that you love around and we do it that way. And he said, man, that's so beautiful.
It's like I always wondered why God needed me to do something that would be for everybody else. I don't want to make a show out of this. This is a deeply personal transformation.
So alhamdulillah rabbil 'alamin. Took his shahada and he said, you know, I feel like Allah has penetrated my heart. So alhamdulillah rabbil 'alamin. That's good.
And then the next day he sends me a picture of Allah tattooed on his chest. So not exactly what I had in mind. May Allah forgive you, you didn't know any better.
But that's how he knew how to express his love. He wanted to be branded Muslim. He wanted to take this to the next level.
He felt this overwhelming zeal, but at the same time, he's not yet at a point where he can share it online or feels like he can share it because of league sponsors and things of that sort.
And of course, you know, they reminded me of the hadith of the Prophet ﷺ, which is of course a more extreme example, but of the man who at the time of his death told his children to cremate him, to burn his body to ashes
because he was afraid of Allah Subhanahu wa ta'ala collecting him and then punishing him. And the Prophet ﷺ mentions that after that was done,
Allah 'azza wa jal gathered him once again and Allah Subhanahu wa ta'ala asked him why he did that. And it was out of the fear of Allah Subhanahu wa ta'ala. Fa ghafara Allahu lahu bi dhalik. And Allah 'azza wa jal forgave him for that.
So sometimes these things happen because of zeal and there's a beautiful emotion that I want to be on this team.
I want to be a part of this group of people and I want to express it in the most profound ways.
And so I want to speak about this ayah that I hope insha'Allah ta'ala as we get to the month of Ramadan in a month and a half.
Allahumma ballighna Ramadan, Allahumma ameen. Oh Allah, allow us to live to see Ramadan and allow it to be accepted. Allahumma ameen. I hope that when you hear this ayah recited on the first night of taraweeh,
it's going to have an entirely different meaning for you.
The ayah is: Sibghat Allah wa man ahsanu min Allahi sibghah. The brand of Allah and what is a greater brand than that of Allah Subhanahu wa ta'ala.
Now when you think brand, I know that there are certain things that come to mind, but there isn't really a good translation for the word sibghah.
But I want to explain it in context in regards to how it was revealed and some examples of what it means today. When the Prophet ﷺ migrates to Medina,
and the Messenger of Allah ﷺ rightfully presents Islam as a continuation of the message of Musa (عليه السلام), a continuation of the message of 'Isa (عليه السلام),
that all of them were upon Islam, all of them were upon tawhid, the submission to one God, and receiving divine revelation and calling people to the worship of Him alone.
When the Prophet ﷺ got to Medina, he was being scrutinized by the people of the book and mocked in some regards,
because the measuring stick for what was authentic became their measuring stick. And I actually want this to be a point for all of us as we deal with people of the book,
as we deal with Christians who claim Jesus (عليه السلام), or Jews who claim Moses (عليه السلام), or any group of people that claim someone that we love as well.
Why should the point of reference be your holy book when I'm discussing my deen? That there is no reason why I have to begin on the terms of how you understand Jesus (عليه السلام),
or how you understand Moses (عليه السلام), 'Isa (عليه السلام), or Musa (عليه السلام). But the measuring stick becomes in the Torah, how we practice our scripture.
And so they scrutinize the Prophet ﷺ through that lens. And one of the reasons for revelation of Sibghat Allah wa man ahsanu min Allahi sibghah, which is fitrat Allah, as the 'ulama mention,
the original disposition of Allah Subhanahu wa ta'ala, din Allah, the religion of Allah, is because there was this idea that there has to be some sort of ritual
in order for a person to transform from place A to place B. To go from here to here, you have to undergo this particular ritual.
And we know as Muslims that when someone wants to take shahada, when someone wants to embrace Islam, it can be as private as that person doing it, you know, virtually over Zoom or whatever it may be with a group of friends backstage,
or maybe publicly, right? It could be something where a bunch of families get together and there's something that's done in the masjid, and obviously that's the most beautiful when it's in front of a large group of people,
and the Muslims can rejoice and that person can feel welcome and validated. There's a spectrum, but at the end of the day to become Muslim, it is simply the acknowledgement of la ilaha illa Allah, Muhammadur Rasulullah.
It is coming into that realization. You go take a shower, that's sunnah, right? Perhaps you wash yourself, but at the end of the day, it's an internal transformation that has external consequences.
And that should not be belittled as being insignificant because it doesn't have the bells on the outside. It doesn't have the dress on the outside, right?
You don't have to start wearing a particular type of cloth. It's not like you go in and you've got to change your name. You don't have to change your name. You don't have to change the way that you dress. Of course, you have to abide by Islam's rules of modesty,
but I'm talking about the nature of the clothing. What you're exchanging is a belief system that's transformative. And there's something deeply precious about that,
that Islam has a sibghah, a brand. And the 'ulama talk about the difference between a sibghah and a label. And this is where it gets really interesting in modern times.
A sibghah is something that you dye a garment with, and it goes into the garment and then a hue or a dye or a color appears as a result.
So it fundamentally changes the inside fabric so that the outside fabric shows its effect. There's something that changes on the inside that then manifests something on the outside.
And Allah 'azza wa jal, through that, as some of the 'ulama speak about, is chastising those who emphasize only the external change without the inward reality transforming.
That if the label on the outside is inconsequential to who you are on the inside, if the change on the outside does not reflect a change on the inside, then there is a problem with that.
And when you think about belief systems, I want you to think about one of the most deeply racist and violent ideologies of our time, which is Zionism.
You're welcome to the Islamophobes that will take this and tweet it tonight. This racist, ethno-supremacist, dangerous, violent ideology known as Zionism.
And you can have someone who identifies as a Zionist, but at the same time says, I'm an atheist, I don't believe in God. And as some would point to the conundrum,
you don't believe in God, but somehow you believe that God promised you a land. And He promised you this place. The same God that you deny the existence of somehow promised you this particular land
and gave you the right to uproot an indigenous people violently in the name of a religious claim, but you're not religious. It's a strange conundrum, a weird manifestation that exists.
So there's an external reality that doesn't represent an inward reality. Now, when we come back to ourselves as believers, dear brothers and sisters,
Allah Subhanahu wa ta'ala expects of us a deep transformation on the inside that has external ramifications. And I want you to think about what that looked like in the public sense.
Islam has symbols. We have sha'a'ir. We have ritual. We have beliefs. We have external markers. We have ways that we are identified. The Prophet ﷺ mentioned that, you know,
when you go to a place, you would listen to hear if the adhan was there. As Anas ibn Malik (رضي الله عنه) said that that would be a distinct marker that this is a Muslim village.
There was the ameen that would be said by the believers in unison that struck a deep sense of envy in other people that all of them say ameen together.
And there's something deeply beautiful and profound about that ameen that they say together. There is what the Prophet ﷺ taught us about the marker of wudu
that has a particular distinguishing factor on the Day of Judgment. There are these ways that the external markers demonstrate something about us.
But at the end of the day, they're only as good as the internal transformation that they're supposed to represent. And so I want you to think about what the Prophet ﷺ did when he went to Mecca and Medina.
He took a people that used to identify by their tribe. And racism and tribalism are extremely lazy ways of thinking.
To think that you have superiority bestowed upon you because of who your parents are or because of what the color of your skin is,
is an extremely lazy and convenient ideology to those who can claim privilege as a result. If you just happen to be born into this family, you are entitled to this and you're entitled to that and you're entitled to this and that.
And everybody else is inherently lower to you. It's convenient to those that get the better end of that stick. But it's so lazy when you think about it.
The Prophet ﷺ managed to take that identity that they had in Mecca where they would identify themselves by the markers of tribe and change it into muhajirun.
You are the muhajirun. You are the people that migrated for the sake of Allah Subhanahu wa ta'ala. Your brand is that you are the muhajirun.
There's a value that was manifested into a reality that because of their principles, they learned to take pride in that label. Not a pride of arrogance.
Not a pride that meant that they felt like they were superior to anyone else. A pride in a circumstance that other people would look down upon because it was done for the sake of Allah Subhanahu wa ta'ala.
Likewise, when you come to Medina, people identify by markers. They identify by tribes. I belong to this tribe and that tribe. I'm from Aws, I'm from Khazraj, I'm from all of these sub-tribes as a result.
And they're changed into the ansar. They're now branded as the ansar, the helpers. And there's a value that is there. They are those who take people in
and who demonstrate selflessness with the refugee. Demonstrate selflessness with those who migrated for the sake of Allah Subhanahu wa ta'ala. Wa yu'thiruna 'ala anfusihim wa law kana bihim khasasah. They spend, they prefer others to themselves.
Even if that means harm to them. The marker of the ansar, the brand of the ansar is based upon a value that's being practiced. And so you always want to keep that label.
That label is a brand that is based upon how you treat people. You sacrifice for the sake of Allah Subhanahu wa ta'ala. You prefer others to yourself.
You spend upon others from that which you love. You're seeking the pleasure of Allah Subhanahu wa ta'ala. There's a value there. The Prophet ﷺ, when he walks into a tribal dispute,
one that's extremely consequential, and we all know the story, that they were disputing over who was going to place the black stone where they placed it. And when they saw the Prophet ﷺ walk in, they said,
al-Amin, radina. The trustworthy one. We're pleased. The trustworthy one. Al-Amin was an earned brand, a title,
that represented a reality of the Prophet ﷺ. A private reality of integrity that demonstrated itself publicly as well, and consistently over time,
to where you could not question the integrity of the Prophet ﷺ, the honesty of the Prophet ﷺ. He was al-Amin, radina. We're pleased. And I could go on and on and on. External markers.
When Allah 'azza wa jal talks about the hijab, Allah 'azza wa jal mentions, why? Yu'rafna fa la yu'dhayn. That they would be known and they would not be harassed. That there is a symbol of honor that comes with the hijab.
When the Prophet ﷺ talked about the command to grow a beard. Right? There's a distinguishing factor that comes there with that. So all of these are meant to demonstrate a value.
All of them are meant for a purpose. But, here is what I want you to think about, bi idhnillahi ta'ala. What's your brand? What's your brand?
Every single time, you come across a group of people that are praised in the Qur'an or the Sunnah, there's an opportunity for you to lean into a brand.
And all of that comes under wa man ahsanu qawlan mimman da'a ila Allahi wa 'amila salihan wa qala innani min al-muslimin. Who is better than the one who calls to Allah Subhanahu wa ta'ala and works righteous deeds and says, I am from the Muslims.
It all comes under the brand of Islam. The greater brand of Islam. But what's your brand within that? And not a label. Something that is deeply inside of you, imprinted inside of you, and that manifests itself publicly.
See, the 'ulama mentioned this about the hadith of the Prophet ﷺ that many of you have heard. That he said, ﷺ, hum ikhwani. They are my brothers. They are my loved ones.
Who are they, Ya Rasulullah? The muhajirun or the ansar? No, no, you already have a brand. You already have a distinction. Antum ashabi. You are my companions. May Allah 'azza wa jal allow us to be companions
of the Prophet ﷺ in Jannah and companions of the companions. Allahumma ameen. Bal antum ashabi. You've attained something. You've lived up to a reality. You've manifested a reality.
You became companions of the Prophet ﷺ. And what a noble distinction. And we know as non-companions that no matter what we do, we will never reach the level
of the companions of the Prophet ﷺ. But he said, but they're my brothers. Who are they, Ya Rasulullah? And he said, ﷺ, alladhina amanu bi wa lam yarawni. Those who believed in me and they haven't even seen me.
But the hadith doesn't stop there. They said, how will we recognize them, Ya Rasulullah? How will you recognize them? They come later on. You haven't seen them either. How will you recognize them?
And the Prophet ﷺ gives this example of a horse's stable where you have a black horse but with a distinct white blaze on its forehead.
And he explains ﷺ that the marks of wudu will be on them. So he'll be picking them out, identifying them on the Day of Judgment. Allahumma ij'alna minhum, Allahumma ameen.
And these aren't just people that like to take showers. These are people that did wudu properly and they prepared themselves for the salah. And when they prayed, they prayed earnestly for that moment to be a moment of pleasure for Allah Subhanahu wa ta'ala
in reunion with the Prophet ﷺ. And so there's a distinguishing mark. There's a brand. The wudu will brand on the Day of Judgment. Listen very carefully. On the Day of Judgment,
private acts of worship become public distinction. I'm going to say that again. On the Day of Judgment, private acts of worship become public distinctions.
Your amanah, your salah, your mark of sujud, wudu, all of these become marks of public distinction on the Day of Judgment. Allahumma ij'alna minhum, Allahumma ameen.
May Allah make us amongst those that are standing under the best of banners, that have long necks like the people of adhan, that have shiny limbs like the people of wudu, that have marks on our forehead like sajda,
from the sajda that we made when no one else saw us in the middle of the night. You know, subhanAllah, my six-year-old, she came up to me yesterday. True story, by the way. She said, Baba, I'm going to draw something on you, all right? So she took this pen and she drew something on me.
She said, where is it? I was like, I don't know. Then she turned the pen around and she shined the light and it showed the heart that she drew on me. And I was like, jazakumAllah khairan, you just gave me my talk for tomorrow.
It could only be seen by that light. Right? She drew something on me and then it could only be seen by a light that she flashes on me. And I thought, subhanAllah, what a beautiful parallel to the Day of Judgment.
Simaahum fi wujuhihim min athar as-sujud. Athar as-sujud is not necessarily, the mark of sujud is not necessarily that when you're making sajda, you grind your head into the ground.
Try to make sure you get a really, really neat identifying mark there. By the way, that is actually there for some people. There are some, the mark of sujud is so obvious for some people. I'm not denying that it exists.
I'm saying that it's not essential that it exists in this world for it to exist in the next. That someone could have no physical mark or public mark in this world, but on the Day of Judgment have the shiniest forehead.
The private acts of worship become public acts of distinction. If you remember that.
In this world, private acts of worship manifest themselves through public behaviors, not public distinctions.
Private acts of worship manifest themselves through public behaviors. Imam al-Qayyim explains the tongue to the heart, the relationship of the tongue to the heart.
No one can say I have a good heart if they have a nasty tongue. Because the tongue is like a spoon into a plate of your heart. If you have an abusive tongue, you have an ugly heart, you have a dirty heart.
You can't claim I have a good heart. No, you don't. There's a representation. There's a manifestation. The sibghah, the transformation of your heart has not happened to manifest itself in a particular type of public behavior.
That doesn't mean that we are perfect beings or that we have to be flawless to say that we have a good core. That means that you can't have a filthy outward behavior and discipline
and then claim a pure disposition on the inside. And that's why when the Prophet ﷺ was told about the woman
that used to pray her prayers and fast her fasts and give extra charity, but she had an abusive tongue to her neighbors, the Prophet ﷺ said,
la khayra fiha. There is no good inside of her. By the way, I want you to think about this for a moment. If that's an abusive tongue with the neighbors, imagine someone who has an abusive tongue with their parents.
Imagine someone who has an abusive tongue with their spouses or even with their children or with their siblings. If that was enough to doom her for her abusive tongue to her neighbors, what about the tongue with everybody else?
So the sibghah is a transformation that has to happen on the inside that then manifests a public reality. Otherwise, it's not real. Otherwise, it's not authentic. On the Day of Judgment, that's your public distinction.
You're not seeking a public distinction here. If there's something that appears of your religiosity publicly in this dunya, it's because Allah Subhanahu wa ta'ala commanded it to be so.
So we also don't deny the public visibility of Islam. No, again, we have it. We have our rules. We have our external obligations. We have all of these things,
but those are consequences. They're not sought. You're looking for the pleasure of Allah Subhanahu wa ta'ala. You're looking for the light of Allah Subhanahu wa ta'ala.
So when I ask you, what's your brand? What's your sibghah? What's the thing that is true of you privately that has public behaviors associated to that private khuluq,
that private quality that you've been working on your entire life? Because when you read about the ansar, you should want to be like the ansar and ask yourself, how did the ansar become ansar? When you read about the muhajirun,
how did the muhajirun become muhajirun? How did Abu Bakr as-Siddiq (رضي الله عنه) become as-Siddiq? How did 'Umar ibn al-Khattab (رضي الله عنه) become al-Faruq? How do I become what they are? How did they earn it?
And what's my distinction? What's my brand? What's something about me? To put it to you simply, when you walk into the room as an individual,
is it al-Amin, radina? Is it that that's a trustworthy person? We're pleased. Is it alhamdulillah that person walked into the room? So now we know that we're not going to backbite. We're not going to talk bad about people.
Now, we know we're going to get a person whose presence is subtle, but uplifting, who speaks good words, who makes people feel better, who's always thinking about how to better the world around them rather than tearing down their brothers and sisters,
someone who has lofty ideas, but helps us all aspire to those ideas. What's your presence when you walk into a room? What's your presence as a community?
And then I come to the sibghah that Gaza taught us. The sibghah that Gaza taught us.
These kufiyahs are in print now. You've seen more kufiyahs in the last two and a half years
than you've seen in your entire life probably. You see them worn in streets around the world.
And I actually want to have a bit of a conversation about this for a moment. What is the sibghah of Gaza? What is the print of Gaza?
Let me try to put it in a very personal way. Allah Subhanahu wa ta'ala blessed me with parents from the land of Palestine.
My father was born in Palestine before the creation of the state of Israel. He was already born in Palestine. He had a Palestinian passport, Palestinian residency.
He's Palestinian. But I also understand that being of Palestinian lineage, being a Palestinian,
does not make me better than any other person in the world. Being committed to the cause of Palestine is what makes a person noble because it's a noble cause.
But being a Palestinian by lineage, by blood, is not something that's going to get me to Jannah. It's not something that I can make a claim of. We got a bunch of Palestinian sellouts. You got Palestinians that sold their own people out.
You have Palestinians that collaborate to harm the Palestinian cause. And you have people that don't have a shred of DNA, a shred of Palestinian blood, that have dedicated their lives to the upliftment of a people, to the removal of oppression,
based upon human conscience or faith or both. So it's not that. What's the sibghah of Gaza? That we've all been taught.
And I would argue, and I'll take it this way. I was talking to Robert Martin. Robert Martin, who many of you might have followed. I just did a recording with him, an interview with him.
Australian activist, been to Palestine multiple times, joined the flotilla. Someone that has subjected himself for a noble cause. To great harm, but in his own words said,
I was an atheist. It was just human. I was enraged by what I was seeing of the occupation of people and the indignities that they were being subjected to. And he talks about his transformation.
I was talking to someone like Robert. And he said, you know, Gaza gave us all a bit of an edge. It gave us a swag. It gave us the spirit.
I was like, the word that you're looking for is resistance. Resilience. The sibghah of Gaza was that you can stand in front of someone
who utterly wants to destroy every single element of your existence. Your name, your identity, your universities, your masjid, to make sure that Gaza is uninhabitable
and that Gaza becomes a story that is buried under the rubble, physically, emotionally, historically, sociologically, and in every other way. Gaza, the sibghah of Gaza,
if this kufiyah could dye a heart, if this could flow through us today, what it represents is a newfound confidence in the Muslim community globally
and people that ally themselves to this noble cause to stand in front of oppressive powers, whether they are oppressive physically or ideologically,
and to say we will not move from our brand. We will not depart from our existence. That we stand fully in what has been given to us
and that you will not remove it from us or remove us from it. Gaza gave us a sibghah. It gave us a renewed spirit of confidence.
Allahu Akbar. Gaza gave us that. And these two million people managed to inspire almost two billion
to start to look within themselves and to ask themselves if they were not willing to relinquish what is theirs externally because of something that is deep internally,
then why would I relinquish what Allah Subhanahu wa ta'ala has given to me and my principles and my dignity and everything else?
When a people have proven that if you really believe in what you have and it's deep in your heart, there is absolutely no external force in the world
that could take it out of you. They stood with pride. Not the same pride that we're used to in terms of nationalistic pride. It's not a tribalistic pride.
And I can say this and again you can watch the interview that I had with Robert and that's one of the reasons why Robert embraced Islam and many people like him. I can tell you that if the people of Gaza did not believe in Allah Subhanahu wa ta'ala,
they would have lost the Gaza and themselves a long time ago. It's the fact that those same bodies and souls that were bombed
had over 600 pages of the Qur'an committed to memory. All 600 pages committed to memory and 100% embedded in their hearts. It's not an accident. It's not an accident.
It's no coincidence. It's not because they're hard-hearted. It's not because they're hard-headed. It's because they have fully imbued what Allah Subhanahu wa ta'ala has given to them
and manifested it in a way that the whole world could admire. Even a person who doesn't belong to them and doesn't belong to their brand and doesn't belong to their faith can look at them and say,
man, I wish I had what they had. You know how many empty people have looked at the people of Gaza and wondered, why do they have what they have? Why don't I have what they have?
What can I do to get what they have?
If the kings of the world know or were to know what we have in our hearts, then they would fight us with their swords
to try to take that clarity and that certainty out. Gaza is not just to physically stand as a Muslim community
and as a community of faith and to insist on existing as Muslims when forces become more oppressive and repressive.
Gaza is to stand with your full clarity when confusion bombards you and to say, this is my sibghah. This is who I am. This is who we are as a Muslim community.
To take pride, not in our creation, but in our religion, in our faith, in our being, in our values, in our dignity,
and to insist upon our right to exist fully as Muslims. Transformed and transforming bi idhnillahi ta'ala in all of the good ways.
Inspiring other people to find what they have found. Wallahi, dear brothers and sisters, there are people from Gaza
that are missing every single limb of their bodies, their arms and their legs.
Yet still, their hearts are more full than any human being in the world. That's the transformative hue. That's something that goes inside and then manifests outside.
Then imagine, imagine with me, when those limbs are regrown on the Day of Judgment. Imagine that child that you only saw with their missing legs and their missing arms,
walking on the Day of Judgment. When the Prophet ﷺ teaches us that the marks of shahada, the wounds of shahada, will be musk and perfume, flowing musk and perfume on the Day of Judgment.
What will it be like, dear brothers and sisters, to see Hind Rajab walking on the Day of Judgment?
All of that Allahu Akbar is not for me. It's for them. It's for them. But here's the question. Hum ikhwani. Hum ahbabi. They're my brothers.
They're my sisters. They're my loved ones. We don't wish for bad things on ourselves.
We might not return to Allah Subhanahu wa ta'ala with the same bullet holes. We might not return to Allah Subhanahu wa ta'ala with missing limbs.
We don't pray for adversity upon our community here in the UK or anywhere else. We might not witness the oppression and the repression in our lives,
and we don't want repression and oppression. But we can pour into our hearts what was poured into theirs.
And just like we can't be with the Prophet ﷺ, but we have to aspire with every single moment of our lives to be like the Prophet ﷺ.
We have to do our absolute best to be with and like the people of Gaza. Dear brothers and sisters, many of you have heard of imposter syndrome maybe.
When I meet people from Gaza, I feel imposter syndrome. Oh, you're from Palestine. We're from Palestine. Which family? Which home?
And I'm sitting there and I'm thinking, I didn't go through what you went through. I didn't bear what you bore.
And it took a journalist from Gaza to say to me, Alhamdulillah, you were not here because you were more useful there.
It was hard to hear that. Because sometimes you almost wish because of the pain that you feel watching these people go through, that you were with them physically.
You almost wish that you could bear it because the guilt of not bearing it with them is more painful than the physical burns and bruises.
But Allah Subhanahu wa ta'ala put you and I here for a reason. We're on the outside for a reason. We have to live those values.
We have to channel that dignity. We have to try to be like those whom we could never be in the physical sense.
We have to try to be like them spiritually and to be their support on the outside. Dear brothers and sisters, Sibghat Allahi, wa man ahsanu min Allahi sibghah.
The brand of Allah and what is greater than the brand of Allah. May Allah Subhanahu wa ta'ala penetrate our hearts with faith. And may Allah Subhanahu wa ta'ala allow us to manifest with all of what He has given us with faith.
And may Allah Subhanahu wa ta'ala allow us to be selfless, courageous, dignified people. That are inspired and inspiring.
And that guide and lead humanity to that which is best for it in this life and the next.
And may Allah Subhanahu wa ta'ala give victory to the oppressed in Gaza, in Sudan, in every single part of the world. May Allah Subhanahu wa ta'ala elevate them and alleviate their suffering.
Jazakum Allah khayr.
