In accordance with the saying of God's apostle,
the prophet Mumammad,
may prayer and peace be upon him:
"Among acts and good deeds for which a believer
is rewarded after death, a piece of knowledge he has taught and diffused,
a virtuous son he has brought up, an inherited book of Quran he has left,
a mosque or a wayfarer's house he has constructed, a river he has caused
to stream or alms he has handed out of his riches while still healthy and
alive, so that he benefits therefrom in afterlife".
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Introductory :
Praise be to God, whom we thank, seek assistance, ask forgiveness and to whom we repent. We seek refuge with Allah from the wickedness of our soul and the iniquities of our deeds. Let it be said that those guided by Allah shall not be perverted and the misled shall not be guided either.
Prayer and blessings be upon our Master Muhammad the apostle as well as on his household and his companions.
Your Majesty, commander of the believers, most honoured and blessed King Hassan II.
A laudable tradition is still preserved in each of these lectures held in Ramadan. It consists of starting with a Holy Coran verse or a saying quoted from the prophet's tradition reckoning what in these two enshrined sources, Coran and Sunna, pertains to guidance, good wish, wisdom, lawmaking and paves the way for the development of Muslim individuals and Islamic nation.
When our prophet, prayer and blessings be upon him, came as a messenger and delivered, on behalf of God, his trust, he wasn't but a herald to God's order and an illuminating scout. He would address people in order to preach, guide them, deepen their faith, exhort them to good deeds and urge them to obedience. It's therefore appropriate for us, groups and individuals, to refer to the Coran and tradition to infer therefrom goodwill, and try, as far as possible, to comply with guidelines, wise teachings, prohibitions, duties, as well as calls to justice and righteous path contained therein.
Paragraph 1: Money between Misuse and Utility
The Holy text and prophet's tradition dealt with every aspect of life related to Muslim individuals and community. These include economic, social, doctrinal, trendy and behavioural facets. That is why Muslim researchers have to delve into both sources whenever they wish to consider a particular issue.
Concerning today's issue, which deals with (Waqf and development), we had to refer to Holy Coran to ponder thereon, and to the tradition of our prophet, praise and blessings be upon him, to follow the instructions he predicated. I wouldn't like to enumerate verses comprehensively or mention the amount of Hadiths (deeds and sayings of the prophet) related to the subject matter. I would content myself with some of them, which are in fact signposts and means to uncover features we wish to comprehend. It is thanks to these that development was fulfilled in the past and will still be fulfilled, God willing, in present and future.
The aspect we should focus upon is money. First of all, that's God's money. He is the one who bestows rations upon his servants, so when that money is spent or granted for the sake of goodwill, it acquires the status of a pious deed. Which in turn purifies and elevates the soul, and removes stingy and miserly values likely to grip or mix up with human spirit. In order to serve good instead of evilish acts, or again become a utility instead of an ordeal, money has to be offered to people, in such a way as to assist the poor, the indigent, the needy and all those willing to undertake a nation-wise welfare act. That is exactly the purpose for which almighty God, the one and the only, though fortunate and omnipotent, asked his servants bountiful loans so that they have them redoubled and have their sins forgiven.
Paragraph 2: The Quran and Sunnah's Emphasis on Spending Money for Worthy Ends to Promote the Welfare and Progress of Society
In this regard, we can cite number of verses, such as
"O ye who believe! Spend out of the bounties we have provided for you". Or, "by no means shall ye attain righteousness unless ye give freely of that which ye love".
At listening to this verse, one of the companions inferred therefrom the core meaning. He came to the prophet, prayer and blessing be upon him, saying "I would like to give my money in charity". Another holy verse says:
"But it is righteousness to believe in Allah, and the last day, and the Angels and the book, and the messengers, to spend of your substance out of love for him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask and for the ransom of slaves".
Allah, the Great and the Almighty, also said concerning the other side we already referred to:
"your riches and your children may be but a trial: but in the presence of Allah, is the highest reward. So fear Allah as much as you can; listen and obey, and spend in charity for the benefit of your own souls: and those saved from the covetousness of their own souls - they are the ones that achieve prosperity. If ye loan to Allah a beautiful loan, he will double it to your credit and he will grant you forgiveness, for Allah is most ready to appreciate, Most Forebearing, Knower of what is hidden and what is open, exalted in might full of wisdom".
As we will see, our prophet's tradition includes plenty of sayings which make this particular meaning clearer and highlight it in various expenditure modes and obedience manifestations. This includes what the prophet Muhammad, prayer and blessings be upon him, said, "at a man's demise, of all his deeds only three keep attached to him, a sustained charity, a useful knowledge and a son invoking divine care for him". In his exegesis, Nawawi defined "sustained charity" as a religious endowment (Mortmain).
Were believers to abide by these counsels and instructions, and to observe call for goodwill, as expressed in Coran and tradition, they would lift the community they live in from one state to another or one stage to another.
Being among these would definitely be gratifying. Community can not evolve, develop and attain high levels yearned for unless it holds tight to Holy Coran and pursue the course of the prophet, prayer and blessings be upon him. Once yielding to guidance, one gives rise to and establish communities characterized by devotion, development, cooperation and welfare. That's may be the type of community meant by the prophet's companion Ali Ibn Abi Talib. When he said,
" At first, God permitted them during worldly existence what sufficed and enriched them. They retrieved therefrom, shunning auction and trade projects, then made sure they will be by God's side in their afterlife, having none of their requests rejected nor a part of pleasure missing".
Paragraph 3: Waqf is among the Donations that Contribute to the Welfare of Society
We sometimes find out accounts on Waqf, associated with all types of donation. That goes from alms giving, a religious duty which is compulsory, to other modes of donations and grants offered by a person to his family, relatives, non-relatives, or again oriented to significant projects that could advance and assure to one's nation the honourable prospect promised by God, as long as the Book is adhered to and the tradition pursued.
Such esteem is not attained without commitment to Coran and tradition. Therefore, said the late Muhammad Taher Ben Achour in his Book of Purposes, in a chapter dealing with donations:
"It could be proper to observe the different and valuable purposes which could do good to human society and deliver it from degrading situations where it is stuck".
Paragraph 4: The Precedence of Waqf over all the Other Types of Donations
What about comparing all types of donation, whether religiously due or made optional by tradition? We can distinguish between what is compulsory, the alms giving we are bound to, and what we refrain from granting, knowing that beggars and indigent are entitled to part of our assets. This type of donation, that is to say religious endowment, is the one meant by Zayed Ibn Thabet who said, "We couldn't find a better grant to both dead and living people than these mortmained retentions". The dead acquires a posthumously permanent reward. And the living an endowment, which is neither granted nor inherited and cannot be consumed. Since this mode of donations corresponds to various facets of charity, we have selected a Prophet's saying, transmitted by Abou Abdallah Ibn Hafid Qazouini, known also as Ibn Majja, which reads,
"Among acts and good deeds for which a believer is rewarded after death, a piece of knowledge he taught and diffused, a virtuous son he brought up, an inherited book of Quran he left, a mosque or a wayfarer's house he constructed, a river he caused to stream, alms he handed out of his riches while still heathly and alive so that he benefits thereof in afterlife".
This Hadith was issued by Ibn Majja in his introduction, as well as Ibn Khouzaoma who included it, in his own wording, in a chapter on "virtues of market construction for wayfarers and river bed excavation for drinking fountains".
Beyond tradition text and all aspects of charity included therein, let us talk about its transmitters. As between Ibn Majja, the initial narrator and Ibn Khouzaoma, who is second to Ibn Houraora, there are five names. They are the ones who compose the chain of authorities related to this hadith. These are Muhammad Ibn Yahia Ibn Abdallah Ibn Khaled Al Dahli, Muhammad Ibn Wahid Ibn Atiyya, Marzouk Ibn Abi Hudaif Al Thaqafi, Al Zouhari and Ibn Abdallah Al Azhar.
Concerning this chaim, Ibn Al Moundir said that it is "a good one". It is reported in the book of Addenda (Kitab Azzawaod) but it is rather marked as "strange", with a mention on Marzouk Ibn Abi Hudaol Al Thaqafi who is said to be a "contested" authority. Hence, I would like to point out each trasnsmitter's rank.
We can distinguish in this chain two eminent scholars, whose works and transmissions, are contained in two books of theirs, and who are known, beyond doubt, as authentic.
Paragraph 5: The Text of the Hadith-Saying along with its Chain of Ascription and Support of its Authenticity
The first one is Muhammad Ibn Yahia Ibn Abdallah Ibn Khaled Al Dhouhali, a memorizer and imam known also as Ibn Abdallah Nissaburi. He quoted from Abderrahmane Ibn Mahdi, Bichr Al Zahraoui, Muhammad Ibn Bikr Al Rissani, Muhammad Ibn Walid Ibn Atiyya and many others. He was cited by the whole group of major transmitters, except muslim and also Abou Sadek Al Misri, Abdallah Al Najihi, said Ibn Abi Mariam and others. Critics confirmed each other's views about him as an imam. Some considered him as "the best Kurazan-born imam ever also as trustworthy and one of the most prolific". "This imam", said Arrazi, "is on top of his contemporaries, trustworthy, truthful and honest as he is".
Or again, "he is one of the most learned imams", said Al Khatib, "because he is a cautious and faithful memorizer" . He was ranked, according to Al Zankari's narration. "This imam", said Khouzaoma, "is both contemporary and unparalleled".
The second transmitter in rank, characterized by as much broad knowledge, is called Zouhari Mohammad Ibn Muslim Ibn Shihab. He was a jurist and a memorizer, originated from Medina and known as one of the great figures and the main scholars of Arabia and Damascus.
Following these two figures in rank, authority and transmission, there is Muhammad Ibn Wahb Ibn Atiyya who quotes from Al Walid Ibn Muslim, Domra Ibn Rabia and others, and is cited by Ibrahim Ibn Yacoub and Muhammad Ibn Yahia Ibn Khaled, Al Duhali. He was qualified as "righteous narrator" by Abou Hatim. As "worth of confidence" by Addaraqtani. "Not bad", said Ibn Oudao. And once again "righteous narrator", according to Al Walid Ibn Muslim. As for Ahmed, he mentioned his name, praised him and said "he is one of three tradition masters", Ibn Marwan Ibn Muhammad, Al Wahim Ibn Muslim and Abou Mas'har. Yacoub Ibn Sufian asserted, "Al Walid kept on the same track, always praised among scholars, renowned for his command, his valid transmission and authentic knowledge".
The second one who is connected to him, ranked on the same degree and considered as trustworthy, is Abu Abdallah Al Azhar of Medina who originated from Asbahan. He quoted from Abu Huraira, Abdallah Ibn Amer Ibn Al ass, Abou Al Dardae, Abou Said Al Khudari and he was cited by Al Zuhari and Saod Ibn Al Ashaj. As for critics, they said "he is trustworthy, author of few transmissions but taken as "the most faithful". At last, Ibn Abed al Barr mentioned that the was authenticated by al Duhali.
The only transmitter who entertains contradictory views and nearly discredits this chain of authorities is Marzouk Ibn Abu Hudail Al Thaqafi, even though he quoted from Al Zuhari, was cited by Al Walid Ibn Muslim and was proudly mentioned by Ar-Razi who reported according to others, that "his narration is authentic". Likewise, Ibn Abu Hatim Khaothima considered him as "trustworthy". Only Ibn Habban declared, "he differs from Al-Zuhari by his abominable acts".
This raises doubts and makes the possibility of rejecting this tradition loom. But the fact that Muhammad Ibn Yahia Ibn Abdallah Ibn Khaled Adduhali was one of those who issued Az-Zuhari's narrations and that he enclosed the received transmissions in his book were enough indications of their validity. Moreover, there were no abominations meant to flaw the transmission thereof.
Paragraph 6: Another Version of the Hadith-Saying and its Meanings
Anyway the over-mentioned tradition, under study, is connected to various others. One of these was transmitted by Qotada Ibn Anas and issued by Al Bazzaz and Simawayh. The prophet Muhammad, praise and blessing be upon him, said, "for seven deeds rewards shall still be acquired by servants after death, while in tomb. Teaching a piece of knowledge, causing a river to stream, digging a well, planting a palm tree, constructing a mosque, leaving an inherited book of Coran or sons asking forgiveness for them once dead".
Saying about deeds that "rewards shall still be aquired by servants after death" implies that anyone recognized of this type is recompensed, as soon as his / her act is evaluated, and is heralded thereof immediately after death, when buried . It 's actually from these traditions that the late Ibn Thaymia infered domains liable to endowment bearing in mind the non-exhaustiveness of the list he mentioned, which means that it doesn't encompass every aspect. In fact, he included in his list schools, mosques, straight routes, collectors, sanatoria binders, alms and release of muslim prisoners caught by the infidels.
Paragraph 7: Defining Waqf in Current Usage and Justifying its Legitimacy
What do we wean by this endowment of which we have found, since the early days till now, standing marks in our society, then came a time when it was abandoned, seemed far away and was about to extinguish? What is it all about? Endowment has various definitions. I selected therefrom imam Ibn Abdelbar's which combines determining aspects and necessary conditions. "It 's when an owner", he said, "gives benefactorily whatever he likes from his revenue, fruits, crop, real estate so that the yield, tax and benefits thereof follow the course he schemed willingly. That is one way of seeking god's favour. Legal claim is in this case mortmained and meant neither to be sold nor granted and never inherited no matter how much remains thereof".
Thanks to its detailed description of real facts refered to by endowment, and listing of condition's people got used to in the light of Omar Ibn Al Khattab's endowment and others muslims, this definition became approbated by most juriconsults. No credit was given to those who said that endowment was not legally permitted. This allegation was traced back to Sharih, the judge, who said, "No retention on God's ordinances". This was presented as our apostle's tradition. Besides, our prophet, peace and blessings be upon him, was said to have authorized selling a retention. Jurisconsults submitted both sayings to study. Contents thereof were subjected to interpretation. Since there is not room enough to indulge into discussion, we will just refer to imam Malek's response, when he was told : "Sharih denied endowment". He replied, "Sharih talked about his country. He didn't imply that it is true for Medina. Let him just see signs left by the prophet's wives, companions and followers up till now. All their endowed assets can certainly not be contested. Here are as well seven walls, a donation given by the prophet, prayer and blessing be upon him. Therfore one should only talk about things he is cognizant of". I presume that imam Malek's statement brings a sound jugement which needs neither comment nor further explanation.
Paragraph 8: The Acts of the Prophet and the Earliest Muslim Leaders in the Sphere of Waqf
Concerning acts carried out by forefathers, mainly by the prophet, prayer and blessings be upon him, reported among others by imam Malek and related to retention and endowments, which took place at that time, there are belongings bequeathed by Mukhaoraoq, the jew. He was qualified by our apostle, prayer and blessings be upon him, as the best of all rabbi because as soon as he realized the prophet's trustfulness , at Ohud's assault, he went to his kins, jews of Medina, to tell them: "Let us fight by the prophet's side". They refused to obey . "You know very well how sincere this prophet is", he replied "as much as you know that he was sent by God. So I am no more one of yours". He made it to the front, so as to fight as well, and eventually died like a martyr.
Before engaging in the battle, he declared: "I direct by a will my assets to the prophet of Allah, prayer and blessings be upon him. He shall appoint them wherever he likes". This included what historians called later "seven walls", which are Al Aouaf, As-Sofia, Ad-dalal, Al-Maythab, Barqa, Hujna and macharb um Ibrahim. The prophet, prayer and blessing be upon him, added subsequently a number of endowments. He donated the land he was awarded, thanks to god, as a booty by Anadir kinfolk, and other lands like Al Koutaobi, Al Watih, As Salalim, half of Faddak and one third of Al Qora valley. Then came the Orthodox caliphs who kept doing good and pursued the prophet's traditions. Each one owned things he endowed to muslims in the lands nearby Medina or further away on the road leading to Damascus or elsewhere. Some of the companions were renowned for their numerous endowments. Abou Talha Al Ansari, Saad Ibn Ubada, Khaled Ibn Al Walid, Zouhair Ibn Al Awwam, Mouad Ibn Jabal and Saad Ibn Abou Waqqas. Female companions made also large contributions in terms of religious endowments. Among them, the prophet's wife, mother of believers, Aocha, along with Hafsa, Salma, Habiba, Safiya, the prophet's daughter Fatima Zohra and Abou Bakr's daughter, Asmaa. All of these and other companions, we did'nt mention, donated part of their riches to muslims and needy, and for various benevolent purposes. Books of history are testimony thereof.
Paragraph 9: Waqf as a Genuine and Original Institution in Islam
While considering the exceptional movement which developed whithin muslim community and was so far unknown in the pre-islamic era (Jahiliyya) jurisconsults, among whom imam chafai said, "pre-islamic people would not, as far as I know, endow a land or a house by devotion for endowment's sake". One has to give special attention to the expression, "by devotion", which means seeking benevolence for its sake as well as for God's reward. If ever there had been donations in Jahiliyya (pre-islamic era), in non-Muslim countries or apart from Islamic period, it would have been neither by devotion nor in claim of God's praise. It would have been done to boast, to leave for posterity marks of magnanimity and so on and so forth. As for Ibn Rushd, he said "the only deeds dating back to pre-Islamic era (Jahiliyya), linked to a retention or charity, concern lakes, abandoned properties, astray animals or sheeps set free after consecutive pacturitions. These were denied and rejected by Coran. And these are the ones which the prophet prayer and blessings be upon him, allowed later to be sold. Retention is therefore an estabilished tradition. It was practiced by the prophet, pursued by Muslims later and agreed upon by consensus".
Paragraph 10: The Fields in Which Waqf has Played a Leading Role
Endowment applies to various things; districts houses, items, agricultural areas and gardens. It is equally applicable to movable properties destined to a real estate, weapons, trotters, books, books of Coran, fields, producing companies and cash money used in speculation.
When we observe the matter attentively, we realize that donators did it for god's sake and out of ambition to gain reward. This way they satisfy their spiritual wish to benefit from their deeds both in present life and afterlife.
We should necessarily mention that Islamic civilization depended exclusively during the first centuries on endowment assets. The state did not construct as many mosques as individuals did. Nor did it establish schools or set cultural and intellectual life. It did not carry out any of all these activities, because it did not have enough assets to cover these expenditures. Muslims used to cooporate in order to lay ground for the hallmarks on which Islamic civilization has been constructed.
That's why they mentioned, among other things, considered as retentions or endowments, mosques, books, schools, hospitals, sanatoria as well as libraries.
Paragraph 11: The Impact of Waqf on Worship and the Dissemination of Da'wa and Islamic Scholarship
Let me just pinpoint, in this regard, that the mosque, granted as a religious endowment by Muslims during the prophet's era perpetuated up till now, in reference to the mosque constructed by prophet Muhammad, himself, peace and blessing be upon him, a most pious deed held besides worship, which is first, worshipping in mosques and second, call to god. The place from which missions used to start is precisely the mosque. And those missionaries are specifically bonused and elevated in rank by God, who said, "whose better in speech than one who calls to Allah, works righteousness and say : I am of those who bow in Islam".
Islamic call to Allah spread this way, in western and eastern parts of the world, thanks to these missionaries. There was also the Coranic school, where pupils would learn the Coran and acquire fundamental or alike education. Finally, we could find Medressas, where Islamic thought was lectured and Islamic civilization studied through a science dealing with goals and methods. They played a major role in training distinguished scholars, jurisconsults, philologists and others. This took place in Medina mosque, where people flocked after the prophet's demise as they were told folks gathered around the prophet's mosque mihrab (prayer niche). They asked, "what are they doing ?" and were told "They are sharing the prophet's legacy". Assuming there are things they could be prevented from, people raced to the mosque. They asked where he was. They were told, "this is the hadith (tradition) transmitted by the compnions of the prophet, prayer and blessing be upon him". The same procces was carried out in medressas of Bassora, Kufa, Amaouide mosque in Damaseus, Al Fastat's in Cairo in Cariso, al Azhar in Egypt , Zaitouna in Tunis and Qarawiyyin in Fes. All those medressas served as a main support for the rise, preservation and dissemination of islamic disciplines across generations.
The purpose behind endowment was then intellectual and cultural development. When he visited Damascus and found there a number of schools, sultan Ibn Ali said:
"Schools you can not visit for a question
without meeting a youth and getting a reply
Had anyone gone in dismay or a lack
he would be rightly guided and enriched
You find those mortmains whose fruits
still free prisoners and help rise kids
Imams giving lectures and gentlemen healing
souls where trouble has defied cure"
Paragraph 12: The Role of Waqf in Defense, Healthcare and Social Work
Besides we could find mental hospitals, which were used for therapy, training of doctors and labs where tests were held. Socially speaking, architectural works held in mosques, the making of Kaaba's covering and prayer rug along with mosque related items such as lamps, incense, varieties of perfume, paper , calligraphy, bookbinding and translation, all these activities helped cover charges of these scientific institutions which became later parts of Waqf Marks of endowment are equally found in military domain, where we could mention bonds, military equipment and fighting tools.
In social field, deeds include digging wells in madden plants, paving paths and routes, constructing fountains, laying bridges, taking care of mothers, nursing sons and daughters, protecting aged people and various other means of goodwill.
Paragraph 13: Waqf Funds Confiscation Attempts and Ulemas'Resistance
This tendency was confronted to a counter movement, led partly by Nasser Qahan, Walis, Berkouk Malik and Mohamed Ali, who wished avidly to take hold of these mortmains. But some scholars managed to disprove their allegations and lead then astray from this objective.
Paragraph 14: The Necessity of a New Development Program and the Important Role that Waqf may Play in Promoting this Development
At that period, there was a different mode of development than the one which predominates currently, a new era where the Islamic world, from east to west, is perceived by others and the whole world in fact, as part of third world. That is to say underdeveloped world. This underdeveloped condition is due to the existing phenomena, mentioned and pointed out by schoolars. Striving against underdevelopment and striving to break through and develop depends undoubtedly on governement efforts, but it is a result of people's efforts, particularly individuals who endow things for the sake of prosperity. The main objective for which people spend riches in these required endowments and legitimate funds pertains to fighting against poverty and unemployment, achieving a developed state, establishing a society which has the necessary cultural economic and military power for its assurance and protection, accomplishing moral balance for each member of community, as well as providing happiness and approval. Two means lead thereto. First, financing, second, investment.
I am afraid I may indulge into talk and fail to bring the issue to an end because it is very long. But let me state that we have found in this era other ways of development than building and land leasing or field and grove farming. There are other options like mortmain rent, trade-off, ground rent, double lease, long term lease, order of manufacturing and participation, including a mortmain and a constructor's s own land. All those means allow for endowment's money raising and for spreading riches to the various areas which people are in need of.
Paragraph 15: His Majesty's Special care for the Institution of Waqf and his Insistance that the Ressources of Waqf be used for the Benefit of Islam and the Nation
By Allah's grace, your bountiful country of Morocco, has already known all these endowment's aspects, be they related to mental, intellectual, human development or to community, concerning libraries, poor, indigent people or any other orientations. The fact that Morocco has clearly witnessed every one of those overmentioned types is testified throughout history and has been confirmed and completed in this era of relative security and prosperity under the reign of king Hassan II. The importance you give to religious endowments, your guidance so that people do so, your scheming of the plan still adopted by the ministry of religious endowments in complementation of your policy and pursuance of effects and results required from mortmain in development; all this reminds us of what your Majesty, Commander of the believers, said in the message destined to the 5th conference of ministries of religious endowment in countries of the islamic world, which took place in Rabat in October 1994, corresponding to jumada I 1415 (A.H), "we thank God almighty that from our position as Commander of the believers and since we held reins of the power here in Morocco, we have not ceased to give much of our attention to endowment and affairs related thereto. We submit it to utmost protection and custody, persist in keeping and raising its outstanding account and devote ourselves to the assignment of virtuous and skilled managers who take charge thereof. We also draw and maintain a frontier line between endowment riches and public budget, so that mortmains continue to be a fixed fund and permanent resource to assure religious service, ritual's practice, missions and to provide all that the nation needs, pertaining to mosques along the lines of orthodox caliphs, righteous kings and our forefathers who took care of endowments and beneficiaries thereof in an exemplary way. They were viewed in fact as good pacemakers with regard to all what they endowed from their properties on mosques, schools, hospitals, and other good deeds. They continued to be protectors of Islamic religion and nation, preserving its legislation and precepts, defending its pride, domain and status".
Prayers and conclusion :
We ask Allah to pursue his generous supply, not to deprive us of his offerings, not to unveil what was kept secret and to pardon sins he apprehended. Would you, O Lord, reward to the best sincere workers and those who require god's fortune.
O Allah, accomplish what you, Lord have donated; would you not deprive us from bounties you gave in abundance nor violate secrets you veiled. O Allah, we ask your repentance for all that you reckon. Shall sincere hardworkers and faithful endowers be duly rewarded. Shall we as well be ranked worth of trust before the commanding lord. Shall we stick to the word of faith. O Lord, help us observe our religious rituals, elevate your guidance, defend your nation, pursue the tradition of the prophet, prayer and blessing be upon him, call to goodness and truth and make Islam evolve. An islam of justice, righteousness, confidence and tolerance towards all humans.
O Allah, may good deeds be maintained and perpetuated by the commander of believers, the glorified king. Could Allah crown his judicious and successful acts and assist him in bearing the weight of Islamic summit chairmanship. O God, bring him support by his Highness throne prince, Sidi Muhammad, his loyal brother his royal highness prince Moulay Rachid as well as the whole royal family. May God ascribe to his Majesty and ourselves merits. Prayer and blessings be upon our apostle, his kin and companions. I turn the floor to your Majesty, commander of the faithful to close this lecture.
"Allah and his Angels send blessings on the prophet. O ye that believe! Send ye blessings on him, and salute with all respect".
"Glory to thy Lord, the Lord of honour and
power! He is free from what they ascribe to him. And peace on the apostles.
And praise to Allah, the Lord and cherisher of the worlds".