Qurbani: A School of Nearness, Gratitude, and Surrender
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
Al-salāmu ʿalaykum wa-raḥmatullāhi wa-barakātuh.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Bismi-llāhi al-Raḥmāni al-Raḥīm.
إِنَّ الْحَمْدَ لِلَّهِ، نَحْمَدُهُ، وَنَسْتَعِينُهُ، وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا، وَمِنْ سَيِّئَاتِ أَعْمَالِنَا. مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ.
Inna al-ḥamda li-llāh. Naḥmaduhu, wa-nastaʿīnuhu, wa-nastaghfiruhu, wa-naʿūdhu bi-llāhi min shurūri anfusinā, wa-min sayyiʾāti aʿmālinā. Man yahdihi-llāhu fa-lā muḍilla lahu, wa-man yuḍlil fa-lā hādiya lah.
وَأَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ سَيِّدَنَا مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.
Wa-ashhadu an lā ilāha illā-llāhu waḥdahu lā sharīka lah, wa-ashhadu anna Sayyidanā Muḥammadan ʿabduhu wa-rasūluh.
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَىٰ سَيِّدِنَا مُحَمَّدٍ، وَعَلَىٰ آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ.
Allāhumma ṣalli wa-sallim wa-bārik ʿalā Sayyidinā Muḥammadin, wa-ʿalā ālihi wa-aṣḥābihi ajmaʿīn.
أَمَّا بَعْدُ:
Ammā baʿd:
My dear brothers and sisters,
Qurbani Is a School
There are acts of worship that we explain too quickly. We name them, classify them, debate their conditions, and ask whether they are wājib or Sunnah. We ask whether one animal covers one person or one household.
All of that has its place. The law matters. Precision matters. Fiqh matters.
But some acts of worship are not only rules. They are schools. Qurbani is one of those schools.
It is a school of nearness, gratitude, restraint, feeding, family, and surrender. It teaches the hand to give, the tongue to remember, the body to wait, and the home to be generous. It teaches the ego that it is not the master.
Allah Most High gives the matter in one short command:
فَصَلِّ لِرَبِّكَ وَانْحَرْ
Fa-ṣalli li-rabbika wa-nḥar.
“So pray to your Lord and sacrifice.”
Sūrat al-Kawthar, 108:2
Look at the order: prayer first, sacrifice after—and both for your Lord.
Not for culture. Not for pressure. Not for display, family pride, or the annual theater of who bought what. Not for the market of religious self-importance.
For Allah.
Three Words, Three Meanings
Words carry light when we understand them.
Uḍḥiyah: The Sacrifice of the Eid Morning
The more precise Arabic word for the Eid sacrifice is uḍḥiyah—أُضْحِيَةٌ. It is connected to ḍuḥā, the bright morning, because the sacrifice belongs to the day of Eid after the prayer, in the light of morning.
That itself is a lesson. This worship is not hidden in darkness. It is performed after ṣalāh, with the Name of Allah, while food moves from one hand to another: to family, neighbors, the needy, and the forgotten.
Qurbani: An Attempt at Nearness
Then there is qurbani. This is the Persian-Urdu word many of us grew up with, but it comes from the Arabic root of qurb—nearness. Qurbani, therefore, is not merely slaughter. It is an attempt at nearness.
Nearness to Allah through obedience. Nearness to the poor through feeding. Nearness to the Sunnah through following. Nearness to Ibrahim عَلَيْهِ السَّلَامُ through surrender. Nearness to Rasoolullah ﷺ through love.
Hady: An Offering Toward the Sacred Rites
Then there is hady—الْهَدْيُ. Hady is the sacrificial offering connected especially to Hajj and ʿUmrah. It is not exactly the same as the Eid uḍḥiyah. It carries the meaning of an offering sent toward the sacred rites.
These three words teach us three shades of meaning. Uḍḥiyah reminds us of the Eid morning. Qurbani reminds us of nearness. Hady reminds us of the sacred offering connected to Hajj.
Words matter. When a community loses the meanings of its words, it may keep the action but lose the light within it.
The Name of Allah Is the Center
Allah says in Sūrat al-Ḥajj that He appointed for every community a sacrificial rite so that its people might mention the Name of Allah over what He had provided for them (22:34).
So the animal is not the center. The Name of Allah is the center.
The provision is from Allah. The life is from Allah. The permission is from Allah. The gratitude returns to Allah.
Then Allah says:
فَكُلُوا مِنْهَا وَأَطْعِمُوا
Fa-kulū minhā wa-aṭʿimū.
“Eat from it and feed.”
Sūrat al-Ḥajj, 22:36 (quoted portion)
This is the balance of Islam: eat and feed; remember and share; worship and serve; be grateful and be generous.
Some people turn religion into private feeling only. Others turn it into public display only. The Qur’an refuses both.
Eat. Feed. Remember Allah. Be grateful.
Then Allah gives the deepest correction:
لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ
Lan yanāla-llāha luḥūmuhā wa-lā dimāʾuhā wa-lākin yanāluhu al-taqwā minkum.
“Their meat will not reach Allah, nor will their blood, but what reaches Him is your taqwa.”
Sūrat al-Ḥajj, 22:37 (quoted portion)
This verse should be written over every Eid market, every butcher’s shop, every family discussion, and every WhatsApp group in which qurbani becomes status.
The meat does not reach Allah. The blood does not reach Allah. The price does not reach Allah. The Instagram post does not reach Allah. The family comparison does not reach Allah.
Your taqwa reaches Him.
This does not make the sacrifice small. It saves the sacrifice from being misunderstood. The act matters, but the act must carry servitude to Allah.
The Prophetic Practice: Mercy Without Burden
Rasoolullah ﷺ sacrificed. Sayyiduna Anas ibn Mālik رَضِيَ اللَّهُ عَنْهُ narrated that the Prophet ﷺ sacrificed two horned, light-colored rams. He mentioned the Name of Allah, pronounced the takbīr, and slaughtered them with his own blessed hand.
Narrated in Ṣaḥīḥ al-Bukhārī 5558 and 5565.
In our South Asian languages, many say dumba or domba. The Prophetic Arabic wording is kabsh—a ram. Two rams are kabshayn.
Why did the Prophet ﷺ sacrifice two? Not because every household must slaughter two. That would be to misunderstand the Sunnah. The reports are commonly explained as including his blessed household in one offering and his Ummah in the other.
In the beautiful duʿā narrated in the reports, he said:
بِسْمِ اللَّهِ، اللَّهُمَّ تَقَبَّلْ مِنْ مُحَمَّدٍ، وَآلِ مُحَمَّدٍ، وَمِنْ أُمَّةِ مُحَمَّدٍ
Bismi-llāh. Allāhumma taqabbal min Muḥammadin, wa-āli Muḥammadin, wa-min ummati Muḥammadin.
“In the Name of Allah. O Allah, accept from Muhammad, the family of Muhammad, and the Ummah of Muhammad.”
Narrated by ʿĀʾishah; Ṣaḥīḥ Muslim 1967.
This is love. Rasoolullah ﷺ did not forget to include his Ummah at the moment of sacrifice. This is shafāʿah (شَفَاعَةٌ): joining us in his devotion. His worship was not individualism. His nearness included others. His qurbani carried mercy.
The Prophet ﷺ was teaching us that the head of a home worships with the family in mind, and the leader of an Ummah worships with the people in mind.
But the ordinary household does not need two rams to imitate him. The lesson is not luxury. The lesson is mercy.
Sayyiduna Abu Ayyub al-Ansari رَضِيَ اللَّهُ عَنْهُ was asked how qurbani was performed in the time of Rasoolullah ﷺ. He said that a man would sacrifice one sheep for himself and the people of his household; they would eat from it and feed others.
Jāmiʿ al-Tirmidhī 1505; graded ḥasan ṣaḥīḥ by al-Tirmidhī.
That is the balance. Do not make the Sunnah small. Do not make it burdensome either.
Prayer First, Then Sacrifice
The Sunnah order of Eid is clear: pray first, then slaughter.
The Prophet ﷺ said that whoever slaughtered before the Eid prayer should slaughter another animal in its place. This teaches us that good intention alone is not enough.
Ṣaḥīḥ al-Bukhārī 5561–5562.
The first act of Eid al-Adha is not meat. The first act is ṣalāh. Then comes sacrifice. Then eating. Then feeding. Even appetite is trained.
On Eid al-Fitr, we eat before prayer to show that Ramadan has ended and that fasting on that day is not permitted. On Eid al-Adha, the day begins with worship, and then the table opens.
The body learns: I do not eat first. I worship first.
This is character training. This is how Islam educates the whole human being: the mind, heart, hand, tongue, stomach, family, and community.
The Ten Days Before the Sacrifice
Qurbani is not an isolated event. It is the crown of the first ten days of Dhul Hijjah.
Allah swears by the ten nights:
وَلَيَالٍ عَشْرٍ
Wa-layālin ʿashr.
“By the ten nights.”
Sūrat al-Fajr, 89:2 (quoted portion)
Many early scholars understood these to be the first ten nights of Dhul Hijjah. These are not ordinary days. In them, ordinary deeds become weighty: prayer, charity, dhikr, fasting, service, repentance, and kindness.
For the virtue of good deeds in these ten days, see Ṣaḥīḥ al-Bukhārī 969.
So do not reduce Dhul Hijjah to the animal.
The animal is the public sign at the end, but the ten days are the private training before the sign. Before the qurbani of the animal, there must be the qurbani of the ego. Before the meat is divided, the heart must be softened.
Before the knife is lifted, the tongue must say:
اللَّهُ أَكْبَرُ
لَا إِلَٰهَ إِلَّا اللَّهُ
الْحَمْدُ لِلَّهِ
Allāhu akbar.
Lā ilāha illā-llāh.
Al-ḥamdu li-llāh.
The house should hear takbīr. The children should hear takbīr. The kitchen, the car, and the road should hear takbīr. The heart should hear takbīr. The ego should hear takbīr until it finally learns that Allah is greater.
Greater than wealth. Greater than appetite. Greater than pride, family pressure, and the desire to be seen.
A Quiet Sunnah of Restraint
For the person who intends to offer the sacrifice, there is also a quieter Prophetic instruction: when Dhul Hijjah begins, that person holds back from cutting their hair and nails until the sacrifice is offered.
Narrated by Umm Salamah; Ṣaḥīḥ Muslim 1977d and parallel narrations.
This is a small act, but it carries meaning.
The person is not in iḥrām and is not in Makkah or standing on Arafah. They may be at home, at work, in school, or within the ordinary routine of life. Yet even their hair and nails enter into a quiet solidarity with the season of Hajj.
Islam teaches through great acts and small acts: through ṣalāh and sacrifice; fasting and feeding; words and silence; giving and waiting.
The Gift of Yawm Arafah
The fast of Yawm Arafah for the person not performing Hajj is one of the great gifts of these days. The Prophet ﷺ taught that fasting the Day of Arafah expiates the sins of the previous year and the coming year.
Ṣaḥīḥ Muslim 1162b.
One day. Two years of mercy.
But do not make fasting mechanical. Fasting is not a coin dropped into a machine of reward. It is hunger that teaches need, restraint that teaches mastery, and silence in the body so the soul can hear.
The person who fasts Arafah should emerge softer: more repentant, grateful, merciful, and aware that Allah’s mercy is wider than our small record of deeds.
One Person or One Household?
Now we come to the question that returns every year: Is qurbani required from every adult, or is one qurbani enough for a household?
This question must be answered with knowledge and adab. There are two defensible fiqh models.
The Hanafi Model: An Individual Duty for Each Eligible Adult
In the Hanafi school, qurbani is wājib upon each eligible person: a Muslim who is mature, sane, resident, and financially able—someone who owns nisāb-level surplus wealth beyond basic needs and debts.
Under this view, the obligation is individual.
If the husband has nisāb and the wife does not, the husband gives one qurbani. If both husband and wife have nisāb, each has a duty. If an adult son living with his parents has nisāb, he has his own qurbani duty. If an adult daughter has wealth above nisāb, she has her own duty.
In this view, the kitchen does not decide the obligation. One kitchen, two kitchens, the same table, or different tables may describe family life, but they do not decide the legal duty in Hanafi fiqh. The legal question is: who is individually eligible?
One sheep or goat counts as one person’s qurbani. A cow or camel may be shared in as many as seven valid shares. A father, husband, son, or another family member may pay for someone else, but the intention should be clear: this is the qurbani of that person.
So when people say, “Every adult must give qurbani,” the more careful wording is: every eligible adult who meets the conditions. A careless sentence can burden the poor. A precise sentence protects the mercy of the Shariʿah.
The Majority Model: One Uḍḥiyah for a Genuine Household
In the well-known positions of the Maliki, Shafiʿi, and Hanbali schools, uḍḥiyah is a strongly emphasized Sunnah, not an individual wājib upon every eligible adult in the same way.
Under this view, one uḍḥiyah may cover a genuine household when the intention includes them.
This is supported by the report of Abu Ayyub al-Ansari رَضِيَ اللَّهُ عَنْهُ, who described how, in the time of Rasoolullah ﷺ, a man would sacrifice a sheep for himself and the people of his household; they would eat from it and feed others.
This view is also supported by the Prophet’s own duʿā over his sacrifice, in which he asked Allah to accept from Muhammad ﷺ, the family of Muhammad ﷺ, and the Ummah of Muhammad ﷺ.
So the majority approach is not laziness, neglect, or an attempt to avoid worship. It is a valid fiqh model with its own evidences.
What Is a Household?
This is where people must be wise.
A household is not only a surname, one building, or a group of people who gather on Eid. It has signs: shared maintenance, meals, responsibility, domestic life, care, and intention.
This is why people often speak about a separate kitchen. A separate kitchen is not a universal classical legal rule.
The stove is not the Shariʿah. But the stove can be a sign.
A separate kitchen may point to separate expenses, family management, meals, and household responsibility.
Under the Hanafi view, the kitchen test should not decide the matter; count eligible adults. Under the majority view, the kitchen may help reveal whether there is one genuine household or two separate households.
If two married brothers live in the same building but each has his own budget, cooking, expenses, and family management, then under the majority view it is better to treat them as two households. Each household should offer its own uḍḥiyah if able. Under the Hanafi view, count the eligible adults individually.
If a father supports his wife, children, and dependent parents in one home, and they live as one domestic unit, then under the majority approach one uḍḥiyah can cover the household Sunnah if intended for them. Under the Hanafi approach, each adult who independently owns nisāb has a separate duty.
If a wife has her own wealth above nisāb, then in Hanafi fiqh she has her own qurbani duty. Under the majority view, the household uḍḥiyah can cover the household Sunnah if she is included in the intention, though she may offer her own if she is able and wishes to draw nearer to Allah.
If adult earning children remain genuinely part of the same domestic household, the majority view can allow one uḍḥiyah for the household. If they run independent expenses and their own household life, separate uḍḥiyah is more fitting. Under the Hanafi view, each adult child with nisāb gives separately.
Difference Without Cruelty
My dear brothers and sisters, this is not a place for fighting. It is a place for taqwa.
To follow the Hanafi school is not harshness. To follow the majority position is not laziness. Both have evidence. Both have scholars. Both have principles.
Truth requires knowledge. Beauty requires adab. Goodness requires mercy.
The Shariʿah was not sent to make worship ugly. The Sunnah was not sent to make families bitter. Qurbani was not given so that Eid would become an audit of who paid and who did not.
I believe our communities must stop turning Sunnah into pressure, pressure into culture, culture into competition, and competition into silent cruelty toward those who cannot afford to keep up.
Look at the wisdom of the Rightly Guided Caliphs. They preserved the Eid order: prayer first, khutbah after. It is also reported that Sayyiduna Abu Bakr and Sayyiduna Umar رَضِيَ اللَّهُ عَنْهُمَا were careful not to let people confuse Sunnah with farḍ; on some occasions, they did not offer the sacrifice lest people assume that it was obligatory.
Reported by al-Bayhaqī from Ḥudhayfah ibn Usayd; also discussed by al-Nawawī in al-Majmūʿ.
This is leadership. Sometimes a leader teaches by doing; sometimes a leader teaches by preventing confusion. They understood people. They knew that public religious acts can be misunderstood when performed by those in authority. So they guarded the Ummah.
This is a lesson for parents, teachers, imams, community leaders, and heads of households. Do not use your religious seriousness to crush people. Do not use your wealth to shame people. Do not use your knowledge to win arguments. Use it to bring people nearer to Allah.
The School of Ibrahim
The sacrifice of Eid is tied to Ibrahim عَلَيْهِ السَّلَامُ. Why?
Because Ibrahim عَلَيْهِ السَّلَامُ obeyed when obedience tore through the heart.
Allah did not need the blood. Allah did not need the meat. Allah wanted surrender.
Ibrahim عَلَيْهِ السَّلَامُ placed Allah above what was most beloved. Ismaʿil عَلَيْهِ السَّلَامُ responded with submission. A family became a sign for the whole Ummah.
Most of us are not being asked to place our dearest human love on an altar. But we are being asked a smaller version of the same question:
Can you give up something? Can you obey before you fully understand? Can you place Allah above appetite, wealth, pride, display, and the need to be seen?
Can you let your worship feed someone else? Can you remember that the meat does not reach Allah—and that the taqwa does?
What Our Children Should See
Let qurbani teach our children. Let them see that Islam is not only rules memorized, but character lived. Let them see adults give without showing off, food shared with dignity, and scholars respected even when they differ. Let them see family decisions made calmly, the poor honored rather than treated as an afterthought, and Eid understood not only as clothes and food, but as worship, service, and gratitude.
A child who sees qurbani properly learns many things at once.
The child learns that Allah provides and that wealth must move. The child learns that meat is not wasted and that animals are not toys. The child learns that sacrifice is not cruelty, but worship under the Name and permission of Allah. The child learns that the poor have a right to joy and that the family table should have room for others.
This is how Islam builds the whole child: truth in the mind, beauty in the soul, goodness in the hand.
A Simple Order for Practice
The simple order is this:
- Enter the ten days with seriousness.
- If you intend to offer the sacrifice, hold back from cutting your hair and nails until it is done.
- Increase good deeds. Fast if you can, especially on Arafah if you are not performing Hajj.
- Fill the house with takbīr, taḥmīd, and tahlīl.
- On Eid, pray first. Do not rush the sacrifice before the prayer.
- Slaughter in the Name of Allah. Say Allāhu akbar.
- Eat from it and feed others.
Do not turn it into display. Do not turn it into a burden. Do not turn it into a meat festival without remembrance or a legal argument without beauty.
For a Hanafi household, the safer and school-consistent answer is that each nisāb-owning eligible adult gives a separate qurbani or a separate valid share.
For those following the majority position, one uḍḥiyah for a genuine household is valid, and separate financially independent family units should each offer their own if able.
For mixed families and mixed communities, speak with gentleness.
Follow your madhhab consistently. Respect those who follow another valid view. For those who can afford it without harm, giving one share per eligible adult is a cautious route that satisfies all views—but let it be done with humility, not superiority.
Because Allah does not need our meat.
Allah wants our taqwa.
أَقُولُ قَوْلِي هَذَا، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ، فَاسْتَغْفِرُوهُ، إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.
Aqūlu qawlī hādhā, wa-astaghfiru-llāha lī wa-lakum, fa-staghfirūhu, innahu huwa al-Ghafūru al-Raḥīm.
Second Khutbah: The Sacrifice of the Ego
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَالصَّلَاةُ وَالسَّلَامُ عَلَىٰ سَيِّدِنَا مُحَمَّدٍ، وَعَلَىٰ آلِهِ وَصَحْبِهِ أَجْمَعِينَ.
Al-ḥamdu li-llāhi Rabbi al-ʿālamīn, wa-l-ṣalātu wa-l-salāmu ʿalā Sayyidinā Muḥammadin, wa-ʿalā ālihi wa-ṣaḥbihi ajmaʿīn.
My dear brothers and sisters,
The animal is sacrificed once. But the ego must be sacrificed again and again.
The qurbani of the tongue is to sacrifice harsh speech. The qurbani of the ego is to sacrifice the need to win every argument. The qurbani of wealth is to give for Allah without display. The qurbani of the home is to bring mercy where there was tension. The qurbani of the community is to feed the needy and preserve brotherhood.
Sacrifice arrogance. Sacrifice stinginess. Sacrifice envy. Sacrifice anger that burns the home. Sacrifice the habit of judging others before judging yourself. Sacrifice the need to appear religious while forgetting to be kind.
When we buy the animal, let it be with ḥalāl earnings. When we make the intention, let it be for Allah alone. When we divide the meat, let the poor have a share. When we speak to our families, let mercy have a share. When we teach our children, let meaning have a share.
Do not reduce qurbani to meat distribution. Make it a lesson in life.
Let the home learn gratitude. Let the child learn generosity. Let the wealthy learn humility. Let the poor be honored. Let the community learn adab. Let the heart learn nearness.
The Qur’an says:
لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ
Lan yanāla-llāha luḥūmuhā wa-lā dimāʾuhā wa-lākin yanāluhu al-taqwā minkum.
“Their meat will not reach Allah, nor will their blood, but what reaches Him is your taqwa.”
Sūrat al-Ḥajj, 22:37 (quoted portion)
That is the heart of the matter. Everything else is arrangement.
May Allah make these days days of repentance, generosity, remembrance, and nearness.
May Allah accept our prayer, sacrifice, fasting, feeding, and restraint.
May Allah reward those who offer qurbani.
May Allah reward those who wish to offer but cannot afford it.
May Allah protect the poor from shame and the wealthy from pride.
May Allah place love between husbands and wives, parents and children, brothers and sisters.
May Allah guide us to follow the scholars with adab and to worship Him with sincerity.
May Allah save us from religious vanity and give us the quiet taqwa that reaches Him.
اللَّهُمَّ تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ.
اللَّهُمَّ اجْعَلْنَا مِنَ الْمُتَّقِينَ.
اللَّهُمَّ أَصْلِحْ بُيُوتَنَا، وَأَصْلِحْ قُلُوبَنَا، وَأَصْلِحْ أُمَّتَنَا.
اللَّهُمَّ ارْزُقْنَا صِدْقَ إِبْرَاهِيمَ، وَتَسْلِيمَ إِسْمَاعِيلَ، وَرَحْمَةَ مُحَمَّدٍ ﷺ.
اللَّهُمَّ اجْعَلْ قُرْبَانَنَا قُرْبًا إِلَيْكَ، وَاجْعَلْ أَعْمَالَنَا خَالِصَةً لِوَجْهِكَ الْكَرِيمِ.
Allāhumma taqabbal minnā, innaka anta al-Samīʿu al-ʿAlīm.
Allāhumma ijʿalnā mina al-muttaqīn.
Allāhumma aṣliḥ buyūtanā, wa-aṣliḥ qulūbanā, wa-aṣliḥ ummatanā.
Allāhumma urzuqnā ṣidqa Ibrāhīm, wa-taslīma Ismāʿīl, wa-raḥmata Muḥammadin ﷺ.
Allāhumma ijʿal qurbānanā qurban ilayka, wa-ijʿal aʿmālanā khāliṣatan li-wajhika al-karīm.
رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ، وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ.
Rabbanā taqabbal minnā, innaka anta al-Samīʿu al-ʿAlīm; wa-tub ʿalaynā, innaka anta al-Tawwābu al-Raḥīm.
“Our Lord, accept from us. Indeed, You alone are the All-Hearing, All-Knowing. And turn to us in mercy. Indeed, You alone are the Accepter of Repentance, the Most Merciful.”
From Sūrat al-Baqarah, 2:127–128
وَصَلَّى اللَّهُ عَلَىٰ سَيِّدِنَا مُحَمَّدٍ، وَعَلَىٰ آلِهِ وَصَحْبِهِ أَجْمَعِينَ.
Wa-ṣallā-llāhu ʿalā Sayyidinā Muḥammadin, wa-ʿalā ālihi wa-ṣaḥbihi ajmaʿīn.
آمِينَ.
Āmīn.
