The Weight of Our Deeds ’a
By Nouman Ali Khan | 2026-01-08T17:44:43.709036+00:00 | Topic: Iman
The Weight of Our Deeds – A Khutbah by Nouman Ali Khan
Opening Prayer and Praise
ثُمَّ أَمَّا بَعْدُ فَإِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَخَيْرَ الْهَدْيِ هَدْيٌّ مُحَمَّدٍ صلى الله عليه وسلم وَإِنَّ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَالَةٌ وَكُلَّ ضَلَالَةٍ فِي النَّارِ
ثُمَّ أَمَّا بَعْدُ
Introduction: The Weight of Our Deeds
Today's khutbah is about a couple of ayat that belong to the introductory section of surah al-A'raf, that's the seventh surah of the Qur'an, and it makes reference to a concept that Allah repeats in multiple places all over the Qur'an. That is the scary notion that our deeds are going to be weighed on the day of judgment - the scales on the day of judgment.
There are many notions about the scales of judgment day, and typically we picture something simple in our minds: every person is going to stand on judgment day and every person is going to have their own kind of weighing thing in front of them, a scale. There's going to be bad deeds on the one side and good deeds on the other side, and whichever one ends up weighing more is where a person is going to end up. If their good deeds are heavier then they're going to go into jannah; if their bad deeds are heavier, they're going to go into jahannam.
But the Qur'an actually paints a much more complicated picture than that simple image to help us understand what's actually going to happen on judgment day. My attempt today is to try to illustrate some of those deeper things that are really a mercy from Allah in the way that He described how our deeds are going to be weighed and what that means for us right now.
The Truth and Accuracy of Divine Judgment
Allah عز وجل says first things first : (وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ - wal-waznu yawma'idhin al-haqq) (Quran 7:8) - "And the measurement on that day is actually truthful, is accurate."
The first thing that means is it's real - don't think that judgment day is not going to happen. (الْحَقُّ - al-haqq) could mean (الحقيقة - al-haqiqah) reality), so don't doubt it. But the other meaning of (الْحَقُّ - al-haqq) is actually that it's accurate and that it's precise and that it's also justified - it's also (حق - haqq) rightful).
Let me explain this third meaning a little bit because Allah is almost saying all the scales we have right now are not accurate, and all the judgments we have right now have some degree of inaccuracy. Even our messenger صلى الله عليه وسلم - people came to him with a dispute and one person came and made their case and said, "Here are my reasons why I think I'm right," and he spoke and gave his ideas and his evidences very clearly. The other person was not very well spoken; he was shy, he was nervous, and it makes it look like one person had a really good case and the other person didn't have a good case.
The same thing happens today in a courtroom: somebody can get a really good lawyer and somebody can get a terrible lawyer, and it looks like the good lawyer has a better case. But justice is not the same as speaking well. If you spoke well or you made a good case, that doesn't mean you are more rightful or you're more true - justice is something else entirely.
So even the messenger صلى الله عليه وسلم said that even if he were to pass a verdict right now, don't think you've escaped Allah's judgment - that's something else, that's a different set of standards, because Allah عز وجل knows realities far beyond what we can know.
The Limitations of Human Justice Systems
The same is true even of the laws of Islam. The laws of Islam are better than any other law because it's the law given by Allah عز وجل but at the same time the law of Allah can also be misused, the law of Allah can be manipulated. Somebody, for example, can be given a punishment in Islam because they're found guilty, but because they were found guilty in the court of law, maybe the evidences presented were corrupt evidences - they were faked, they were false testimonies. There could be all kinds of things that took place, corrupt things that took place. At the end of the day, sharia was established, the law was executed, but as a matter of fact, justice was not served.
So just because the law is served, justice isn't necessarily served. You know, in courtrooms all over the world or when we think of the image of justice all over the world, you find the image of a scale - a balanced scale and some blind lady holding it, because the idea is that justice isn't biased and we have to weigh things out equally.
But when Allah says on that day scales are going to be actually justified, what Allah is telling us is: no matter how much we try to make judgments in this world, the judgments of this world are limited, they
are imperfect, and they're not complete. It is only on that day that judgment is going to be in its absolute sense.
Understanding Standards and Individual Differences
Now I want to take you to the next step before I go further. One way of thinking about scales is to think about standards, right? So you know, a scale, for example - back in the day you put a kilo or a pound or whatever it is on one side, then you put the rice on the other side, and as soon as they balance out, that means this equaled this standard. But that kilo wherever you go or that pound wherever you go is the same exact weight because it follows one exact standard.
The same thing happens with measurement, right? A meter is a meter is a meter wherever you go, or a foot is a foot is a foot wherever you go - these are standards, and everything else is measured against standards.
That even happens in your studies, doesn't it? The kids that are in school or university students - there's a minimum requirement for you to pass. That's the standard. If you don't meet that minimum standard, you're not going to pass the class, and everybody is judged according to the same exact standard.
Similarly, somebody wants to join a team - they want to get into sports, get into the basketball team or the track team or whatever else. There's a minimum standard of athletic ability. You have to go through certain trials. If you're good at this, if you do a minimum of this, if your free throw average is this much or you can finish a lap in this much time, then you can move to the next round or move to the next qualifier. These are all standards in life. Everything we do, every time we make a judgment on something, we need standards.
The Reality of Different Abilities and Aptitudes
So what I'm trying to get at now - let's take the example of a classroom. There are all kinds of kids in a classroom. I used to teach third grade math a long time ago - all manner of children. Some children are very mathematically inclined; they can do the entire multiplication problem in their head, they don't even touch the paper. Other kids are solving 3 times 8 on 4 pages of paper and they still can't solve it because to them it's like harder than nuclear physics - it's difficult for them. They're artistically inclined. So not all children are the same, they're not.
But the curriculum and the educational ministry and the department of education, they say, "Well, it doesn't matter whether you're artistically inclined or mathematically inclined, whether you like math or don't like math - you better get a minimum of this score or you're not moving on." So they're all given the same exact standard.
Some people - we have Arabic students in our program here. Some students came here, they have a lot of knowledge of Arabic already. Maybe they're from an Arabic family, maybe they studied Arabic before,
and some don't. So now when I'm teaching a lesson and other asatidah are teaching a lesson, some of them have a much easier time because they have background. Some of them also have an easier time because Allah made Arabic easy for them.
I've had students before that I've taught Arabic, and after a year of teaching them, I can testify Allah did not create them to learn Arabic. They can learn anything else, but just not for them. And that's not because they're not intelligent - these are intelligent people that are highly qualified in their professions. They can speak languages, they can write in languages that are not even human - they're programming languages. And yet Arabic, they cannot make heads or tails of it. They just can't do it. It just doesn't work for them. They're people of different aptitudes.
But when it comes to standards, we're all the same, and that kind of seems unfair.
A True Story About Effort vs. Results
Why should that student who works extra hard... I'll tell you a true story. One of my students worked extra hard - I mean, this guy, there was not a break that he took a break in. In the break he was doing the work. After school he was doing the work. And he was friends with me before he was a student, so I would call him and say, "Hey, you want to go play some basketball?" "No, I want to study Arabic." "But I'm your teacher and I'm telling you we can play basketball." "No, no, no, I want to study Arabic."
And he failed every test. Every test. And he did not quit. He kept studying, he kept working, he kept working, and he did not do well. He barely, barely, barely got through - barely got through.
And I can testify that there were students in that same class in the same year as him, and even future students, that were far better - far better at Arabic - and put not even 1% of the work that he put in.
According to the academic standard, one receives the certificate, one does not receive the certificate. But in my eyes, I have far more respect for that student than I've ever had for any other student, because I know the effort he put in, I know the hours he put in. But that standard doesn't really get him a job. That standard is not really very impressive. It's just in my heart for him. He can't really use that anywhere else. He can't say, "Well, my teacher really appreciated the effort though. I mean, I got an F, but he really respected the work I put in. You should ask him how he feels about me." No, that doesn't really help anybody.
Divine Justice: Multiple Scales for Individual Circumstances
In this world, on judgment day however, these scales are different. Allah will not just look at the quantity of my deed - what I did, what I scored. There's every factor taken into consideration. Every factor: what was I good at, what was I weak at, what did Allah make easy for me, what did Allah make hard for me? And for every one of us, that's a different set of standards, isn't it?
Now think about this ayah: (فَمَن ثَقُلَتْ مَوَازِينُهُ - faman thaqulat mawāzīnuhū) (Quran 7:8). It's not (مِيزَانُهُ ثَقُلَ - mīzānuhu thaqula) - he said (ثَقُلَ مِيزَانُهُ - thaqula mīzānuhu). It's not (مَوَازِينُهُ ثَقُلَتْ - mawāzīnuhu thaqulat) - for every single person, for anybody for whom their scales (plural) - scales became heavy. One person, multiple scales.
Why would one person need multiple scales? We could just have one giant scale, put all the deeds on it. But actually, you can think of the scales in this ayah as standards. You were given a different life than other people. Your parents are different. The family environment you grew up in is different. Your personality is different. You have a very hard time controlling your temper. Your friend has a really good control over their temper. Your brother is very calm, and you're very excitable.
Now, if Allah made you less capable of controlling your anger and Allah made your brother or your sister much more calm, so on judgment day when your brother and your sibling who's very calm is about to be judged - "Hey, you didn't get angry." "Yup, I didn't get angry," and this should get rewarded. But you controlling your anger was a lot harder for you, wasn't it? That was a lot harder for you.
Allah will take whatever capacity He gave you, because if they had a 100% threshold for holding their tongue or controlling their temper and you didn't, and you were about to punch some guy in the face and all you did was... and that's all you did. By everybody else's standard, you lost your temper. But maybe Allah says, "Actually, I knew what you were going to do, and in comparison to what I gave you, that's a pretty rewardable deed. You held yourself back. You held yourself back pretty good."
People are going to be given different sets of standards, different skills.
The Importance of Self-Assessment, Not Comparison
You should not be - this is so important to learn because you should not be comparing yourself to anybody else.
"Every one of them, every one of them, let them know: you should work according to the way Allah molded you. Work within what Allah gave you."
There's a package Allah gave you. You have a certain level of intelligence, certain level of personality, certain kinds of traits, certain strengths and certain weaknesses. Sometimes your strength is somebody else's weakness. Sometimes your weakness is somebody else's strength. Allah knows what He gave you and what He didn't give you. There are people who have things you don't have and I don't have, and there are things you have that other people don't have. Allah knows all of that.
First of all, be very clear about who you are - an assessment of yourself. This is why Allah says: (بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ - bal al-insānu ʿalā nafsihi baṣīrah) (Quran 75:14) - "A human being is in full view only truly of himself."
You Are Only Responsible For Yourself
You and I should be very, very self-aware of what it is that we're capable of and what it is that we're not capable of, and we should not be making unfair comparisons of ourselves to others.
Examples of Different Challenges and Standards
So I want to start off with when we make comparisons of ourselves to people that are better than us in some things. People come up to me and say, "I wish I knew Arabic like that, but I'm a taxi driver. I drive a taxi 20 hours a day to make ends meet. I don't have any opportunity. May Allah forgive me."
No, you don't need to ask forgiveness for working hard. (حَبيبُ اللهِ الْكَاسِبُ - habibullahi al-kasib) "Beloved to Allah is the one who earns." You're working hard, you're earning for the sake of Allah.
Somebody who comes to prayer 5 times a day in the masjid, joins the jama'ah - may Allah reward them. But somebody else working in New York City driving a taxi and has to double park so they can pray dhuhr in 30 seconds or less before the cop comes and gives them a ticket - Allah will reward them for that too. They're not any less of a Muslim because they're doing that.
For some people, staying away from haram is very easy. You could say, "Alhamdulillah, I don't kill anyone. قتل is haram. I haven't killed anybody, so Allah will reward me." But if you're in a village or if you're part of... you're in a society where people are killing each other and there's a war going on, or there's pressure on the kid to join a gang or to be initiated or he's gonna get killed, and he refuses to do it and puts his life in danger, puts his family's life in danger but refuses to do the crime, then for that person not to kill is a much more rewardable deed, isn't it? It's a different story for him. It's not as simple as it is for you and me.
So the challenges that were presented... I mean, think about our youth, our teenagers. So many of our youth are going to the public school system. You know how often they're offered drugs, how easy access to alcohol has become for young people, how often just sexual relationships - that's just become commonplace. 8th graders joke about it.
I go to... there's a pizzeria nearby. They have like dollar slice pizza on certain days of the week, and you see a lot of high school kids in the pizza place because it's cheap. And the conversations they're having, and you're just listening - these are kids now in school.
But you know what? When our kids are in that school and they're exposed to that environment and they're staying away from those major sins, then you know what? I'm not going to be so hard on them because they don't get up for tahajjud or they're not at the masjid for fajr. That's okay, because the battle they're fighting is a pretty big one, and we can take it a little easy on them.
"(Quran 84:19) - There's a different set of standards.
Just because you and I were raised perhaps in a much safer environment, in a much easier environment, they have a much harder challenge. Maybe if we were in their place we wouldn't have survived. We wouldn't have had the aptitude. Allah only put them in that time and place because He knows what they're capable of.
Divine Wisdom: No Burden Beyond Capacity
And so that's the next part of this equation. Yes, every one of us will be judged according to our own predisposition - the package that Allah gave us, the environment that Allah gave us. But also, Allah would not have put us in that situation if He didn't know that we can handle it.
"Allah does not put a burden on anybody except that He knows that they can bear that burden and they're capable of doing better."
Warning Against Self-Deception and Low Standards
So now that I'm talking about the minimum, I want to go to the other end. Somebody then uses what I just said so far and says, "Well, I took a good assessment of myself and I realized that Allah has made me very weak, and therefore I don't pray five times because Allah just didn't make me that way. So you shouldn't judge me, though. I don't compare myself to anybody else who prays five times, because I got a different standard. I thought about the khutbah in the car on my way, and I got pretty low standards, so Allah's gonna go easy on me because He set the bar pretty low when He made me."
You can't lie to yourself. It's not just somebody else can underestimate you - it's very easy for you to underestimate yourself.
Which is why Allah opens the ayah by saying:
- He says on judgment: "Is this real or what?" And when that [day comes], people will testify on that day, "No, we were doing wrong to ourselves. We were lying to ourselves. We weren't honest with ourselves."
- "Human beings have a really good view of themselves, each human being [has a] really good view of his or herself, even though they present all manners of excuses."
You make all kinds of excuses for yourself to make things easier for yourself, for me to make things easier for myself.
The Classroom Analogy: True Capability vs. Excuses
So this side of the equation I want to kind of explore a little bit more as the time for the khutbah wraps up. You know, you and I have to actually really ask ourselves... I'll give you an example to help you get this.
I'll go back to my math class example. Some of my kids were just brilliant, absolutely brilliant. And this one kid would get a 100 on every test - effortless for him. 100 on every single test. Minimal study, maximum results. Other kids are struggling, crying, and questioning the meaning of life because they have a math exam. But this kid is just cruising through all of it, right?
But this one time, this kid took it way too easy, didn't study, didn't prepare, took the test, and he got an 85. He always gets a 100; this time he got an 85. Everybody else in class actually got less than an 85. It was a hard test, so he still scored the highest in the class.
But I, as his teacher, know that that 85 is not the best he can do. That 85 - he's a lot more capable. He could have still got a 100, and I know it for a fact. I know it. I know that he didn't apply himself, and that's why he did so much less.
Me, as a teacher, will show him that and say, "I know you're much better than this. I know you're far more capable than this."
And he will look around and say, "What? It's still the highest score in the class," because now you're still comparing yourself to who? Everyone else. You refuse to compare yourself to what you're capable of.
The Weight of Effort Over Results
You have to learn to compare yourself to what Allah has given you. Have I really done my very best? Which is why the word mawaazin - in this ayah - in مَوَازِينه فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ وَمَنْ خَفَّتْ مَوَازِينُهُ (Quran 7:8-9) can also be the plural of وزن.
Allah is not going to gather the number of our good deeds; he's actually going to look at the weight of our good deeds. How much work was put into this good deed? How much quality or sacrifice or effort was put into this good deed?
You know, in this life right now, all we can judge is results. That's all we can judge. The team who came in second place - they came in second place, they didn't win the championship. That's all we know. You're not going to say, "By the way, guys, you put lots of hours into practice and I know you just really, really worked hard and the rehearsals went..." No, you didn't win, so none of that counts for anything. Either you brought the gold or you didn't get the gold. Either you won or you didn't win.
When the elections happen, somebody wins the election, unfortunately, and we say, "Hey, they won the election." The one who lost - you can't say, "Oh, nice effort." Effort doesn't mean anything. I didn't get anywhere.
When you do a great interview at a job and you didn't get the job - well, doesn't matter if the interview went great or you were well prepared or your resume was really good. All those efforts now mean nothing in this life because we don't judge by effort; we judge by results. That's what we care about.
But in that life, in the next life, when the real scale is established, let me tell you something: results will not matter. Results will not matter. The only thing that will matter on that day will be what? Efforts. Sincere efforts.
This is actually the core principle:
- "Allah says a human being will have nothing to their advantage except whatever effort they made, whatever effort they made. That's all that's going to matter."
Nobody can see your effort. Nobody can see your struggle. Nobody can see how hard it was for you. But Allah does, and He brings that out on judgment day.
When Big Deeds Have Little Weight
So now, I want to bring you finally to some things that we think are... we take lightly, because I'm talking about deeds being heavy, deeds being light. Allah says sometimes people think they put a lot of effort in or they have a lot to show Allah: "I built an entire masjid. I did this, I did that, I did the other."
But maybe Allah made all of those things easy for you, and it required no effort, and you saw these big things and you figured, "I'm going to show Allah what the square footage was. I'm going to show Allah how big the cheque was that I gave." And in this life, that big cheque has weight. But in that life, that cheque has no weight - has very little weight.
- "We'll approach whatever deed they did and turn it into dust, scattered. It'll have no weight."
Our deeds have to have sincerity behind them. That's how they have weight behind them. Our deeds have to have effort behind them, struggle behind them. That's when Allah actually acknowledges that you did something worth doing.
When you love something, when you really want to please someone, it's the effort that is seen. And by the way, the only people who see effort in this life are your loved ones - truly loved ones. Your parents: even when you fail the exam, your mother will come (your father might beat you up), but your mother will come and console you and say, "I know how hard you worked. I know how you stayed up all night." At least you'll acknowledge some effort that you made. Some hope will be there. Some appreciation will be there, right?
So when you have a loved one, then they acknowledge the effort. And who loves us more than Allah عز وجل
Words That Weigh Heavy on Judgment Day
So finally, I want to share with you just a couple of things that weigh really heavy on judgment day. Because now, if I am talking about things that are going to weigh heavy and weigh light, and we want all of our scales on judgment day to be heavy, at least let's walk away from this khutbah learning some things that are in fact very heavy on judgment day.
Allah عز وجل describes in a very powerful, beautiful hadith of the Prophet - he gives us this key from Allah:
(Bukhari and Muslim)
He says, "There are two words that are really light to say on the tongue, but they are mighty in the scale." As a matter of fact, I'm reminded in another hadith of the Prophet (صلى الله عليه وسلم): there's a man who comes before Allah on judgment day, and his bad deeds are weighed, and they're massive. And he's asked, "Do you deny any of them? Do you have any excuses?" And he says, "Nope, يا رب." "Are any of these inaccurate? Did the writers who write your deeds down - did they write incorrectly?" "No يا رب I swear it's accurate. It's all good."
"You have one good deed. Bring the good deed." And it's a slip of paper which has the kalima on it. That's all it is. And they put the slip of paper on the other side, and it outweighs everything else. It outweighs everything else.
In this particular hadith, the Prophet (صلى الله عليه وسلم) tells us there are two words, light on the tongue but very heavy on the scales, and they're really beloved to Allah - حَبيبَتَانِ إِلَى الرَّحْمَنِthe rahmanthe one who shows love and care and mercy, really truly loves them.
What are those two words? سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيمِ
The Heart Behind the Words
Let me tell you: it is not the tongue that weighs heavy on judgment day; it's the heart that does. These words and the words of Allah, when they're just said from the tongue, mean nothing. But when the tongue is connected to the heart, it means something. So that's what I want to spend a couple of minutes on, and we end this khutbah inshallah.
(سُبْحَانَ اللَّهِ وَبِحَمْدِهِ) essentially is saying how perfect Allah is, and no matter what circumstance, I still thank Him and I appreciate Him and I praise Him. "Allah is perfect. I thank Him and I praise Him," basically.
Now, you and I go through some tough situations in life, and when things get tough, things are not perfect, then we tend - sometimes tend - to blame Allah: "Why is Allah doing this to me? Why did I have to go through this? Why did I have to be put through this pain? This person is much worse than I am, and they get away with everything, and look at me. Why does Allah keep torturing me over and over and over again? This doesn't seem fair."
When you're questioning Allah's fairness, you're considering Allah less than perfect. You're denying (سُبْحَانَ الله - subhanAllah). When you question like that, your mind, your heart is losing sight of the fact that Allah is beyond criticism, that everything He does is perfect - everything He does is perfect.
So saying (سُبْحَانَ الله - subhanAllah) is something else. Feeling (سُبْحَانَ اللهِ - subhanAllahi) is very heavy in the scales. Feeling it under all circumstances is a different matter altogether.
(وَبِحَمْدِهِ - wa bihamdihi) - and no matter what I'm going through, whatever you're going through that is reason for me to complain and cry and criticize and stress and have anxiety, despite all of that, the only thing that comes from my heart for Allah is praise and thanks. I am positive towards Allah, no matter what negative surrounds me. If you can pull that off, man, that is heavy in the scale. That's really heavy in the scale.
And then coupled with it: (سُبْحَانَ اللهِ الْعَظِيمِ - subhanAllahi al-'adheem) - how perfect Allah the Great, meaning never do you ever think or feel or say anything that takes away from the greatness of Allah. You don't complain about Allah or talk about Allah in a way that's not befitting.
Maintaining the Proper Relationship with Allah
You know, people have different kinds of relationships with God. Christians - sometimes my Christian friends will say, "Yeah, I'm kind of mad at God nowadays. We were good friends before, but it's kind of... he hasn't been listening lately."
And then there are other faith traditions in which God is a mighty, scary, high, sacred figure, and you don't speak about Allah except if you're afraid.
Islam is a combination of both of those things. We are friends before Allah. We are close to Allah. We have a love for Allah, and we're also respectful of Allah at the very same time. You don't talk about Allah or talk to Allah like you're talking about one of your buddies. "Allah, you know..." It doesn't work that way. No, no, no. We're talking about Allah. You don't get to do that, even though we have a loving relationship with Him and He understands, and He listens and He loves.
But we don't become casual like that with Allah. And on the other hand, we're not so scared of Allah that we're never friends with Him, that we can never take our problems to Him, and never beg and plead with Him.
But we have to remain a constant... constant: Allah is not angry with us. Allah does not hate us. Allah is not punishing us. This world is not for you to be punished. Whatever you and I are going through is never, ever, ever going to be a punishment.
Throughout it all, you and I will maintain (سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيمِ - subhanAllahi wa bihamdihi, subhanAllahi al-'adheem) and our scales will be heavy.
The Hidden Struggles That Allah Sees
Other people will think your deeds are worthless: "You're not a good Muslim. You don't even have a beard. You don't even wear a hijab. You don't even do this. You don't even do that." They'll list all the things you don't do. They don't know what you do - that is with Allah.
They don't know how hard it was for some of you to give up alcohol. Allah knows that. They don't know that. All they see is, "This person used to drink." That's all they see. They don't see the sacrifice you made, the pain you went through, the difficulty you carried to get away from that sin. That is between Allah and you. Allah knows that, and it will weigh heavy on the day of judgment.
Closing Du'a
May Allah (عز وجل) help us appreciate the weight of our deeds, and may Allah (عز وجل) help us see that even the smallest of things that we do can become very, very, very heavy on judgment day.
"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."
"Recite, [O Muhammad], what has been revealed to you of the Book and establish salah. Indeed, salah prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do."
Ittaqullah - Fear Allah