Bismillahi, ar-Rahmaani, ar-Raheem. Al-Hamdulillahi Rabb al-Alameen, wa assalat wa assalam ala Sayyidina Muhammad wa ahla bayti at-tayyibeen at-tahireen. [Allahumma salli 'ala Muhammad wa 'aali Muhammad]
MashaAllah tonight, another Islamic year has come and gone, and it is the first day of the new Islamic year. And it's interesting, I was just thinking about today, which is the first of Muharram, I was just thinking about my time that I spent in Iran.
When you are in a Shia majority country, one of the interesting things is that when the month of Muharram arrives, you really feel that the month of Muharram has arrived, it's a little bit different than a country like America. And it is also even different than a Muslim country that would maybe have less Shi'as, but, when this month arrives, one of the things which is amazing is that the very atmosphere of the city, the very atmosphere, the way that people look and act and behave and dress, everything seems to change on this month. It's something that you can almost taste in the air, something very real.
It's interesting when the month is about to approach that arrive. One of the things that you see is that all these vans, all these trucks are transporting all of these banners to the different masajids or the Hosseiniyyat and they are taking these from one corner of the city to another corner of the city, from one city to another city. You see that even villages are transporting these things into the villages. And then as the month begins, when you go to the masajadis, you see that the walls are covered in black, you see that even things like stadiums, sports arenas, every single thing, people's homes, everything is covered in black.
The people are now ready to mourn Imam Husayn, the people are now ready to commemorate the sacrifice of Imam Husayn and his companions. And it's interesting, this goes even beyond outer appearances. You see that the people's actions also change. For example, in Tehran, it's one of the bigger cities in Iran. I would oftentimes hear music when you're in a taxi, when you're walking down the street, you'll hear music that is being played in people's cars or whatnot.
As soon as the month of Muharram comes, something interesting happens and the music gets turned off and you begin to hear things like latmiyat, nohas, and things like this being played. One person mentioned that even thieves, people who steal their profession is to steal other people's wealth. This is what they do for a living. Even these people, they either stop their theft, they stop stealing completely, or at the very least, they cut down on the stealing.
So they say at the very least, in the honor of this month, in the honor of Imam Husayn, we are going to stop our behavior or we're going to cut it down. Women's hijab, you have that creeping hijab line, it begins to increase, goes the other direction. Mendi begins to stop caring so much about the worldly things they need to focus on other things. And so this entire atmosphere changes in these Shi'a dominated countries, and you guys might have seen the same thing in places like Lebanon or Iraq, it is very similar.
Another interesting thing is that when the month of Muharram comes, every single class of people from the very poorest to the very richest, they end up rushing into the Husainiyat or the masajids, it doesn't matter how poor you are, doesn't matter how rich you are, it doesn't matter how religious you are. People who never attend the Masjid, you will never see them that 10 days of the month, they are there every night and they're commemorating the tragedy of Karbala with everyone else.
And it goes even beyond this. You see that non-Muslims don't even have to be a Muslim in these countries. You see people like Jews, Christians, in some countries, you'll see Hindus, Buddhists, it's become a part of their culture to also commemorate. This month of Imam Husayn, is really one of the miracles, one of the unique things about the month of Muharram. One of the the essential natures of this month is that it calls people towards itself, regardless of who you think you are, because when we look at the message of Imam Husayn, we see a message this is essentially universal in nature.
For one time, all those external blinders that people thought, OK, well, this is a Muslim thing, this is a Christian thing, this is a Jewish thing, all of that seems to go away. And all of these people, regardless of religious class, social class, religion, all of these people, they fuel their heart strings being tugged and they're coming towards this movement, this message of Imam Husayn, alayhi assalam.
One of the mistakes that we Shi'as have made, and this is one of our critical errors, is that we believe for whatever reason, that Imam Husayn is somehow our Imam. We believe that the revolution of Imam Husayn is our revolution, it belongs to us. We believe that the message of Imam Hussayn is somehow our message. This is a mistake that we've made because in reality, if we examine the message of the Imam Husayn, alayhi assalam, we will recognize that the message of the Iman Husayn is a universal message which transcends belonging to us.
If we accept that Imam Husayn is the imam in the true sense of the word, then we have to accept that the Imam belongs to all of mankind. So this is one of the mistakes that we've made, is that we've kept this secret almost to ourselves. We haven't really done as much as we could to spread this message among the people. In any case, today is the first of the month of Muharram, and all across the Shi'a world and even parts of the Sunni world, people are beginning to prepare themselves, they are commemorating the message of the Imam Husayn.
Because this month has begun, we have to ask ourselves a key question that is critical to our practice of Muharram, to our understanding of Muharram. We have to ask ourselves that if the movement of Imam Husayn is a universal movement which affects people very deeply across the world. If it's a movement that caused revolution after a revolution, after the martyrdom of Imam Husayn, why is it that it doesn't have the same depth of revolutionary effect in our world today?
This is a key question we have to ask. I'm not saying that it doesn't have any effect. Obviously it has a lot of effect. Wherever there is any khair in the Shi'a world, it is from this movement of Imam Husayn, but what I'm saying is, why is it that it is not having the depth, the potential, the full potential that it could be having?
We have to ask ourselves this question, because this question is key to how we see the events of Karbala and how it affects us and how we interact with this event that is taking place. The reality of the reason when we actually examine our own actions is that what has taken place is that Muharram has become, in essence, a ritual. It's an emotional ritual, it's a powerful ritual, it has effect, but because it has become ritualized, it has become dried out, it doesn't have the same effect that it potentially could be having upon us.
When we look at the actual movement of Imam Husayn, there is something very amazing, the actual movements of Imam Husayn his revolution, it was a revolution of action. This is a key points. What we have done with Muharram is that we have made it a type of ritual of inaction, right.
The most action that we might see is that people will beat their chest and then that is the extent, the end limits of the revolutionary action that you're going to see in this month. The reality is that when we think of Yazeed, when we think about Imam Husayn's revolution, we have to revamp the way that we're looking at its. Imam Husayn stood up and he fought against oppression. This is something that we all know, he fought against oppression.
A lot of times when you think of oppression, our first thought is that oppression is a tyrant somewhere who is oppressing other people is taking away the rights. This is true. But the first type of oppression which we recognize in Islam is the oppression which people commit against themselves.
It's the oppression which we know as sins. Whenever somebody commits a sin, they are in essence committing an act of oppression against themselves. Maybe they're not strong enough to oppress others. They are busy oppressing themselves. So somebody, for example, they stop praying, they stop fasting, they prioritize their Duniyah over their Deen. They're doing all these things which go against their essential nature as a religious person.
All of these actions are a type of oppression which the person is enacting against themselves. And then once that, the nature of that sin becomes more powerful, then they will extend their hands against other people, they might then begin to backbite, they might then begin to lie and cheat, and that sinful nature, that oppression becomes more powerful and becomes more external.
But we have to recognize that within every single one of us, there are two essential forces. And this is one of the key and core teachings of the month of Muharram. This is that within each of us, we have the spirit of Imam Husayni, the Husayni spirit, and then we also have the spirit of Yazeed, which is the Yazidi spirit. The one which becomes stronger, the one which predominates is the one which we allow to grow is the one which we feed.
Every single day we wake up, we act, we do things, we are either feeding the Husayni spirit or we're feeding the Yazidi spirits. This is one of the key things that we really have to understand. Sallu 'ala Muhammad wa 'aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad wa ajjal farajahum].
You know, one of the interesting things is that everyone assumes that Yazeed was this horrible monster. He was this thing that none of us can ever become like none of us can ever reach. The reality is that, yes, Yazeed was a monster, but the potential for becoming a Yazeed is latent in every single one of us, it exists within every single one of us. The choice of whether we give it strength or whether we can it and crush it and destroy it, that is up to us.
So one of the things I want us to do, and this is why I kind of want it to begin with this during this these first nights of Muharram, we need to really say, OK? How do they become a part of Imam Husayn's revolution? How do I become one of the soldiers of Imam Husayn?
One of the things that we have to do is that we have to recognize that crying in mourning is not going to be enough to take us to this point. We have to recognize that if we want to see whether we are a part of Imam Husayn's revolution, we have to join his revolution of action.
We can't continue with this yearly revolution of inaction. We have to continue joining this revolution of action and many people will ask, they think, well, how do I know that I have joined the Imam Husayn's revolution?
How do I know that I joined this movement? It's really difficult to tell. How do I know? The way that you know is that look at yourself tonight. Take a very deep look at yourself tonight, who are you? What are the actions that we're doing? Who are we deep within ourselves?
And then look at yourselves in three nights, five nights, eight nights, 10 nights, look at yourselves at the end of Muharram, if you see that, you have changed, then know that you have joined the movement of Imam Husayn, alayhi assalam, but if you look at yourself in 10 nights and you are exactly the same person that you were tonight, then know that you have failed to join the caravan of imam Husayn.
And just so nobody becomes hopeless, even if that ends up happening and inshaAllah it does not. But even if that does not, even if that ends up happening, understand that some of the people who joined Imams Husayn's caravan, they fought and died with Imam Husayn, they actually joined him at a later time. They weren't there in the beginning. They came and they joined later, so there is always room for hope, never give up hope. Work hard, strive, but never give up hope. Sallu 'ala Muhammad wa 'aali Muhammad. [Allahumma salli 'ala Muhammad wa 'aali Muhammad].
When we look at the movements of Imam Husayn, one of the most amazing things is that honestly, we could take key lessons, life concepts from the movement of Imam Husayn and we could apply these to ourselves for the rest of our lives. This is one of the miracles of this movement, is that every step of the way we look and we see that Imam Husayn does something, he says something or he doesn't say something, he doesn't do something every step of the way.
There is a key life lesson that we need to learn from and we need to implement in our day to day lives. This is one of the miracles of Imam Husayn. If we spent the next three hundred and sixty five days speaking about these life lessons, we could continue to go and we could continue to speak about life lessons that we have learned from just this one Imam.
So what I wanted to do is I wanted to look at some of these life lessons and I wanted to say, how do we take these life lessons and how do we bring it to my life today, September 22nd, the year 2017. How do I take what happened fourteen hundred years ago? How do I bring that into my life today and how do I apply and how do I use this to benefit myself today? This is the key essence of the movement of Imam Husayn.
The first concept that we learn from the movement of Imam Husayn, alayhi assalam, and this is one of the biggest concepts which is found in Islam as well. It's found in the following or Qur'anic verses. There is two sets of verses that I'm going to read.
The first verse or set of verses, it says: "Bismillah Al-Rahman, Al-Rahim. Hasaba an-nas an-yutraku an-yaqulu amanna wa hum la yuftanoon, wa laqad fatanna alladheena min qablihim, fa ya'lamanna Allahu alladheena sadaqoo, wa ya'lamanna al-kadhebeen" (29:2-3). The verses saying this: do the people suppose that they will be let off? They will be, let alone because they say we have faith and that they will not be tested? This is the first verse. Certainly, we tested those who were before them. So a lot shall surely ascertain those who are truthful and he shall surely ascertain those who are the liars. Keep this verse in mind.
The second verse it mentions, "Wa lanabluwannakum bi shay'in min al-khawfi, wa al-joo'i, wa naqsin min al-amwaali wa al-anfusi wa ath-thaamarat; wa bashshiri as-saabireen" (2:155). In this verse Allah is saying that we will surely test you with a measure of fear and hunger and loss of wealth, lives and fruits, and give good news to those who are patient and who persevere.
What do these verses mean? What are these verses telling us here? What is the key concept that we can learn about these verses and how does it relate to the movement of Imam Husayn?
When we look at the religion that we have, we see that there is a basic concept and it doesn't have a name. I gave it a name. Maybe it's not a good name. It's not the best of names. I called it the concept of the Great Sieve. Now, at this point, a lot of you are wondering, what in the world is a sieve? You are probably going to pull out your phones are going to go to dictionary dot com, you're going to try to figure out what this word means.
A sieve, for those of you who don't know, is essentially at his base, at his basic construction. It's this around thing and it has a set of mesh wires and it's used for pouring something into it, in order that you can purify something from something else, you can size something from something else. This is what a sieve is. It is kind of like a filter, it works in the same way. So when you look at goldminers, I don't know if you guys have seen these gold mining shows, you see that they would construct these things that would essentially bring all this water and all these stones. And then there would be a filtration, a sieve system where the larger rocks would be held and the smaller rocks would be allowed to go through. The purpose was that usually the gold was going to be found in the smaller pieces, so you needed this seething process to find out which of the pieces were going to contain the gold, which were pure enough to have gold and which ones were just normal, worthless rocks.
You see the same thing with granaries: you have lentils, you have wheat, it goes through a seeding process. Why? Because there are these rocks in it. There is all sorts of things in it, and piece by piece, sieve by sieve, they are filtering out the impurities until you're left with a pure product.
These Qur'anic verses are essentially explaining to us the same concept. They are saying that, look, during the time of the Holy Prophet, there were many Muslims. If you ask them, if you asked them: are you a Muslim? They would say, absolutely, I'm a Muslim. Of course, I believe in Allah, His Messenger, and the Holy Qur'an. But the reality in their hearts was something different from what they were actually manifesting in their outer appearance. So what Allah does, and this is one of his Sunnahs, is that He will test the people to ascertain if they are believers or unbelievers.
Now, Allah knows, obviously, who is unbeliever is going to look at your heart, is going to say, this is an unbeliever. You can't really argue with Allah, but Allah has a Sunnah where He doesn't want to just simply tell you, you go to hell and you go to heaven because I know what's in your heart. What He wants to do is He wants to give you a test, He wants to put you through a process where it will become a proof for you. You will say, ya Allah, I know I failed.
And the same thing goes for the different grades of heaven and hell, if Allah is going to put you in a different grade of heaven or hell. He is going to put you through different testing processes so that on the Day of Judgment, you cannot say, why in the world did this individual go to this higher grade of heaven and why did I end up at a lower level? Allah will say: there was this test, you failed this test. You ended up in this grade. They ended up in that grade.
But what with this person? This was my wife, this was my husband. They get a higher level. I get a lower level. I lived with them. I know what they did. Allah was going to say during this test that they had, I gave them this test they passed during this test that you had you ended up failing.
This is one of the Sunnahs of Allah which He enacts upon the people so that on the Day of Judgment, no one will be able to say, well, Allah, I could have done better. I believe that I'm a believer deep in my heart. No, Allah will say you failed in this situation.
Then the same thing applies to our day to day lives. If you look at, for example, the examination, which a day laborer has to go through, it's a very basic examination. A guy who is going to hire a day laborer, they'll simply look, they say, OK, physically, you seem fit. You look like a beefy guy. Come on, I'm going to hire you. As you move higher and higher, the examinations become finer, more subtle and harder to pass. This is the reality of our lives in this world.
So this is one of the key lessons is that when we look at the life of Imam Husayn, alayhi assalam, how many people this is a question I am asking you. How many people were with Imam Husayn in the beginning? Who knows? How many people were with Imam Husayn at the beginning of his movement? How many? OK, so so you're sure in the beginning of the movement how many people were with Imam Husayn?
The reality is that there might have been millions of people with the Imam in the beginning of his movement, that's one of the things that we don't think about because the people love the Ahlul Bayt. When we look at the ahadith, when we look at the history books, the people really loved the Ahlul Bayt, they were all with them in terms of their hearts.
On a face level, at the basic level, on that day, if someone was to ask them, do you love the Ahlul Bayt? We love the Ahlul Bayt we are with the Ahlul Bayt. But as soon as the movement begins, that sieving process, that filtration process, it also begins and immediately people say: a journey? It's hot, there's the desert, it's going to have difficulties, we are going to get thirsty, there are bandits.
As soon as that begins, people begin to fall by the wayside. Allah's tests are being enacted, people now they begin to fail. The Imam continues, more people drop off, more people drop off, more people drop off. Out of millions of people who might have considered themselves the followers of the Ahlul Bayt, by the end of the process. How many people were with the Ahlul Bayt?
It is narrated that there was seventy two people who had the purity, they had the refinement, they had passed the sieving process in order to fight and die alongside Imam Husayn, alayhi assalam.
It's amazing! Millions of people, they all loved the Ahlul Bayt, they all considered themselves Shi'as and by the end of it, only seventy two people. How is that even possible? How does that relate to us when our Imam comes? How many millions of people are saying that we love you, ya Imam, if you come, we will follow you. How many are spending their hours in prayer saying, ya Imam, come! They are praying for the safety of the Imam? The Imam is going to come. Are we going to be with the Imam or not?
This is a lesson. It applies to us absolutely directly. If we don't think hard and fast about this concept, the chances are that when the time comes, we are going to fail our test as the people of Kufa, as the Muslims of that time failed their test. Sallu 'ala Muhammad wa 'aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad].
Now, some of the people have become confused, they say, OK, so you're speaking about these Divine tests, Allah is going to put me through a Divine test. Is every bad thing that happens to me a Divine test? How do I know if it's a Divine test? What's the criteria? The reality of the situation is that the vast majority of the problems that people face, the problems that we face are actually self-inflicted, they're self-induced.
I had a friend in high school, I remember. The brother didn't have a single dollar to his name. He went to UCSD and he studied and he became an engineer. When he became an engineer, he landed a job that paid him, I think it was like sixty thousand dollars a year. As soon as he had landed the job before he received his first paycheck, he you bought a sixty thousand dollar car. And I'm sure he bought all sorts of other things alongside it because he's rich now, right? Now, imagine that after a couple of years there is a recession and he loses his job and he becomes bankrupt.
And at this point, the believer would say, ya Allah, is this a Divine test? Is Allah punishing me? What's going on? Am I being tested? No, this is not a Divine test necessarily. This is something that you did to yourself. Obviously, this is an extreme example, but how many situations do we see where people harm themselves? Sometimes they realize it, sometimes they don't realize. Ten years down the line, five years down the line, something bad happens and then they are looking up at Allah as if He did something, it's a Divine test. Okay, I will be patient. And, yeah, you are going to have to be patient. But this is something that you induced upon yourself.
How many times do we see know this is one of the common things people bring their kids to the Masjid and they come up to a scholar, they say, you know, ya Shaykh, ya Sayyid, please fix my son. And you look at the son and the kid is like twenty five years old and the parents haven't spent a minute teaching him about reality or religion or anything. And suddenly the parents wake up and they think that the Masjid will suddenly fix their child as if there is some sort of dhikr that the Shaykh will recite, and suddenly the kid will something will snap and is in his brain and he will be praying salat al-Layl every night. It's not how it works.
I would say that 90 percent, 99 percent of the problems that we face. Are not the Divine tests, they are things that we do to ourselves. We are weak in some regards and then we end up suffering for it in the in the future.
But sometimes things are Divine tests. We have done everything possible and yet something goes wrong or everything goes wrong. This is the situation where Allah is looking at you, He is going to see, are you going to be patient? Are you going to persevere? Are you going to allow yourself to rise above this test or are you going to fail? And are you going to become thankless of the things that you have?
Many times the faith that we have in Allah is conditional. Right? We believe in Allah, we are thankful to Allah, we pray on time, we fast, we do all of these things, we give charity. But as soon as our wealth begins to dry up, as soon as something goes wrong in our life, OK, Allah is punishing me.... Now you become angry, right? People begin to look at Allah with suspicion. What is going on? Why is Allah not giving me this?
This is the reality. A lot of times the love that we show towards Allah is conditional. If we want to act like Imam Husayn, if we want to be like the companions of Imam Husayn, our love and our affection and our obedience and our allegiance to Allah has to be without conditions. It has to be no matter what. This is one of the key lessons that we have to learn from the events of Karbala. Sallu 'ala Muhammad wa 'aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad].
In any case, I wanted to end tonight's lecture. This was the introduction. I wanted to kind of get into this month inshaAllah we will continue the following nights with more details, more life lessons about Imam Husayn. We will see how can we apply these other lessons into our lives. I wanted to go into three traditions that I found in regards to Imam Husayn. I wanted to take us back a little bit and give us a feel for who Imam Husayn was, what his rank was in front of Allah.
I'm not one for reciting much musibah, so this is not my intention. But Insha'Allah, this will give us a little bit of remembrance of who Imam Husayn was, inshaAllah.
There were three traditions that I found and I was looking at the books of tradition that really were touching traditions. the first tradition, was a tradition that has been mentioned, that's on the day of Ashura, Imam Husayn had been killed. His body was lying upon the hot sands of Karbala. The enemies, they had even stripped the body from all the clothing that he had, they taken his shirts. When the people they looked at the body of Imam Husayn, they saw his back. They noticed that there was a mark upon his back. They came and they asked Imam Sajjad, they asked, Imam Sajjad, what is this mark that is upon the back of Imam Husayn? What is this mark that we see? Imam Sajjad said that this mark is the mark from the time that Imam Husayn would carry sacks of food at night. He would go home to home carrying food for the widows, for the orphans and for the needy, he would take this food and this is the callous, this is the bruising, this is the mark which was left upon his back from the weight of the sack and the amounts that he would do this every single night. This is the first tradition that we have from Imam Husayn alayhi assalam.
In another tradition, we have an individual by the name of Hudhayfah Ibn Al-he has narrated that he saw the Prophet who had taken Imam Husayn. He had taken Imam Husayn by the hand and he was telling the people: oh people, this is Husayn, the son of Ali, this is Husayn Ibn Ali. Know and recognize him! I swear by the One who has control over my soul. He, meaning Imam Husayn, will be in paradise. And those who love him will be in paradise. And those who love those who love him will also be in paradise. This is the rank of Imam Husayn in front of Allah! Can we count ourselves as among those who love Imam Husayn? Do we have this rank in front of Allah? Let's ask this question seriously for ourselves.
In the third tradition by the, there's a well-known book by the name of Al-Mustadrak aala al-Sahihain, it's been narrated that a man by the name of Ya'la Ameri, he was going with the Holy Prophet. There was a dinner that the people had been invited to. All the people were going as a group. The Prophet is going, Ya'la is going, along the way as this group is going, Imam Husayn was a child at that time, they see Imam Husayn, he is running this way and that way playing.
When the Prophet saw this, he ran to catch Imam Husayn to hold him in his hands when he ran to catch him, Imam Husayn would run this way, and that way, he was a child plays running this way. And that's when the Prophet he began to laugh, he began to chase after him, eventually he catches up with the Imam. When he catches up with the Imam, he holds the Imam tightly, and he kisses him upon the face. He kisses them upon the lips. And the Prophet says, Oh, God, Husayn is from me and I am from Husayn. Oh, God love those who love Husayn.
So, many years in the passing, Imam Husayn grows up, the Prophet passes away. Imam Ali passes away. Imam Hassan passes away. Imam Husayn is martyred in the plains of Karbala. All of these events and the taking place. They have cut off the head of Imam Husayn, they brought it to the courts of Ibn Ziyad. They brought the head of Imam Husayn to the court of Ibn Ziyad. They placed it in front of Ibn Ziyad. Ibn Ziyad takes a stick that he has in his hands and he gets to play with the blessed lips of the Imam, he's playing with the teeth and the lips of the Imam. A man is there by the name of Zayd Ibn Arqam, sees this, he becomes shocked, he begins to weep bitterly.
He says, Oh, Ibn Ziyad, why are you doing this? I swear by God that I have seen the Prophet kiss those very lips that you are striking with this piece of a stick. Ibn Ziyad becomes enraged, he says, old men, who are you to say this to me? Who do you think you are? If it wasn't for the fact that you are old man and I think that you're senile, I would have your head cut off immediately. I will behead you immediately. Zayd becomes upset, he begins to say: oh, men have become slaves after this day, for you have slain the son of Fatima and you have set as a amir as your ruler, the son of Marjana, Ibn Ziyad. By God, he is going to kill the best of you, destroyed are those who have accepted humiliation and shame!
This is what Zayd says. Zayd then looks at Ibn Ziyad. He says: Ibn Ziyad I will tell you something that will enrage you even more. I saw the apostle of God, sitting Hassan, on his left leg and Husayn on his right, and he said, Oh, God, I commend them in the most righteous of the people of faith to your trust, Zayd then continues. And he says to Ibn Ziyad, How have you dealt with the trust of the Prophet oh Ibn Ziyad? How have you dealt with the trust of the prophet oh Ibn Ziyad?
I'm going to end with this final note, and how have we dealt with the trust, the final trust of Rasul Allah, Imam Al Hujjah? We have to ask ourselves this key question. How did the people deal with the trust of Rasul Allah, and how were we dealing with the trust, which Allah has given to us, which is the trust of Imam Al Hujjuah Imam Mahdi alayhi assalam.
InshaAllah, Allah will make us among the best companions of the Imam. InshaAllah, we'll use these nights to become closer to our Imam. Sallu 'ala Muhammad wa 'aali Muhammad. [Allahumma salli 'ala Muhammad wa 'aali Muhammad].
Bismillahi, ar-Rahmaani, ar-Raheem. Al-Hamdulillahi Rabb al-Alameen, wa assalat wa assalam ala Sayyidina Muhammad wa ahla bayti at-tayyibeen at-tahireen. [Allahumma salli 'ala Muhammad wa 'aali Muhammad]