Questions on the Spiritual Path that

Pertain to Knowledge of
the Ultimate
Reality

Masail al-Tariqa fi Ilm al-Haqiqa

By Abu al-Nasr Izz al-Din b. Abd al-Salam

(may Allah sanctify his secret)

Translated by
Abdul Aziz Suraqah

Questions on the Spiritual Path that

Pertain to Knowledge of
the Ultimate
Reality

Copyright 2014 by Abdul Aziz Suraqah | Ibriz Media

All rights reserved. No part of this publication may be reproduced,
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Image of the first page of text (publisher unknown).

Shaykh Izz al-Din b. Abd al-Salam bio

The First Question

If asked about the nature of Iman [faith], say: Iman is

truthfulness.
If asked about the pinnacle of Iman, say: Its pinnacle is
Godfearingness [taqwa].
If asked about the middle portion of Iman, say: Its middle
portion is obedience and certitude.
If asked about the tree of Iman, say: Its tree is the enjoining of
good and forbiddance of evil.
If asked about the roots of Iman, say: Its roots are prayer and
sincerity.
If asked about the branch of Iman, say: Its branch is
affirmation of divine unity [tawhid].
If asked about the fruit of Iman, say: Its fruit is Zakat
[almsgiving/purification].
If asked about the soil of Iman, say: The believers are its soil.
If asked about the water of Iman, say: Its water is the Speech
of Allah.
If asked about the river of Iman, say: Its river is knowledge.

The Second Question

If you are asked What is the Creators will with regards to

creation? say: His will with regard to creation is the very state
that they are in; He has established each of them in accordance
to what He has willedto Him is whatever He wills.

The Third Question

If you are asked What is the meaning of the phrase There is no
movement or power save by Allah [la hawla wa la quwwata illa billah]? say:
It means you shall not move from disobedience to Allah
except by protection [isma] from Allah, and there is no power
to obey Allah except through His assistance, Almighty and
Magnificent is He, who, when invoked, all things are made
insignificant.

The Fourth Question

If it is said to you Everything has an essence, and the essence
of the human being is his intellectso what, then, is the
essence of the intellect? say: The essence of the intellect is
patience and acting in accordance with the movements of the

hearts when the unseen realities are disclosed. The foundation

of obedience is scrupulousness [wara]; the foundation of
scrupulousness

is

Godfearingness;

the

foundation

of

Godfearingness is self-reckoning [muhasaba] through fear of

Allah and hope in Allah, the Most Exalted.

The Fifth Question

If you are asked Which is more general in its scope, Islam or
Iman? say: Islam is more general in its scope than Iman, and
that is because the Most Exalted says The Bedouin Arabs said, We
have believed [Iman]. Say, You have not believed; instead say, We have
submitted [Islam], for Iman has yet to enter your hearts. [Quran 49:14]
That is because Iman is the foundation and Islam is a branch
from it. Iman is inward and Islam is outward. It is likened to a
tree whose roots are buried deep in the earth and whose
branches extend toward the sky. Such is the nature of Iman: its
root is located in the heart, and Islam is a branch from it. The
outward aspect of it [Iman] is the articulation of faith upon the
tongue.

The Sixth Question

If you are asked Which is more general in its scope, praise

[hamd] or gratitude [shukr]? say: Gratitude is more general in
its scope. That is because the Most Exalted says, Be actively
grateful, O progeny of Dawud! Few of My servants are truly grateful.
[Quran 34:13]

The Seventh Question

If you are asked Which was created first, Iman or the intellect?
say: The intellect was created before Iman, because the
intellect is a proof against Allahs creation. With it the proof is
established, and by it self-management is possible, for it is the
vizier of the soul and the interpreter of the heart. Because of it,
divine reckoning and punishment occur, and by means of it,
one enters either the Garden or the Hellfire.

The Eighth Question

If you are asked What is incumbent upon the Shaykh with
respect to the spiritual aspirant [murid], and what is incumbent
upon the spiritual aspirant with respect to the Shaykh? say:

Three things are incumbent upon the Shaykh: putting the

aspirant through spiritual wayfaring in the beginning,
delivering him in the end, and tending carefully to the flock.
And likewise there are three things incumbent upon the
aspirant: complying with the Shaykhs orders, concealing his
secret, and revering his rank.

The Ninth Question

If you are asked How many categories does propriety [adab]
have? say: Propriety has three categories: propriety with
Allah, propriety with the Shaykh, and propriety with those who
observe propriety.

The Tenth Question

If you are asked How many categories does disbelief [kufr]
have? say: Disbelief has four categories: disbelief in Allah,
disbelief in Allahs promise, disbelief in Allahs threat, and
disbelief in the Prophets. The conditions for disbelief are four:
associating partners with Allah [shirk billah], associating partners
with the Messenger s [shirk bi al-Rasul], abandoning the

prescribed prayer out of denial of its obligation, and objecting

to the law of the Prophet s.

The Eleventh Question

If you are asked How many categories does ignorance [jahl]

have? say: Ignorance has two categories: compound ignorance
[jahl murakkab] and simple ignorance [jahl basit]. The former is to
believe about a thing that is contrary to how it really is, and the
latter, unlike compound ignorance, is a simple lack of
comprehension regarding a thing.

The Twelfth Question

If you are asked What are the conditions of Iman? say: Iman
has ten conditions: fear of Allahs punishment, hope in Allahs
grace, love for Allahs friends, hatred for Allahs enemies,
yearning for Allahs beatific vision, reverence for those whom
Allah has honored, scorn for those who are indifferent to Allah,
satisfaction with Allahs preordainment, wariness of Allahs
plotting [makr], and gratitude for Allahs bounties.

The Thirteenth Question

If you are asked How many categories does faith have? say:
Faith is divided into five categories: [1] imprinted faith, which
is the faith of the angels (and it neither increases nor
decreases), [2] acquired faith, which is the faith of the believers
(and it increases with obedience and decreases with
disobedience), [3] infallible faith, which is the faith of the
Prophets (it neither increases nor decreases), [4] halted faith,
which is the faith of innovators from the Umma of Muhammad
s, and [5] rejected faith, which is the faith of the disbelievers
among the Jews and Christians and others.

The Fourteenth Question

If you are asked From where is the word wudu derived? say:
Wudu is derived from the word wadaah [illumination]. Now,
wadaah stems from cleanliness [nazafa]; cleanliness stems from
temperance [iffa]; temperance stems from gnosis [marifa];
gnosis stems from learning; learning stems from the intellect
[aql]; and the intellect is a gift bestowed by Allah, the Exalted
and Sublime.

The Fifteenth Question

If you are asked Does Allah exist within concrete entities
[physically] or does He exist conceptually? say: If you say that
He exists within a concrete entity then you are guilty of
disbelief [kufr], and if you say that He exists conceptually then
you are also guilty of disbelieffor if He existed within
concrete entities He would be looked upon [seen], and if He
existed conceptually He would be limited. The correct thing is
for you to say that He exists everywhere.

The Sixteenth Question

If you are asked Is iman acknowledgement [iqrar] or guidance

[hidaya]? say: It is both. Acknowledgement is the act of the
servant, and guidance is the act of the Lord.

The Seventeenth Question

If you are asked Is iman gatheredness [jama] or separation

[tafriq]? say: It is gatheredness from Allah and separation with

respect to creation, and gatheredness in the heart and

separation upon the bodily limbs.

The Eighteenth Question

If you are asked Are you outside of Islam, or is Islam outside
of you? say: I am in Islam, and Islam is inside of me.

The Nineteenth Question

If you are asked On the night of the miraculous journey [Isra],

did the Messenger [of Allah s] witness the Lord with his
physical eyes [only] or with the eye of his heart and his physical
eyes together? say: He witnessed Him with the eye of his
heart and his physical eyes, there being no veil between him and
Allahindeed he [s] was [as Allah said] at a distance of two bows
lengths or nearer.

The Twentieth Question

If you are asked How many categories of hearts are there? say:
Hearts are divided into three categories: a slaughtered heart

[qalb madhbuh], an outcast heart [qalb matruh], and an expanded

heart [qalb mashruh]and some add another category, a
lacerated heart [qalb majruh], which is the heart of an apostate.
Other categories of hearts include: a knowing heart, a penitent
heart, and an avid heart. The knowing heart is the heart that is
attached to gnosis of Allah; the penitent heart is the heart that
is attached to the Hereafter; and the avid heart is the heart that
is attached to the lower world. With regard to the other hearts:
the slaughtered heart is the heart of a disbeliever; the outcast
heart is the heart of the hypocrite; and the expanded heart is
the heart of the believer.

The Twenty-first Question

If you asked Are there one or two types of intellect? say:

There are two types of intellect: the bestowed intellect and the
acquired intellect. The bestowed intellect is the intellect that
Allah Most High gives to His knowing servants, by which they
distinguish truth from falsehood. The acquired intellect is what
is gained through learning from the masters.

The Twenty-second Question

If you are asked What is the definition of intention [niyya]?

say: In reality, it is a ruling that pertains to a specific time and
place, with a preconditioned method and laudable aim. For it
to be sound three things must be observed: purpose [qasd],
certainty [yaqin], and specification of it [the act] as an
obligation [farida]. Its reality is to intend X and Y
simultaneously. Now, if there is a slight delay [between the
two] then it is called resolve [azm]. The ruling on the
intention is that it is obligatory. Its locus is the heart and its
time is in the beginning of the devotional acts. Its method is to
distinguishfor you to distinguish between Zuhr and Asr, for
instance. Its conditions are [1] that it manifest between the A
of Allah and the r of akbar [when saying Allahu akbar in the
opening of the prayer], and [2] that you intend the act for the
sake of the Creator and not creation, and [3] that you specify
whether the action is obligatory or supererogatory.
The Twenty-third Question
If you are asked Is it [the intention] a passing thought [khatira]
or is it settled? say: In the Law it is considered a khatira

because it is to be observed by the heart during the times of

prayer, but in reality it is settled and does not leave the heart.

The Twenty-fourth Question

If you are asked Is it [the intention] an accident [arad] or

substance [jawhar]? say: It is an accident among accidents
and the accident of something is its coloring.

The Twenty-fifth Question

If you are asked Is the intention an accident with respect to

the Creator, or is it an accident with respect to creation? say:
It is an accident with respect to creation only, and not an
accident with respect to the Creator, because Hethe Exalted
and Sublimeis transcendent beyond all things and Selfsufficient and free of need from all things.

The Twenty-sixth Question

If you are asked What did our master Muhammad s say in

the closing supplication of the prayer before Jibril e

descended and revealed to him the tahiyyat greeting? say: He

would recite the pious and abiding [al-baqiyat al-salihat] phrases,
which are Exalted is Allah beyond imperfections [subhanAllah],
all praise is due to Allah [al-hamdulilLah], there is no god but
Allah [la ilaha illa Allah], Allah is the Greatest [Allahu akbar], and
there is no might or power save by Allah, the Exalted and
Magnificent [la hawla wa la quwwata illa bil-Lah al-Ali al-Azim]. He
would also send prayers and salutations upon himself directly
and his prayer was [always] correct and complete.

The Twenty-seventh Question

If you are asked Where does a believers iman go after he passes

on to Allahs mercy [i.e., after he dies]? say: If you reply that
it goes with his soul [ruh] you have lied, and if you say that it
remains with his corpse you have lied as well. What is correct is
for you to say that faith is a light that is connected to the body
and the soul, just as the sun is in the heavens and its light is on
the earth.

The Twenty-eighth Question

If you are asked How many obligations are due upon the
person who reaches the age of maturity? say: There are eight
obligations: to know Allah (Exalted and Sublime is He), to
know the Messenger s, to know what he brought [of beliefs],
to have knowledge [of ones legal duties], to practice [that
knowledge], and to know Islam, certainty, and sincerity.

The Twenty-ninth Question

If you are asked What are the pillars of Islam? say: There are
sixteen [fifteen?] pillars: [1] the testification that there is no
god but Allah, who is Alone and without partner, and [2] the
testification that Muhammad is His servant and Messenger,
[3] the establishment of the prayer, [4] the payment of Zakat,
[5] the fast in the month of Ramadan, [6] pilgrimage to Allahs
Inviolable House (for those who are able), [7] jihad in the way
of Allah, [8] the full bath taken after intimate relations [ghusl],
[9] the enjoinment of the good and [10] forbiddance of evil,
[11] love for the righteous and [12] enmity for the wrongdoers,
[13] subduing of anger [14] and pardoning of boorish behavior,
and [15] kindness toward slaves.

The Thirtieth Question

If you are asked What is the obligation that knowledge of

which is also an obligation? say: Knowledge of Allah Most
High.

The Thirty-first Question

If you are asked Who is the one in whom it is obligatory to

have faith, and who [at the same time] brought that
obligation? say: It is Muhammad s.

The Thirty-second Question

If you are asked What is the obligation by which the obligatory
is established? say: Seeking knowledge.
The Thirty-third Question
If you are asked What is the obligation that is encompassed in
another obligation? say: The full bath taken after intimate
relations [ghusl].

The Thirty-fourth Question

If you are asked What is the sunna that stands in place of the
obligation say: The wudu that is performed prior to the full
bath [ghusl].

The Thirty-fifth Question

If you are asked How should one face the Qibla? say: He
should face it while observing three obligations and one sunna.
The obligations are: having an intention, facing the Qibla, and
uttering the opening takbir. The sunna of it is to raise the hands
at the time of the opening takbir.

The Thirty-sixth Question

If you are asked What is the difference between a Messenger,

a Prophet, and a saint? say: A Messenger is free human male
who has reached forty years of age and who has received,
through divine revelation, a law that he is ordered to convey to
others. A Prophet is a free human male who has reached forty

years of age and who has received, through divine revelation, a

law that he is not ordered to convey to others. A saint is one
whose states, statements, and actions are in accordance with
the Book, the Sunna, and consensus [ijma]. These states refer
to the states of the heart; the statements refer to statements
upon the tongue; and the actions refer to actions of the bodily
limbs. The Book referred to here is the Book of Allah; the
Sunna refers to the wont of His Prophet Muhammad s; and
the consensus refers to the unanimous agreement of the Imams
and scholars.

The Thirty-seventh Question

If you are asked What are the conditions of invocation

[dhikr]? say: Its conditions are four: seeking the Real [Allah],
turning away from creation, visualising your Shaykh in front of
you, and remaining still like an unmoving corpse.

The Thirty-eighth Question

If you are asked Which comes first, will or command? say:

Will comes before command, as the Most High said, When He
wills something He says only to it Be and it is.

The Thirty-ninth Question

If you are asked Is mercy [rahma] created or uncreated? say:
It is created.

The Fortieth Question

If you are asked What is the difference between the Creator
and the created? say: The Creator is neither composite nor
divisible, and He has no opposite [didd]He is Allah, the One,
Exalted and Transcendent is He! As for the created things,
they are composite and divisible into parts, and they are in utter
need, and have an opposite, which is extinction.

The Forty-first Question

If you are asked How many types of passing thoughts
[khawatir] are there? say: There are five types of passing

thoughts. There are the passing thoughts that come from

Satanand he enjoins naught save sinfulness, tumult, error,
and misgivings. Then there are the passing thoughts that come
from the ego [nafs], and it enjoins naught save base passions and
evil acts. Then there are the passing thoughts that come from
an angel, and an angel enjoins naught save obedience and
goodness. There are passing thoughts that come from creation
[humans], and they enjoin naught save cravings. And then
there are passing thoughts that come from the Creator
(Glorified and Exalted is He!)and He is a Merciful Lord
who conceals [faults]. To Him is the creation and the
command, Sublime and Exalted is He!

The Forty-second Question

If you are asked What is the definition of a faqir? say: A faqir
is defined by four things: by the inculcation of Allahs character
within himself [al-takhalluq bi akhlaqi-lLah], by compliance with
Allahs commands, by remaining in a state of expansion
through richness in Allah, and by gaining victory over his ego
out of shyness before Allah.

The Forty-third Question

If you are asked What are the conditions for one to be a faqir?
say: The word faqir consists of four letters: fa, qaf, ya, and ra.
The fa stands for his fleeing [firar] from selfish interests; the
qaf stands for his contentment [qanaa] with the provision he is
granted; the ya stands for his relinquishment [yas] of craving
what others possess; and the ra stands for his satisfaction [rida]
with what is decreed for him or against him.

The Forty-fourth Question

If you are asked How many types of faqirs are there? say:
There are four types of faqirs. [1] There is the faqir of spiritual
state and statement, and he is the knower of Allah who is made
to tread the path of guidance. [2] There is the faqir of spiritual
state only (and not statement), and he is the one who is
enraptured [majdhub]. [3] There is the faqir of statement only
(and not spiritual state), and he is of those who say with their
tongues what is not in their hearts. [4] And there is the faqir
bereft of both spiritual state and statement, and he is the one
who is void of all goodness.

The Forty-fifth Question

If you are asked What are the conditions for one to be
described as rational [aqil]? say: There are three conditions:
he must have self-control when angry, self-control when
confronted with desires, and he must leave that which does not
concern him, even though he is fully capable of engaging in it.
The Forty-sixth Question
If you are asked How can a saint be recognized? say: A saint
can be recognized by five things: sound knowledge about Allah
Most High and His Messenger [s], sound spiritual taste, lofty
spiritual ambition, discerning spiritual insight, and a
contended soul.

The Forty-seventh Question

If you are asked What is the condition of an enraptured
person [majdhub]? say: The enraptured person is one whom
Allah has pulled away from the shadows of darkness and into
the light; whom Allah has rescued from heedlessness and

delivered unto wakefulness; whom Allah has moved from the

station of striving to the station of witnessing; and whom He
has plunged into the sea of His divine outpouring and brought
to the station of intimacy.

The Forty-eighth Question

If you are asked What are the prerequisites of a jurist [faqih]?
say: The word faqih consists of four letters: fa, qaf, ya, and ha.
The letter fa stands for his understanding [fahm] of the Life to
Come and his profound knowledge of the religion. The letter
qaf stands for his fulfilment [qiyam] of what Allah has made
obligatory upon him. The letter ya stands for his certainty
[yaqin] that his sole focus is Allah. And the letter ha stands for
his fleeing [harib] from Allahs chastisement and return to
Him.

The Forty-ninth Question

If you are asked How many categories does invocation [dhikr]

have? say: Invocation has three categories: Nasut, Lahut, and
Malakut.1

The Fiftieth Question

If you are asked What are the fruits of invocation? say: Its
fruits are three things: [1] deliberateness [tahdid], affirmation of
divine unity [tawhid], and experiential affirmation of Allahs
oneness [tafrid], [2] ultimate reality, and [3] giving of ones soul
freely in obedience to Allah Most High.

Regarding the terms Nasut, Lahut, and Malakut, Sidi Ahmad b. Ibn Ajiba

says in his lexicon of Sufi terms Miraj al-tashawwuf:

The Mulk (Kingdom) is the sensory aspect of existence, the

Malakut (Sovereign Realm) is what is concealed in it of
spiritual meanings. . .The Nasut [human nature] is the sensory
aspect of the vessels [awani], while the Lahut [divine nature]
refers to the secrets of their meanings. Thus the Nasut
pertains to the Mulk, and the Lahut pertains to the Malakut.

(Ahmad Ibn Ajiba, Miraj al-tashawwuf ila haqaiq al-tasawwuf, 5859.)

The Fifty-first Question

If you are asked What was Allahs Name before the existence
of created beings? say: His Name was Allah, since He has
said, He is Allah, besides whom there is no other god.

The Fifty-second Question

If you are asked What is the meaning of Islam? say: Islam

means surrender [istislam]; surrender means submission
[inqiyad]; submission is following [ittiba]; and following means
compliance

to

Allahs

command,

avoidance

of

His

prohibitions, truthfulness in the heart, and good-mannered

speech upon the tongue.

The Fifty-third Question

If you are asked What are the foundations of Islam? say: The
foundations of Islam are five: [1] maturity, [2] intellect, [3]
uttering the testimony There is no god but Allah and [4]
Muhammad is Allahs Messenger, and [5] ensuring that both

are said in succession without interruption, unlike what is

required of the adolescent.

The Fifty-fourth Question

If you are asked What are the branches of Islam? say: The
branches of Islam consist of fifty issues, all of which are
encompassed by seven principles:

[1] Holding fast to the Book of Allah Most High, [2] emulating
the Sunna of Allahs Messenger s, [3] keeping ones self from
harming others, [4] consuming what is lawful [halal] and
avoiding what is unlawful [haram], [6] redressing wrongs done
to others, and [7] repentance from neglect of the Prophetic
Sunna.

These are followed by five things:

[1] having a deep understanding of the religion, [2] possessing
strength in certitude, [3] giving charity in times of scarcity, [4]
having strength borne from weakness, [5] and pardoning others
when one is able to exact retribution.

And these are followed by five things:

[1] having love for the Majestic [Allah], [2] following the
Divine Revelation, [3] fearing a change of heart, [4] readying
ones self for journey of death, and [5] faith in what the
Messenger s has brought.

And these are followed by five things: [1] knowing Allah Most
High, [2] knowing the stratagems of Satan, [3] striving against
the ego, [4] being sincere in good deeds, [5] and being in
conformity with the Prophetic Sunna.

And these are followed by five things: [1] love for ones
brethren, [2] upholding the rights of ones neighbors, [3]
shunning slander, [4] detesting the plots of Satan, [5] and
giving charity with the intention of lengthening ones life.

And these are followed by five things: [1] seeking refuge with
Allah, [2] having truthfulness with Allah, [3] relying upon
Allah, [4] fearing Allah and being grateful to Him, [5] and
sincerely obeying Allah.

And these are followed by five things:

[1] having pity for the poor, [2] being compassionate with those
who strive, [3] distancing ones self from those who lead others
astray, [4] yearning in the religion, [5] and keeping a firm
connection with the devout servants and righteous people who
do pious works.

The Fifty-fifth Question

If you are asked What are the rulings of Islam? say: Islam
has five rulings: [1] speaking a truthful word, [2] performing
acts of obedience, [3] keeping promises, [4] ruling with justice,
[5] and following the Prophetic Sunna.

The Fifty-sixth Question

If you are asked What are the sources of Islam? say: Islams
sources are five: [1] a source from which all other sources
originateand that is Real [Allah], Glorified and Exalted is
He; [2] a source that brings other sourcesand that is Jibril,
who would come to our master Muhammad s and all other

Messengers with revealed laws; [3] a source to whom comes the

sourcesand that is our master Muhammad s and the
Prophets prior to him; [4] a source from which other sources
branch outand that is the Quran; [5] and then there is a
source to which all sources returnand that is divine unity
[tawhid].

The Fifty-seventh Question

If you are asked What are the prerequisites for being among
the Sufis? say: The Sufi is the one whose inner-self is purified,
whose spiritual vision is illumined, whose spiritual ambition is
lofty, whose wisdom is articulated, and whose spiritual rank is
exalted. The Sufi is the one who learns sacred knowledge and
teaches it to others, and who seeks it from Allah and no one
else. The Sufi must adopt the quality of satisfaction [with the
Divine], and must tread the path and tend carefully to his travel
companion, guidance, and spiritual realization. He must do
good works and shun evil deeds. He must limit mundane
fraternization. He must exert himself in pious and elevated
deeds, and must show propriety [adab] with his Shaykh and his

brethrensafeguarding his heart and overpowering his satanic

consort. He must never criticize his Shaykh. He must have a
clean heart toward the brethren and treat them well.

The Fifty-eighth Question

If you are asked What is the path of the People of Allah? say:
It is the path that consists of preventing the self from
everything that it craves, averting ignorance by knowledge,
speaking with understanding, and seeking aid through the
remembrance of Allah, the Exalted and Sublime.

The Fifty-ninth Question

If you are asked What is love? say: Love is a seed that sprouts
from the soil of heartswere it placed in the oceans they would
boil over, and were it placed atop mountains they would vanish,
and were it placed upon trees they would become engulfed in
flames, and were it placed in hearts they would be ripped to
shreds. This seed of love is two types: a type that is for Allah
(and it is the type that is connected), and a type that is for other
than Allah (and it is the type that is disconnected).

The Sixtieth Question

If you are asked What are the principles of divine unity

[tawhid]? say: The principles of divine unity are four: [1]
Saying He is Allah, the One. . . negates multiplicity and number;
saying Allah, the Eternally Self-subsistent. . . negates partnership,
similarity, and opposites; saying He neither begets nor is He begotten.
. . negates [intrinsic] cause and effect; and saying and there is
nothing whatsoever like unto Him negates resemblance and
likeness.

The Sixty-first Question

If you are asked What is the meaning of La ilaha illa Allah? say:
It means there is nothing worshipped in truth except Allah,
who is free of needing anything other than Him, while
everything besides Him is in need of Him.

The Sixty-second Question

If you are asked Is the statement La ilaha illa Allah one of

affirmation or negation? say: It is comprised of both
affirmation and negation. It negates partnership and affirms
faith [in Allah]May Allah make it our final statement and
benefit us with it on the Day of our resurrection and reckoning.
Amin! O Allah! Answer our prayers. And our final call is: all
praises are due to Allah, the Lord of the Worlds!

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