Philosophy Of Ghaybah 11/14 - Imam Mahdi (AJ) And ISIS P.2

A'udhubillahi min ash-shaytan ir-rajeem. Bismillah ir Rahmanir Rahim. Alhamdu lillaahi Rabbil 'aalameen, Al-Hamdulillah il-ladhee hadaanaa lihaadha, wa maa kunna linahtadiya law laaa ann hadaana Allah (7:43), wassalaatu wassalamu 'ala ashrafil anbiyai wal mursaleen, khaatim in-nabiyeen, sayedin il-mumajjad, basheerin il-musaddaq, al-mustafal amjad mahmudil Ahmad, abil Qasimi Muhammad [Allahumma Salli alaa Muhammad wa aali Muhammad].

Wa 'ala ahli bayti at-tayyibeen at-tahireen al-ma'sumeen, wa la'natullahi 'ala al-dhalimeena, minal-awwaleena wal akhireen. Amma ba'ad, faqad qal Allahu subhana wa ta'ala fi Kitabih il-Majeed, wa Furqanih il-Hameed, wa qawluh ul-haqq, Bismillahir Rahmanin Raheem, "Wa lammaa jaaa'ahum Kitabum min 'indil laahi musaddiqul limaa ma'ahum, wa kaanoo min qablu yastaftihoona 'alal ladheena kafaroo falammaa jaaa'ahum maa 'arafu kafaru bih; fa la'natul laahi 'alal kaafireen"(2:89). Aamanallah billah. Sadaqa Allahu al-Ali ul-Adheem. Salawat ala Muhammad wa aali Muhammad [Allahumma Salli alaa Muhammad wa aali Muhammad].

Awaited Saviour of humanity, Imam al-Mahdi, alayhi assalam, my respected teachers, elders, brothers and sisters, assalam 'alaykum jamee'un wa rahmatullahi wa barakatuh [wa aleykum assalam,wa rahmatullahi wa barakatu].

Two nights ago, we began our discussion concerning ISIS, also known as the Islamic State of Iraq and Shaam. And we did this under the topic and under the guise of understanding how the Awaited Savior of humanity, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad], may commence his liberation of this world, and we stated that this discussion is couched within the framework of understanding how Rasul Allah Muhammad, sallal-lahu alayhi wa alihi wa sallam [Allahumma Salli alaa Muhammad wa aali Muhammad] liberated the holy city of Mecca, and that is because the elite, the institutions, the government of Mecca at that time were ensuring a clasp upon the intellect and the morality of its people.

And in the same way, today, there are countries, institutions, governments that seek to also hold a clasp upon the intellect and upon the morality. And the way in which they do that is by spreading corruption in the world, spreading ignorance and hatred through the world, and thus the Awaited Savior of humanity when he comes must face these types of governments, these types of institutions, and find ways to uproot the ignorance and the hatred that is coming from these particular organizations.

We spoke about the illegal and illegitimate state of Israel. We spoke about ISIS and we said in brief, there is a history to ISIS which would run many decades long. Our discussions started in 2003 with the US and Britain led invasion and occupation of Iraq and the overthrow of Saddam Hussein, la'natullah alayh. This created a vacuum of power, many insurgents, terrorists associated to al-Qaeda flocked into Iraq, the Ahlul Sunnah wa Jama'a, who are not a monolithic group, who have much diversity within them through tribal leadership, academia, politics and scholastic organizations, they were very divided as to their response. However, generally, the one response that united them was not supporting a Shi'a led government from 2003. Having defeated, generally speaking, al-Qaeda in Iraq, they left and funneled themselves over the border to Syria in order to prepare their invasion for Syria. And when the Arab Spring took place, and this was also hijacked, many found opportunity to throw or try to overthrow Bashar al Assad, thus creating this vacuum of power until today, in which tens of thousands of foreign invaders have invaded into Syria, have invaded into Iraq and have opened themselves up to a proxy state known as ISIS.

We concluded the last session on this discussion by talking about our response. And if you recall, we gave a very impassioned plea and said that our communities must structure themselves, must adapt to the challenges of the time. And we highlighted that despite there being this severity of an attack against our madhhab in particular, and the religion of Islam in particular, through these movements, it may be that generally across our immediate world, Islam in the West, we have not yet found that push in spirituality or that change within the community that is going to be able to help render the movements of ISIS annulled.

And we highlighted, if you remember, that we have been stating that, for example, there has been a decline in the general attendance to the mosque and this is probably personified in a Thursday night. And we highlighted a theory or just something to postulate for us to see how we might react internally. And hypothetically, I proposed and said, well, 'how do we need to structure our organizations, our mosques, to respond adequately to the challenges such as ISIS in our community?' And I postulated and said, 'Across the globe, across especially our community, there has been such a decline on a Thursday night that when it comes to Suratul Yasin, there are only a handful of people that actually take the time to turn up. And it's not an exaggeration. As stated, I'm a guest here, so I don't know whether there's a hundred or whether there's five. But generally across our community, there is a handful of people that will come on a Thursday night for Suratul Yasin. And what will happen is three or five people will come.

But again, hypothetically, remember, I don't want to be labeled here as a troublemaker - we're talking at a hypothetical level. Hypothetically, if I was to suggest, well, it's not working, the structure in which our Thursday night program is, is not appealing to the momineen and mominaat enough to bring them into the community. What should we do? Well, let us think. Can we change from Suratul Yasin to recite another chapter of the Qur'an, or can we remove it altogether? And of course, what did I say? I would be hung from the gallows for even suggesting such an idea. How dare he say this? Let's hang him and burn him in effigy for suggesting the idea of not having Suratul Yasin on a Thursday night. And I said in response, well, 97 percent of the community isn't bothering to attend in the first place. If you're not here to recite Suratul Yasin in the first place, what difference does it make to you if it's not going to be there on the program schedule anyway?'

Now here, we're not saying change it, remove it, we're saying think about our responses to the challenges at hand. I remember I was at a community gathering, I won't say what type, because it would possibly give that away to someone who was listening online or someone who was going to watch this tape in the future. But there was a gathering of some sort within our community and the community was talking about how to effect change in the program. And one person stood and said, 'Instead of having a monologue like this from the pulpit on a Thursday night, why don't we shift to a dialogue structure whereby the Sheikh, the Mawlana, can dialogue and interact, maybe sit on the floor, sit on a table and chair and on a Thursday night pick a topic, but primarily you shifted to a dialogue'. One lady, may Allah bless her, stood up and responded by saying, 'I don't agree that we should change it from a monologue to a dialogue.' So the chair said, 'Well, why do you think this? Why can we not shift the style of the program on a Thursday night from monologue to dialogue?' The lady, may Allah bless her, responded by saying, 'Well, then, how will the marhoomeen get their thawab from the Thursday night program?' Now, think about that. What we're actually saying is that by shifting from the pulpit to a dialogue, somehow the marhoomeen will not get their thawab. That's suggesting that the marhoomeen's thawab is dependent upon a monologue on a pulpit, and if there was a dialogue from the pulpit or a monologue from the floor or a dialogue from a chair, somehow the marhoomeen would not get their thawab.

You will immediately see, with respect, how absurd such a notion is. But this is what we do with our programs. We box ourselves within this context and think in this very irrational way. We will say, 'Thursday night has to be Suratul Yasin because it's the heart of the Qur'an. And therefore, we need our marhoomeen to get the thawab'. I agree, of course, Thursday night is special and the marhoomeen are granted access, we read in the ahadeeth, to come and observe what even their family members do, and they are happy or sad based upon what is taking place on a Thursday night. This is mentioned within our texts. However, Suratul Yasin primarily is not for the marhoomeen - it is primarily for you and I to take lessons from. Suratul Yasin says it in its own words: 'Liyundira man kaana haiyan wa yahiqqal qawlu 'alal-kaafireen'(36:70), what is Suratul Yasin for? The dead, the amwaat? No, Liyundira man kaana haiyan - Suratul Yasin is there to warn the people who are alive.

But we recite Suratul Yasin in such a traditional way that we think that this is for the amwaat and this is for the marhoomeen, whereas actually the thawab is supposed to go to you and I by priority. The quality of that a'maal determines the quality of the thawab in the Akhira. And therefore, if there's only three people here to recite Suratul Yasin, I ask you a question: 'How much thawab are your marhoomeen truly getting, if that's what you want Suratul Yasin to be in the first place?

If you've understood this, if you haven't, then please talk to me. I'm not saying get rid of Suratul Yasin. I am saying that we need to understand why we do these things and we need to understand our responses, especially in such a tumultuous time. You see, when the tragedy of 9/11 happened, may Allah have mercy upon all those innocent souls, that was the greatest opportunity in the modern era for the Muslims to show what true Islam is. Can you see that? All of a sudden, the world is awakening to this religion, which yesterday had been very silent comparatively in the United States of America. Prior to that, people were very unaware of it until 1979, up until the Iranian revolution and when the world awakened to an individual in the Middle East, that would not be a puppet - that is when the world began to think, what is this Islam? What is this man standing for?

And then, of course, we know whatever happened between. But again, Islam was thrust into the world's eyes from 9/11. It was an opportunity for the Muslims to take the issue and say, we're going to show you what Islam is truly about: unity of humanity, removing the intellectual chains upon humanity, educating people, removing homelessness and poverty, removing disease and oppression. In the same way that 9/11 has been a phenomenally missed opportunity for the Muslim community, the events of the last couple of years with ISIS and Daesh has been a phenomenal opportunity for the Shi'as school of thought to demonstrate what they are about and what Islam truly is about.

Why? Because primarily the target are the Shi'a of Ahlul Bayt, salamullah alaihim ajma'een. But again, we need to think about these things in that light and say that we will not miss this opportunity to show to our Sunni brethren, to the people of the world, what is this madhhab that is fighting against ISIS? Why is ISIS wanting to destroy this madhhab? What is peculiar about these people that is so abhorrent in the minds of ISIS? That has to happen at the top and it has to happen at the grassroots level. In 1979, I wasn't here, born in 1979, so I am only going to tell you my inquiries to community members and they tell me prior to '79, generally speaking, the Muslim community in the West was not as practicing as it is today. Would that be a fair point? They were not as many muhajjabaat, people wearing hijab; people weren't praying; people weren't coming on a Thursday night to recite Dua Kumayl; there weren't beards. Correct? We were very afraid to have beards. Even today, some people are afraid to have beards. But yes, we weren't as religious and community, at whatever level. 1979 occurred, Imam Khomeini, alayhi rahma, changed the whole outlook for the community. And there, again, was a pride in the religion of Islam; there, again, was an opportunity to become religious. And people grasped it and our community moved forward.

My point in the last discussion was that if you notice, our community, again, hasn't taken that, like '79, and thrust itself forward to say, 'Daesh, we are here against you. We will actually ensure that our community moves forward. We will bring our children on a Thursday night. There is no such thing as a small khushhali or a small wafaat anymore in our eyes. These people are actually trying to destroy the shrines of Karbala and Najaf and Samarra and Kadhimiyya - no longer will I sit at home on a Thursday night. If nothing else, I will come to the mosque in order to honor the ma'soomeen, salawatullah wa salamuhu alaihim ajma'een.' [Allahumma Salli alaa Muhammad wa aali Muhammad]

Yet in my humble reflections and visitations, it hasn't jumped forward, there hasn't been that search. Where are we? And this is something that we need to reflect on. And we stated that in the great book of Sahifa as-Sajjadiya there is that dua, Dua Ahle Thughoor from our fourth Imam, alayhi assalam, specifically for when the Ummah is at war, such as it is today, when our community is trying to push back the armies of the Khawarij and the armies of occupied Arabia from the Muslim Ummah. And so in our communities, the way in which we need to think about the restructure and the way in which we need to think about what we do within these four walls and outside these four walls is a very imminent discussion that needs to take place, in my humble opinion I would like to suggest to you here.

We spoke about the history and development of ISIS and we talked about what is happening at the moment. We now need to discuss our responses and the way in which you and I need to have that structure within our communities, at the grassroots and at every hierarchical stage. I have had the honor of asking two of our grand Marajae directly, their advices on how we in the West can deal with ISIS. The specific question that was asked was, 'how do we battle and push back the thinking of ISIS within the West?' That is the specific question that I asked His Eminence, Ayatollah Sayyid Ali Sistani, may Allah grant him the longest of lives and his eminence Ayatollah Sayyid Muhammad Taqi al-Modaressi, may Allah grant him the longest of life. Here, I would like to put together the various pieces of advice that were responded so that you and I have more knowledge as to what the Marajae tell us as to how we can deal with ISIS living here in the West with the freedoms and opportunities that you and I have.

One of the concise answers that was given to me in terms of a whole dialogue, the whole question and answer one line that stood out from these answers was wonderful. And in fact, again, if one wants to really ponder upon this, they would probably get the entire solution within itself. One of the great scholars responded by saying: "you should battle and push back ISIS in the West through their thinking and through their culture". Through their culture. Meaning that ISIS and their paymasters have a certain culture about themselves, we want to be the opposite of that culture.

They represent disunity amongst the world and amongst the Muslim faith, we represent the exact opposite of unity amongst the world and amongst sects and faiths. They represent the destruction of civilization. We represent the creation and preservation of civilization. They represent the abuse of women. We should represent the pushing forward of women in the intellectual and in the modest sense. They represent all of these negative aspects. We want to be people who positively present all of these aspects. Therefore, we need to divide this into certain ways. There needs to be the structure within the grassroots and within the community, and there needs to be the structure outside of the community as to how we are going to respond.

The first thing is, it is my humble opinion that we need to become more aware of what is going on within Iraq and within Syria. It is my humble opinion that the realities on the ground we are much distanced from in the sense that we are not aware, other than the barbaric tools of killing and destruction that is taking place at the hands of ISIS and all of these other so-called moderate rebel groups. We hear about it in the news. But what concerns us directly in regards to Najaf, Ksrbala, Samarra, Kadhimiyya, Sayeda Zaynab, Sayeda Ruqayya in terms of the future of Iraq, the future of peoples lives and the destruction that is taking place - not the headlines of ISIS have killed someone in such and such a way. We need to go beyond those headlines and acquaint ourselves with the realities of what this means for humanity, what this means for our madhhab, what this means for the people directly dealing with this event.

There needs to be knowledge that half of the country in Syria has been destroyed. Think about that - if tomorrow the war is ended, be it in any way, shape or form, we are talking about the rebuilding of half of the country. We've seen cities being demolished, be it by bombs from jets, be it by car bombs built by ISIS blowing up places of worship. Entire streets have been battlegrounds. We have 15 million refugees and growing. It is necessary for all of us to acquaint ourselves with those organizations that are working tirelessly to help provide funds and humanitarian aid to those 15 million refugees and the millions of people left without heat, electricity and water.

This is a humanitarian disaster, the likes of which the United Nations have stated that there has not been a humanitarian disaster in modern history, quite like the one that is facing Syria today. We must be aware of what the World Federation is doing on the ground. We must acquaint ourselves with organisations like the UNHCR, the United Nations refugee agency. We must acquaint ourselves with organizations like the Iranian Crescent for what they are doing is helping and providing people that do not even have water or shelter. 50 percent of those 15 million individuals who are now without shelter, they are now living in schools, in churches, in mosques, in rows of tents provided by the United Nations, they do not have permanent shelter - 50% of those individuals are children. That should pull at the heartstrings of parents and grandparents. To see children that yesterday were vibrant, going to school, had a life, have this ripped out from them.

Go and see what happens on the social media feeds of the UNHCR. Every day they update us with what's going on in Syria. You will see pictures. Children yesterday used to be in school, full school. Today, they are sitting on plastic chairs and outside there is a small whiteboard and they're continuing their education. That is the biggest challenge to a community like ISIS to say that even though you've destroyed our schools, we will not stop learning for the sake of God.

We need to realize what is actually happening. These are our own brethren. This is humanity that is being crushed and being destroyed, number one. Number two, we must acquaint ourselves with what is happening specifically with the struggles. Here, our Western outlets will always, always paint the Kurdish resistance positively and generally paint the Shi'a resistance negatively. When it comes to the Kurds, may Allah bless them and grant them victory, they are Kurdish forces. When it is the Shi'a, they are Shi'a militia. You see the way the word is, I challenge you - any output from the Western world: 'Shi'a militia'. By God, had it not been for those Shi'a militia today, the entirety of the Middle East would be lying in ruins. Lebanon, gone by now. Jordan, gone by now. Syria, gone by now. In fact, the entirety of the world owes those Shi'a militias because if they had taken over that part of the Middle East, where would they be coming for next? You think you'd be safe here? Shi'a militias - Jaysh ash-Sha'bi, may Allah grant them victory, those are the forces that come together that are not formally part of the government. We must be aware of what they are doing and be praying for their support and praying for their victory on a day to day basis.

How can they be Shi'a around the world that don't take time out in their daily basis to sit on the musallah and pray to God for those people that are fighting on our behalf to keep Karbala and Najaf safe? It is bewildering. It is baffling that we have this today and why? It's because our communities are ill-structured, we're not receiving news. For the first four months after Mosul fell and his Eminence, Ayatollah Sistani, may Allah grant him the longest of lives, declared war and declared for the mawatineen, the citizens of Iraq, all of them to join forces, for the first four months those Shi'a resistance forces that were not part of the government, that had left their jobs as bakers, as bricklayers, as howza students, for the first four months, they weren't paid their salary.

They didn't have weapons to fight against ISIS - weapons! Did you know last year, nine months ago, on the day of 'Arafa, ISIS had reached within 10 miles of holy Karbala. Who defended? Eighteen year old boys, resembling those mujahedeen on the day of Karbala. But we don't think to ask, to inquire, to associate, to get the news, to demand that we know what's happening. Here we have to awaken to the realities of what's going on. Because if those mujahideen cannot even bank the prayers of the Shi'a in the West, then something is going wrong here in the way in which we have structured ourselves. We must be aware of the humanitarian plight; we must be aware of what's happening in terms of the Shi'a resistance.

And the future of Iraq and the way in which this may be going and again, how this may affect things. There are three obvious potentialities. One ISIS win, God forbid. It's a potential, isn't it? Potential two: ISIS remain within that proxy state that they have. And potential three is that ISIS are defeated. It may not happen immediately, but the war will continue probably for a few more years, you can imagine the way things are going and what will happen with these three outcomes? If, God forbid, ISIS win, according to Abu Bakr al-Baghdadi, la'natullah alayh, his words, his own words, 'We are not interested in Baghdad. We are interested in demolishing Karbala and Najaf'.

We must think - how we are going to talk to our politicians and how we're going to talk to our communities about this, God forbid, potentiality, which will never happen because every single person in Iraq and in Iran and in Syria and Lebanon would stand to ensure that does not happen inshaAllah. This is the first.

The second is that it remains a stalemate and this is a likelihood. If, God forbid, it happens what might happen in the future? You might see that people, especially from the West, politicians, start to promote the idea of dividing Iraq into three. And this is already happening, this is where they're pushing towards, because in the media there is all this positivity about the Kurds and how much they have been oppressed and how well they've been doing in defending themselves. And so the idea would be to give a Kurdish state. This is for the Iraqi people to decide. It is not for you and I to say whether this is good or bad in that sense. But this is one potential to divide and have a Shi'a state, to have a Kurdish state and to have the Sunni or ISIS state.

Now, this would be potentially a problem. Why? Number one, you would have an Arab Shi'a state, which, of course, would now require its own theocracy. It would be very oil rich. I can't imagine for too long that people would want to keep that area safe, because if it's an oil rich Shi'a theocracy, what is going to happen to that? Eventually, people will try to take over that small piece of land as well. The second one is the Kurdish state, and the third would be to actually have a state, which is ISIS.

Do you think they're going to stay within their borders for very long? Where do you think they're going to go? They're going to try to attack everyone around them. Now, all of a sudden, they have some legitimacy on the world stage. It will be a rush to arms; every state would now need to buy planes and weapons and bombs and nuclear technology. And now from one country to three, God forbid, you would have three states trying to weaponize themselves.

This is not what we want. We want humans to learn to live together in one country, peacefully appreciating each other's differences, just like Rasul Allah gave the example within the city of Medina. The other one is the defeat of ISIS, and if that happens, God willing, do not think it is over then because they will flee into Iraq, flee into Syria and just like every day, we used to have car bombs and suicide bombs, if you have thousands of people that have fled the battlefield but remain with the ideology of ISIS, then those people will remain, somewhere, incognito, building back towards what they're trying to achieve.

What do we need to do? Once we realize what is happening, we need to think about how we're going to deal with these matters. We need to become politically aware and politically active. It is not our role to incite for war; it is not our role to incite for us fighting over there. Our role is to discuss with our politicians and to ask them to become more aware of the realities of who is causing all of this in the world today. There is becoming a shift in the discussion as to how Saudi Arabia are looked at, and we must be at the forefront of that push. It must be that people are aware that it is Saudi, it is Qatar, of it is the Emirati states, it is Turkey that are creating all of these problems in the world today and that we must put sanctions upon those communities, upon those governments so that these happenings do not continue.

There has only been one Western journalist to have roamed free in Syria with ISIS, a German gentleman by the name of Jürgen Todenhöfer, you can find him on Google. This gentleman was there for several days in Syria, observing freely what happened under the guard of ISIS. Do you know what he said? 'Every day,' he wrote this, you can see this in English, 'Every day, 100 new fighters crossed the Turkish border into Syria in order to fight.

I ask you a simple question. Where have been our countries to tell Turkey to shore up their border to stop sending people over the border? Where are ISIS getting their money from? They get oil and send it to Turkey. So what happens is Turkey buys millions of dollars of petrol and oil from ISIS. Where are they getting all of this money to purchase weapons from? We do not do anything. We have not called the Turkish ambassador to talk to him.

We have not asked, written a letter, to our congresspeople to say, here is the dossier from The Washington Post, from The New York Times, from the independent newspaper telling you what is happening. Why are you not speaking about this? We've done nothing. And then on the 10th of Mohorram, we say 'labbaik Ya Hussain'. We need to think the reality of what that means for us in our context. And I'm not talking about here in this community, I don't know, I'm talking to a wider audience.

Our responsibilities are to assist in our context: awareness, discussion, inviting our Sunni brethren and our Wahhabi brethren into our mosques so they are aware of who we really are to remove the hatred. There is a wonderful narration from the Commander of the Faithful Ali ibn abi Talib, salwatullah wa salamu alayh [Allahumma Salli alaa Muhammad wa aali Muhammad], he states, 'Remove the evils from people by doing good to them'. Someone does evil to you. You do good to them. Imagine Rasul Allah, that woman that used to throw feces on him as he walked. When she became ill, he does what? He knows into her house. Lying on that bed, incapacitated, she says, 'Oh, Muhammad, now you come for your revenge?' We all know the story, don't we? 'Now, will you come for your revenge?' You know what he says, 'You didn't throw feces on me today. I wanted to see if you were okay or not. If you are ill, let me cook for you and clean your house for you'.

Remove evil from people by doing good to them. There are people that misunderstand us, that do not know. They say the most absurd things about us. But do you think they're going to listen to a 45 minute majlis from one of our Shi'a scholars? No. So what do you do? You invite them for iftar; you bring them into the community on the day of Eid or whenever on a regular basis for them to see the beauty of what we have to offer.

I mentioned in the Friday khutba, in salatul Jum'a and I say it here, because there is a wider audience for us to take this message away. It is my humble opinion that every community, every community must have two additional subcommittees to them. You have a sports committee or you have a ladies committee and you have youth committees - why? To take care of the direct needs for that group. Today, every community of ours needs two more committees, one is an intra an interfaith dialogue committee. They are solely tasked with our voice and our presence in other communities and other communities' presence here so that genuine and ongoing love-based on dialogue can occur to remove the hatred between communities. This is one.

Two, every community must have a media and communications subcommittee. People who, when events take place in our communities, can speak to the wider local community. We inform them of our events. When tragic events happen like the other day in Kuwait City or in Tunisia or in France, the local community is immediately informed of our perspective on this. We disagree with these events and we ask you to become more aware of what's going on. Here, we need to think about our response as a community to these events around the world and evolve ourselves to accommodate for these global challenges inshaAllah. Wal hamdulillah Rabbal Aalameen, wasallahumma ‘ala Sayedina wa Nabiyyina Muhammad wa ‘ala alyhi at-Tahireen [Allahumma Salli alaa Muhammad wa aali Muhammad]

We ask Allah Subhana wa Ta'ala to hasten the reappearance of the Awaited Saviour; to allow us to be alongside him at all times in our life and in our death; if we are to pass away from this world before his coming, to raise us from our graves so that we may partake in the victory of Muhammad wa aali Muhammad. Wassalamu alaykum jamee'un wa rahmatullahi wa barakatuh. Please recite a loud salawaat in honour of our Imam, Imam al-Mahdi, ajjalallahu ta'ala faraja shareef [Allahumma Salli alaa Muhammad wa aali Muhammad].