Responsibility of being Witness to humanity

The Establishment of a New Ummah

Now when Allah says, there's something beautiful inside these ayahs. When Allah says He guides whoever He wants to a straight path, the Muslims have just been guided towards the qiblah. Isn't that true? The masjid al-haram, the Ka'bah.

But you know, in it there's a hint, there's a clue. If Allah is guiding us to that house, to the Ka'bah, and that Ka'bah at that moment, when this ayah came down, that Ka'bah was surrounded by idols. It was surrounded at that time by idols. When Allah says He will guide the Muslims to a straight path, and He's just guided them to the Ka'bah, He's already dropped a hint, that I will send you back to Ka'bah, and you will be cleaning up that house. That will be the completion of your guidance, because I'm guiding you back to that house.

This became the capital of the ummah. The capital of the ummah is now al-Makkah. The capital, the place we converge. Our faces converge every few hours across this world. This became our capital. It's a symbol of us becoming a new ummah.

And then Allah added another salt on the wound. After these ayahs, what are the ayahs next? Oh, by the way:

The month of Ramadan is the one in which the Quran was revealed as guidance for humanity.

Whoever witnesses the month from among you, he should fast it.

So now the months of the following of Bani Israel stopped. So it's completely known that one ummah that had that status, Bani Israel, they had a status, is gone. And now a new ummah is being inaugurated. By two things, two major things. One, the change of the Kaaba. And two, the installation of the month of Ramadan. These two things are identifying us as a distinct new nation. Completely separate from Bani Israel. Completely separate from them. Subhanallah. How Allah, you know, sets us apart.

The Honor and Responsibility of Being the Middle Nation

And as a statement of setting us apart, He honored us with the following ayah. Because now we're a new nation. We're a separate nation. He says:

That is how we made you an ummah wasatan. Balanced. A balanced nation.

A balanced, a middle. Sometimes in Arabic it even means the middle of something. You are the middle nation. It begs the question, what does that mean? What does it mean to be the middle nation? It's a very important thing for us to understand.

There are two nations that Allah alludes to in Surah Al-Fatiha as you know. When we are told to stay away from two paths that can go the wrong way, we are told to stay away from:

Not the path of those who earned Your anger or of those who went astray.

And I will give you one of the simplest explanations that inshallah you will remember and you will teach your children. Of what these two paths mean.

Knowledge and Action: The Balance of Islam

Essentially our deen, this truth, is a combination of two things. It is a combination of two things. One, it is knowledge. It's good, sound, accurate knowledge. That is one. But just because you have knowledge is not enough. You must now take that knowledge and change your life. I'll call that action.

There are two things in this deen. You have to have knowledge, and that knowledge must transform into action. These are the two fundamentals of our religion.

I mean I'll give you a silly example just to get the point across. Just because you know fire burns, you know that. It's not enough. Now you must act and not touch it. It would be foolish to know something and still act in contradiction to what you know. Now that you know the truth, you must act upon it.

These are the two conditions of a proper commitment to the straight path. The path that we ask Allah for.

Now there are two kinds of problems. There is a person who knows a lot but doesn't act on it. That's one problem. He knows a lot. He's got one half of the picture. He knows a lot but he doesn't act on it.

Here's another problem. There's a person who really wants to act, wants to do good things. But you know what the problem is? He doesn't know much. He doesn't know much. So he's doing things as best his imagination tells him. It's not really based on knowledge.

So the two problems before you are, either you have knowledge without action, or you have action without knowledge. You've got two problems.

Now if you pay attention to Bani Israel, Jews and the Christians, that Allah talks about extensively in the Quran. The problem of the Israelites was, they had a lot of knowledge. Allah testifies to their knowledge. They understood the book:

They recognized him as they would recognize their own children.

They even recognized this messenger, (صلى الله عليه وسلم), like they would their own children. If a kid starts crying in the back during the khutbah, you'll know that's mine. You will know. That's how well they recognize this messenger, (صلى الله عليه وسلم).

Allah testifies to their knowledge, but that knowledge unfortunately didn't transfer into action. What happens on the Christian side of things? Allah talks about them meaning well, doing good things. And yet, when it comes to even the most fundamentals of knowledge, the doors are closed. The doors to knowledge are closed. They're refusing to think, refusing to want to learn. That becomes a problem on the other end.

We were made the middle nation. The nation that finds the balance between two sides. The side of knowledge and the side of action. Action. We're right down the middle. That's one of the many benefits of Allah calling us the middle nation.

The Weight of Responsibility: Being Witnesses

Now, why were we made the middle nation? You would think this is a cause for celebration. We are finally made a middle nation. Yes. Awesome. But Allah never gives an honor. He never gives a position except that He brings with it a lot of responsibility.

So in the same ayah, it's not even the next ayah. You can't even finish this ayah without getting to the responsibility. This ayah is not just about the honor:

It's the honor.

But Allah didn't stop at the honor. Then He piled on us the responsibility, the burden that comes with being an ummah. You can't just be an ummah and say, alhamdulillah, we're the ummah of Muslims. Allah made us an ummah. That's not enough. That's not enough.

And by the way, if that was enough, you would be just like Bani Israel, who said we're the chosen people. That's enough for us. We don't need to take any responsibility because we already got the boarding pass to Jannah, we're set. That's not the case with us.

What did Allah say?

So that you may be witnesses over the people.

I've made you a middle nation so you can be witnesses against all people. You and I have a task. Every member of this ummah and our fundamental task as an ummah is that we become witnesses against humanity.

You know what that means? That we carry Islam when we open our mouth and we carry Islam with our character, the way we do business with people, the kinds of neighbors we are, the way we cross the street, the way we talk back, the way we deal with ignorance. We are constantly witnesses against humanity that this is what a Muslim is.

Your co-workers are going to the party, they're going to the bar, they're gonna have a beer and you're gonna say no. And you're gonna advise them against it too. This is not good. I know you're not Muslim but it's still not good for you.

Allah gave us the honor to be at the service of humanity. We don't just look out for the good of the ummah, we even look out for the good of humanity. That's what we're supposed to be. You are witnesses against people of what this truth is.

But if you and I, if our Islam, if our dedication to Allah does not go beyond the four walls of this masjid, if we are a different person outside and we're a different person in here and you wouldn't recognize that person outside, you wouldn't know. Is that the same guy I saw at the masjid? Really? He's Muslim? Oh my God. Subhanallah. You know. Then that's it. This is a serious problem.

Then we, and by the way, what's shahada ala n-nasa, this concept that is so heavy in our deen, you know what that means? On judgment day, people that were around us, that had the opportunity to interact with us, that saw us, that were with us, our co-workers, our friends, our neighbors, even our non-Muslim family, all of them will testify on judgment day that this Muslim that was my friend, my co-worker, my neighbor, I never saw a glimpse of Islam in him. He never brought it up. It's not my fault.

They will have a case against us. Even though they have their own responsibility, we are supposed to be witnesses against them because if we're not witnesses against them, they will be witnesses against us. It's either one or the other. We're going to court either way. Judgment day, we're going to court either way. But it's, we have to decide which side we're going to stand on.

The Messenger as Witness

And if this isn't bad enough, Allah (عز وجل) adds another responsibility. the messenger is mentioned. He says:

And the messenger will be a witness against you.

The ayah is not done. The ayah is still not done. But I want to focus on this part of the ayah. It's a very heavy part of the ayah.

Similar ayat have occurred in other places in the Quran. One of the poets of the Prophet, (صلى الله عليه وسلم), among his companions was Hassan ibn Thabit. Beautiful voice. He used to have Hassan ibn Thabit recite poetry to fire the troops up when they would go on military expeditions. He loved his voice so much, he calls him one time and he says, Hassan, recite Quran to me.

And Hassan is shocked. Messenger of Allah, you want me to recite Quran to you? It was revealed to you. And he says, but I love to listen. And so he starts reciting Quran. He starts reciting surah an-Nisa, the fourth surah. And he's reciting, and the messenger is enjoying the recitation and he gets to an ayah:

So how will it be when we bring a witness against every nation and we will bring you as a witness against these?

We will bring you as a witness against these. The messenger (عليه الصلاة والسلام)Hassan looks up, he looks at the messenger's face, it is drenched in tears, and he's saying, Hasbuk, Hasbuk, stop, I can't take anymore. He asked him to stop reciting Quran at that point.

Why? Because of the weight of what it means that the messenger will be a witness against us. You know what that means? That means the messenger of Allah (صلى الله عليه وسلم), before he left this world, before his worldly life, that component of his life came to an end, he took a witness from all of us. Did I deliver the message? Did I do my job?

And we all testified as an ummah. Yes:

(Muslim 1218)

You delivered the message and advised the ummah.

(Bukhari 105)

Then the one who is here, better tell the one who isn't here.

You better be witnesses to humanity. And if we don't do this job, guess who's gonna be complaining about us on judgment day? The messenger of Allah (صلى الله عليه وسلم). These people, I left them a job. They took witness that they will do this job. And they knew this book and they didn't carry it. It didn't reflect in their personality. The mouth opened, but it never had the word of Allah on it. It didn't have that on it.

The Abandonment of the Quran

One of the scariest places in the Quran, Allah (عز وجل) talks about His messenger. And He says:

And the Messenger will say, "O my Lord, indeed my people have abandoned this Quran."

Now I want you to appreciate the weight of these words. So I'm gonna skip a little bit. And I'm gonna go to the next ayah and share something with you.

The Love of Allah for His Messenger

You know the Qibla just changed, I told you, right? I don't think anyone here would think this is a small event. Billions of people on the earth for generations to come, from that time till now, will be praying in a different direction because of that one decision. Because of that one decision.

And now look what Allah says. He says:

Allah says to His messenger (صلى الله عليه وسلم), He says, "We have certainly seen the turning of your face, [O Muhammad], toward the heaven, so We will surely turn you to a qiblah with which you will be pleased."

The messenger is in Medina. He's still praying towards Aqsa. His back is towards Mecca. And he misses the house that his father built. It hurts him, that he has to turn his back to the house built by Ibrahim عليه السلام. It hurts his feelings. But he doesn't complain to Allah. You know what he does? He looks at the sky. That's all he does. He just looks at the sky.

And Allah reveals the ayah, we saw your face turning to the sky. Notice, you know loved ones among each other, when you go home, if somebody really loves you, your mother really loves you, your wife really loves you sometimes. But you know, if there's a different, if there's an expression on your face, if there's an expression on your face, that's a little bit different. Your mother will say, something's wrong. What's going on? Nothing, nothing, nothing. No, no, I know you. I know that face. I see it in your eyes. And you say, I'm looking at the mirror. I see my eyes. I don't see anything. What do you see? But that's the nature of someone who truly loves.

The messenger didn't complain. The messenger didn't make dua. All he did was, look at the sky. And the ayah is revealed of the Quran, we saw your face turning to the sky.

Then for sure we swear by it. There is no doubt whatsoever that we are turning your face, we are turning you in a direction that pleases you. (Quran 2:144)

Allah is telling His messenger that this qiblah has changed so he could be happy. That's how much he loves his messenger.

And imagine that messenger, who didn't even have to ask, compare this to Musa عليه السلام. Read surah Taha, read surah Ash-Shuara, read them. See how much Musa عليه السلام asks Allah. Oh Allah, they've got a crime against me, they're gonna go kill me, give me Harun, my tongue won't move. He's got a list of complaints, he's got a few problems before he goes back to Egypt. And Allah takes all of those complaints and addresses them.

But with his messenger,, it's something different. He didn't even have to open his mouth. He just looked up. And billions of people will pray in a different direction. So this man, will be pleased. That's the relationship Allah has with his messenger.

And if that messenger complains against you and me, what lawyer are you and I gonna get? What case are we gonna have? We have no case left. We have no case left.

The Test of Loyalty

So when he says:

This job just became very serious. (Quran 2:143)

And we didn't make you keep on that Qibla, except to see who would really follow the messenger from the one who turns back on his heels. (Quran 2:143)

It was a test of loyalty. You know how it was a test of loyalty? The Muslims in Medina were used to praying towards Al-Aqsa even before Islam. Now they have to turn. It's a test of their loyalty. The Muslims that were in Mecca were used to praying in what direction? Towards the Qibla. But when they came to Medina, they have to turn their back to the Qibla.

It's not just the prophet that has to turn his back, it's his companions that have to turn his back too. But now they have to make a choice between what they've been doing their entire life and following this man, . And Allah says, I put this in place so I can test everybody, the Muhajirun and the Ansar.

I just wanted to see who's loyal. You know.

Allah's Reassurance About Previous Prayers

And then Allah عز وجل finally adds, this is so beautiful:

The Jews were so offended that the Qibla changed. (Quran 2:143)

So they came up with taunts for the Muslims. So they came to the Muslims and they said, Hey, you've been praying in the wrong direction all these years, huh? All those prayers, nothing counted. Wrong direction. And some Muslims who didn't know any better even started worrying, maybe he's right.

Because you know, these were the rabbis of that time. These are scholars of that time. So even if they're doing trash talk, it's coming from a reputable source. You'd first assume, maybe there's some way to it. Maybe they're right. Oh my God, all those prayers didn't count.

And so Allah says in the same ayah:

Allah would never waste your faith. (Quran 2:143)

And I'm gonna translate here. And I'm gonna say, Allah will never waste your prayers. Allah would never be one to waste your prayers. But actually, that's not what the Arabic says. The Arabic says, Allah would never waste your faith.

And there is a consensus among the companions of the Prophet, . And a consensus among every scholar after, on this word iman in this ayah, that this word iman means prayers. Iman usually means faith. But the question is, Allah could have just said salawat. Allah could have said, Allah won't waste your prayers. But He said, Allah won't waste your iman.

You know why? Because to Allah, your salat and your iman are one and the same thing. There's no difference. When there's no salat, how can there be iman? It's one and the same to Allah.

Certainly Allah is, especially when it comes to all people, He's compassionate and merciful. (Quran 2:143)

Ra'oof in Arabic is such a beautiful word. Someone who knows what you're going through. Allah says, He knows what you're going through. He knows the troubles you have. You know, when you try to talk to somebody about your problems, the first thought that comes to your mind is, man, he's not gonna understand. He doesn't understand what I'm going through.

Allah lets you know about Himself that He is Ra'oof. If there's no one who knows what you're going through, He does. He is Ra'oof. Rahim. What a beautiful conclusion to this, us being inaugurated as an ummah.

Practical Application: Our Relationship with the Quran

But now I wanna share with you a concluding message. What does that mean that we've become an ummah and we share this responsibility? It means many things. But I wanna at least leave you with one action item, one thing.

The messenger delivered a message to us. And that message in summary is this book, is Allah's book. He delivered that book. His life mission was to deliver this book to the best of his ability and he did his job. He finished his job.

Now, if you and I are responsible not only to deliver this book but to represent its teachings in our character. Not only that, but to be closer to Allah what better way to get close to Allah but by uttering the words that He Himself gave you to utter. I can come up with a way to praise Allah on my own. But I will never be able to compete with how Allah praises Himself.

I can come up with my own way of asking Allah for things. But I will never teach myself a better way to ask than the way Allah told me to ask. Ask like this. Ask like this. If Allah says, ask like this, like you know Adam عليه السلام? He's in deep trouble. He's been sent down to the earth. He's gotta ask for forgiveness.

But Allah says, he's so merciful. He says, Adam عليه السلام might come up with his own way of asking for forgiveness. But Allah says, you know what? I'll give you the right words:

Adam received from his master certain words. Then He accepted his tawbah. (Quran 2:37)

First he gets, say this, and once you say this, I'll accept your tawbah. That's Allah's book.

The Unity of the Ummah

The bottom line I have to share with you today. One of the big differences between us and Bani Israel, that they were nationalistic. That kept them from the truth. Allah made this guidance for humanity.

You know what that means? When you and I say:

There is no god but Allah

There is nothing between us stronger than that kalima. It is thicker than blood. It is thicker than the color of my skin. It is thicker than the country of my origin or the accent on my tongue. It is thicker than the origin of my ancestors. None of that is relevant now.

What is relevant now is that you and I share:

There is no god but Allah

That is relevant now. That is this ummah. That's what that means. That is what that means. And the way we keep that unity intact. And the way we keep that unity strong.

Allah عز وجل gave us a system by which we stand like a unified army every few hours. Standing in a row. Not by rank of age or color. Just by:

There is no god but Allah

You stand in one row and you don't get ahead of the other brother. Make straight lines. And you do what when you get united? You recite Allah's word.

So if you and I stand in salat and we don't understand Allah's word. We listen to the Quran being recited and we don't get it. It's not our fault. We're not Arabs. I'm not Arab either. It's not our fault. The vast majority of this ummah is not Arab. They're not Arab.

So your easy argument is Hey, I'm not Arab. It's not my fault. That's why I don't know the Quran. That's why I listen to it. It sounds kind of nice. But you know, I don't know what that means. I'll just read translation.

Honestly ask yourself this question. Who in the world is going to write a translation that will compete with Allah's words? Who's gonna do that? Who's gonna translate the beauty, the perfection, the guidance, the strength? You know, the effect of Allah's words. These are Allah's words. There's no alternative. There's no alternative. I'm trying to translate the ayat for you. But you gotta taste that sweetness yourself.

Now when that comes to mind, then we all understand. We all understand that the learning of this language, for the sake of being able to say to Allah, I didn't come to this language, ya Allah. I didn't learn this language so I can chit-chat with the imam sometimes. I didn't learn this language so I can order a shawarma at the Moroccan restaurant. I learned this language so when I make salat, that I can talk to you.

That you're talking to me. That there's a conversation between us. And that conversation, you know, when the Quran is in our hearts and it's affecting us and we're understanding it, then unity becomes easy.

It becomes easy. You're already physically together. Now your hearts are together because they're unified by the same message.

But right now, there's not the same message when we're standing in salat. It's a tragedy. It's a catastrophe. We need to work on this. We need to work on this.

Historical Perspective on Non-Arab Scholars

And I give you some historical backdrop and I'm done. I tell you, the greatest contributions to the study of the Arabic language was made by non-Arabs. The greatest contributions. You know, the first compilation of Arabic grammar was made by a man named Sibawayh. He compiled Arabic grammar as we study it today. Non-Arab.

The greatest mufassirun who talked about the linguistic beauty and perfection of the Quran were non- Arabs. They were non-Arabs. The vast majority of this ummah, population-wise, is non-Arabs. And the majority of scholarship of this ummah is also non-Arabs just by statistics.

Some of our greatest scholars are sitting in places far from Arabia. To this day. To this day.

It is not... What Allah did is something remarkable. He took the Arabic language and instead of making it the language of a people, instead of making it the language of a people from a certain race, a certain background, He made it a language of His own, of His book.

So the messenger was asked at one occasion, you know, who's an Arab? Who's an Arab? You would say, oh, people from Yemen, Sham, Syria, Jordan. These are Arabs.

(Bukhari 3510)

The Arab is just a language. (Bukhari 3510)

Suhayb al-Rumi comes from Rome. He's a Roman. Salman al-Farsi comes from Persia. Bilal al-Habashi is from Abyssinia. But when they speak Arabic, and when they understand the Quran by the Prophet's definition, they are Arabs. They are Arabs.

And Islam didn't come. This Arabic language I'm emphasizing, not so that we get rid of the languages we have. No, no, no. That's not our history. That's not our history. But it's the common second language of all Muslims. It's a fundamental of all Muslims. At least at the level that you can enjoy your Salat. You can know what's going on between you and Allah's word. At least that much.

Encouragement to Learn Arabic

Then you ask yourself, and the question comes to mind, it's gonna be hard. I can't do it. It's too much. I tried one time. And as soon as they talked about رَفْعٌ نَصْبٌ جَرٌ I was like:

Indeed we belong to Allah, and indeed to Him we will return. (Quran 2:156)

I can't do this. I'm even bad at English grammar. How am I gonna do Arabic? You know. It's way too much work.

Just keep two things in your mind, and I promise you, you will have success. I promise you. You can come look me up if it doesn't work, okay? Two things. One thing is a promise of the messenger, . And the second thing is a promise of Allah.

The first thing, the promise of the messenger, this occurs in Bukhari. The messenger says:

(Bukhari 4937)

The one who is skilled in the Quran is ranked among the highest angels.

The expert. Not you and me. The expert. He's way up there. Among the highest الْكِرَامِ الْبَرَرَةِ . These are the angels that record revelation by the way. These are the top angels.

And he says:

(Bukhari 4937)

And the one who reads the Quran and he stumbles in it, and it's very hard on him, has twice the reward.

He reads and he can't get the pronunciation right. And the tajweed teacher says قاف and he says كاف and he says قاف and he says كاف. And he says عَيْن and he says عَيْن. And it's just not working. For six months the عَيْن is working on. It's just not working. He stumbles in it.

(Bukhari 4937)

And it's very hard on him.

It doesn't come easy for him.

(Bukhari 4937)

He's got twice the reward.

The expert was ranked among the top angels. And the one who's struggling is twice that. Is twice that. That's the Prophet's promise. So if you're having a hard time learning Arabic, congratulations. Honestly. Seriously. Don't give it up. Because you're just eating up the rewards.

Allah's Promise About the Quran

And here's the second promise. This promise is from Allah. He mentions this promise three times. You know why Quran repeats something multiple times? You know why? Because when someone needs to hear it more than once, Allah says it more than once. And maybe it didn't hit you the first time, He says it again. Maybe it didn't hit you the second time, He says it again. Just like your mother. Oh, you mean do my homework. It takes a while. It takes a little while.

What does Allah عز وجل say? He says:

We already made the Quran incredibly easy for remembrance. So is there anyone who will remember?

Now, He didn't say, what about the Quran? Is it memorization of the Quran? Is it tajweed of the Quran? Is it the tafsir of the Quran? Is it the language of the Quran? He didn't restrict it to any one of these things. Which means what? Everything. Everything about the Quran.

Who made it easy? Not me. Not you. Not your teacher. Not a curriculum. Not a book. Allah made that easy.

But then He put a condition on it. He said it's easy, but you only have one condition:

If you have the intent of remembrance.

If you really want to remember Allah. If you really, really want to remember Allah. And you say to Allah, you gave this salah so I can remember you.

Establish prayer for My remembrance.

Allah told Musa. Establish prayer so you can remember me. And if you really want to remember Allah, like He deserves to be remembered. And that is your motivation for learning anything about the Quran. If that's your motivation, then Allah's guarantee, not anybody else's, He will make it easy. He will make it easy. Not anybody else. That's His promise. And you call Him on His promise.

Oh Allah, you said you'll make it easy. I'm gonna try again. I know I tried 5-6 times before. But I'm gonna try again. Because Your promise I just got reminded.

We made the Quran easy for remembrance.

But then He ends the ayah with a challenge and I'll end with this challenge.

The Call to Action

As an ummah, one thing that will unite us, is a unified love of this Quran. A unified love of encouraging each other to learn more of it. Remind each other of it. Learn it together. You know, الحمد لله now you have an institute locally, that the imam has started with the Arabic program. Take part in it. Participate in it full-fledged.

I mean, if you can't... Some of you have this like, crazy notion that, yeah, inshallah, I'm gonna go abroad and study Arabic. You know, I'm gonna go to Syria or Jordan. You know, good for you. But if you've been saying that for 15 years, how about, when that time comes, you do it. But right now, there's something right at your doorstep that Allah will ask you about. Why don't you take advantage of that? Why don't you take advantage of that?

What is on YouTube that's so important that you can't come to the masjid and learn? What is at home that's so important that you can't make time for Allah's book? What is it? Don't make excuses. Allah will know. You don't have to explain yourself to me, or to the imam, or to anyone else. But we better not have excuses before Allah.

He says:

Is there anyone out there, that's my figurative translation of فَهَلْ مِنْ. Is there anyone out there that is going to put even a little bit of effort to remember?

مُدَّكِرٍ Not even مُذْتَكِر this is إدغام in مُتَذَكّر صرف . It's fused together, which does تقليل in Arabic. You know what that means? That means, is there anyone out there who will even put in a little bit of effort? I've made it so easy, you don't even have to put a lot of effort. You just have to give me a little with sincerity, and you'll see what I do for you. That's Allah's promise to us.

And He says this three times:

Why? Because we need to hear it three times over.

The Rope of Allah

The way to unity of this ummah, to really be an ummah, is to be united. Is to be united. And Allah says:

Hold on to Allah's rope tightly.

When you're all holding on to the same rope, you don't have a choice but to be next to each other. Cause it's the same rope. That rope of Allah is the Quran. The more we're tied to the Quran, the more we're tied to each other. It's the glue that bonds us. It's the glue that bonds us.

Closing Dua

I pray sincerely to Allah that He opens up opportunities for you to become a student of His book, to learn more of His book, to memorize more of His book, to enjoy His book being recited in every single Salat. I pray to Allah that He makes it easy for you to learn and He keeps your intention sincere and your motivation high. I pray that He's able to give you the ability to lead your families to become a family of learning Allah's book and continually growing in their knowledge and their love of this wonderful word of Allah.

Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

Establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.

O servants of Allah, may Allah have mercy on you. Fear Allah. Indeed, prayer has been decreed upon the believers a decree of specified times.