What do we carry beyond Ramadan
By Nouman Ali Khan | 2026-01-08T18:06:39.493633+00:00 | Topic: Ramadan
What do we carry beyond Ramadan
Khutbah by Nouman Ali Khan
Opening Du'a and Praise
"O Allah, Lord of the worlds, accept (our prayers), and make us among those who believe and do righteous deeds, and advise each other to the truth, and advise each other to patience."
"O Allah, make us firm upon death with the statement, 'There is no god but Allah.'"
"My Lord, expand for me my breast [with assurance] and ease for me my task and untie the knot from my tongue that they may understand my speech."
Ramadan and the Establishment of Prayer
Muslims have developed a habit of getting into in this month of Ramadan. Even Muslims that are not very regular with their prayers, try to be more regular with their prayers when they're in the month of Ramadan.
And so this fundamental instruction of Allah, of (أَقِمِ الصَّلاةَ - aqimis-salah) (Quran 2:43) of establishing the prayer, we're closer to that as a people altogether ever in the year than we are in this month. And especially as we approach the end of this month, I know that it's exhausting. And in some people's head, when is it over already? How many left now? That's the kind of mindset that it becomes.
But regardless, this is the time for us to increase and enhance and really recommit ourselves especially to this fundamental way in which we connect to Allah, and that's the prayer. This is something that in the Qur'an, about the prayer, Allah even compares prayer itself to our faith.
Prayer as Faith
So, when the believers were praying towards Jerusalem, and then the qiblah changed towards Makkah, Allah did not say that when you're praying towards Jerusalem, your prayers will not be wasted. But He said your iman will not be wasted, meaning your faith will not be wasted. In other words, to Allah, the word faith and the word prayer are actually the same thing.
Similarly, when Allah describes somebody who turns away from the faith, turns away from the truth (فَلَا صَدَّقَ وَلَا صَلَّى - fala saddaqa wa salla) (Quran 75:31) He doesn't accept the truth, and therefore He doesn't pray.
So, for Allah, the equation that Allah has made in the Qur'an is the people who commit to the prayer are actually the people who accept the truth of this revelation. So, prayer isn't just another instruction in Islam, it's actually Islam itself. That's actually Islam itself.
Call to Prayer as Call to Islam
You know, the Israelites, Banu Israel, when they were instructed to accept Islam, the way they were told that was (وَارْكَعُوا مَعَ الرَّاكِعِينَ - warkau ma'ar raki'een) (Quran 2:43) Not (أَسْلِمُو - aslimu). They weren't told, accept Islam. They were told, make ruku' along with those who make ruku'. Bow with those who bow. And bowing is a part of what? Of the prayer. So, the call to prayer is actually the call to accepting Allah as your master.
And that's what we get in a better habit of doing. I know you and I, sometimes we get lazy about it. There are people who've lost sight of their prayers because of whatever reason, whether it's laziness, or neglect, or maybe we have some emotional barriers, or whatever else.
Prayer as Connection to the Qur'an
But this is a month where the devils have been chained, and we've become better at our prayers. We've become closer to establishing the prayer. The fundamental purpose of establishing the prayer, of bringing salah back into your life, is actually to bring Qur'an back into your life.
Because the prayer, another word for the prayer in the Qur'an, is Qur'an, actually. So, (أَقِمِ الصَّلاةَ لِدْلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا - aqimis-salata lidulukish-shamsi ila ghasaqil-laili wa qur'anal-fajri inna qur'anal-fajri kana mashhuda) Quran 17:78) - establish prayer from sunset to the darkness of night and the Qur'an of dawn. Indeed, the Qur'an of dawn is witnessed.
The Qur'an of Fajr. And the Qur'an of Fajr is that which is witnessed. In other words, the prayer's purpose is to connect us to Allah's words.
That's why the longest part of the prayer is standing. You would think the longest part may have been the most spiritual element of the prayer is Sajdah, where our head is on the ground. But no, the longest part of the prayer is standing, because that's the part where Allah speaks to us. When Allah speaks to us from His Qur'an.
The Wisdom of Connection
So, now the thing that I wanted to get back at, is this month of Ramadan, everybody knows it's the month of the Qur'an. And now I've kind of tried to make a connection, it's also the month of re- establishing our prayer.
You know, the Qur'an, one of its names is Al-Hakim. Al-Hakim, it doesn't just mean wise, it comes from the Arabic word Ihkam, which means to tie things together, or to stitch things together. And part of wisdom is that you can make connections that otherwise other people didn't see.
One of the wisdoms of the Qur'an is Allah connects things together, that if He didn't connect them for us, we would never see the connection between them. We would never know. And so I wanted to dedicate this khutbah today to help you and myself remind ourselves of a connection that exists between the prayer and some other things that are supposed to happen in our life.
Prayer as a Seed
What happens when a person truly establishes the prayer in their life? If I actually truly become a person of prayer, what does that mean, right? To help you understand the lesson of this khutbah, I want you to think of the prayer as a seed. You know when you put a seed in the ground, or a gardener does it, or a farmer does it, they put a seed in the ground. The seed is actually very important because without the seed you're not going to get the tree, you're not going to get the crop.
But the seed is not the goal. The seed is the means to an end. It takes you somewhere. So nobody says, I've planted the seed, I've succeeded. No, once you plant the seed, it's supposed to lead to something more. You understand? So the prayer is actually kind of like that seed, as we'll see today insha'Allah.
Luqman's Wisdom to His Son
The ayat that I hope to share with you today belong to Surah Luqman. This is the 31st surah of the Qur'an. It has a very interesting passage. One of the only passages arguably, where father is talking to son and giving him some advice. And even about that advice, Allah says (وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ - wa laqad ataina luqmanal hikmah) (Quran 31:12) That Allah had given Luqman wisdom. And that wisdom, like I said before, wisdom can also mean making connections between things that you don't normally see.
The wisdom that he gave his son is so important that it became wisdom that everybody should know until the day of judgment. So it became part of the Qur'an. So that's important.
Teaching Children Wisdom
It's also important that he's giving this advice to his child. And you know, children, they're not philosophically mature. They're not abstract thinkers. They're not deep thinkers. Their minds and their personalities are still forming. So you would think wisdom is something that should be discussed by old people.
Wisdom is not something you discuss with children. But here he is, Allah says, Allah gave him wisdom. And then immediately he starts teaching his son some wisdom.
So what we're learning therefore is there are kinds of wisdom that we have to even teach our children. But even more important than that, just like children themselves are seeds. Children are seeds.
If you nurture that seed the right way, you give it the right kind of water, you give it the right kind of soil, you let it get the right kind of sun, it will grow into something beautiful. So these are some things that he's teaching his son that are supposed to be permanent parts of a believer's personality. You're supposed to grow with them and mature with them.
They're always supposed to be there inside your being, inside your thinking, constants inside your life.
The Foundation: Establishing Prayer
So one of those that is often not talked about is what I'll share with you today. He says to his son, My beloved young child, (أَقِمِ الصَّلاةَ - aqimis-salah) (Quran 31:17). Establish the prayer. So this is what I started the khutbah with, establish the prayer. But now that he's established the prayer, what will happen? He says (وَأُمَّرْ بِالْمَعْرُوفِ - wa ummur bil-ma'roof) (Quran 31:17).
And once you establish the prayer, stand by and command and instruct and advise to do the right thing. In other words, the prayer is for you. If I go and pray, that's my personal thing. I benefited who? Myself.
But when Allah adds, or Luqman adds and then Allah verifies (وَأْمُرْ بِالْمَعْرُوفِ - wa'mur bil-ma'roof) And they commonly translate this as, enjoin the good, right? Which I don't like the word enjoin because none of you have ever used the word enjoin in a normal conversation in English. So I want to be able to use words for you that you can make sense of.
Standing for What is Right
(وَأَمْرْ بِالْمَعْرُوفِ - wa'mur bil-ma'roof) can mean, tell others to do the right thing. Tell others to do the right thing. Advise others to do the right thing. If you have the authority, actually even command others to do the right thing.
Like, you can command your child to do the right thing. A boss can command his employee to do the right thing. A police officer can tell a citizen to do the right thing, etc. A judge can tell the plaintiff to do the right thing, etc. But if you're not in a position of commanding (أَمْر - amr) can also mean advice. So you can advise your parents to do the right thing, or your spouse to do the right thing, or your friend to do the right thing.
And ma'roof means things that everybody knows are right. Stand by what's right. When you stand in front of Allah, when you stand in front of Allah in prayer, that's the seed.
And when you stand in front of Allah, you learn to appreciate the value of justice and of truth. So when you come out of the prayer, wherever you go, whoever you deal with, whether it's your family or friends or whoever else, when something isn't right, you call it out and say, no, we're gonna do the right thing. (وَأْمُرْ بِالْمَعْرُوفِ - wa'mur bil-ma'roof) And that is proof that you've actually established the prayer.
Standing Against Wrong
That's actually the first proof. And then he adds to it (وَانْهَ عَنِ الْمُنكر - wanha 'anil munkar) (Quran 31:17) And stop evil from happening. Prevent call out, speak out against things that are unheard of, that are not acceptable, that are immoral, that are unethical.
If somebody is insulting somebody, you stop it. If somebody is backbiting somebody, you stop it. If somebody is hurting somebody else, you stop it. If somebody is cheating somebody else, you stop it. You say, we can't do that. You know, in some people's life, they say family first.
So don't question your family member because family comes first. No, family doesn't come first, salah comes first. And because salah comes first (أَمْ بِالْمَعْرُوفِ - amr bil-ma'roof) comes first (نَهْيِ عَنِ الْمُنكَرِ - nahyi 'anil munkar) comes first.
So (أَقِمِ الصَّلَاةَ وَأُمُرْ بِالْمَعْرُوفِ وَانْةَ عَنِ الْمُنكَرِ - aqimis-salata wa'mur bil-ma'roof wanha 'anil munkar) You know what's in... This is a connection Allah made between things that are happening in the prayer and things that are happening outside prayer.
When the Connection is Missing
You know what happens when this connection isn't there? When this connection isn't there, somebody can pray and still do the wrong thing outside. And somebody can pray and see wrong things happening and never correct them.
And never advise anybody to do the right thing, even if they know they say, that's none of my business, I'm gonna keep myself to myself. As a matter of fact, among the previous prophets were those who would command or tell people, you're cheating people in the marketplace, you're doing wrong, you're doing this. And they would say (أصلاتُكَ تَنْهَاكَ - as-salatuka tanhak) (Quran 11:87) Your prayer is preventing us? You just keep to your prayer man, why are you bothering us? Is your prayer telling you to do all this? Actually, yeah, your prayer is telling you to do all this.
Teaching Children to Stand Up
So he says (أَقِمِ الصَّلَاةَ وَأُمُرْ بِالْمَعْرُوفِ وَانْهَةِ عَنِ الْمُنكَرِ - aqimis-salata wa'mur bil-ma'roof wanhati 'anil munkar) Now he's telling this to his child. So let's think about that for a moment. A 10-year-old boy goes to school, and some kids are bullying other kid, right? And he says, no, you guys can't do that.
You can't do that. Hey, stop messing with him. He just, because of his prayer, he now stood up for some other kid that's being bullied. Guess what? If you try to stop some bullies that are beating up some other kid, or picking on some other kid, who are they gonna pick on next? You, you're the next target.
Patience in the Face of Difficulty
So he says (وَاصْبِرْ عَلَى مَا أَصَابَكَ - wasbir 'ala ma asabak) (Quran 31:17) Stand, withstand, tolerate whatever hits you as a result. Whatever hits you as a result.
So, prayer changes you on the outside, and when you do stand up for what's right, you will be attacked. You're going to be attacked. And even as a child if you're being attacked, it's okay, become tough, take it.
Don't say to yourself, man, if I try to tell them not to mess around, then they're gonna come beat me up, or they're gonna criticize me, so I should just keep my mouth shut. If you see, sometimes what happens is in families, some people have like a really big mouth. They're very good at insulting people.
You're gonna meet them at Eid, probably, right? So, they've got a... You know, your uncle came over, and he's got a mouth on him, or your auntie came over, whoever came over, sorry uncles and aunties, but you
know. And they know how to insult. And you're like, I don't want to tell them that they're doing something wrong, because if I get on the wrong side of them, I'll be their next subject.
I don't want to mess with that. I don't know, because I can't handle the way, I'm still safe from their tongue. If I say something, then I won't be, you see.
Prayer as Source of Strength
But you know what Allah says? If you're a person of prayer, you will stand by what's right, and you'll stand against what's wrong, and it won't matter to you. You will be hit, and it's okay, you'll withstand it. (وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ) That's when you learn what it means that the prayer is actually a form of استعانة.
Seek help from the prayer. What will prayer... Because you know, when this happens, you go back to the prayer again. And you know what the prayer is gonna do? It's gonna make you stronger. It's gonna make you stronger. That's what the purpose of the prayer is. That's why we keep going back to it every few hours.
Accomplishing Great Deeds
So he says This is one of the most remarkable things you can accomplish in life. Just this prayer, to standing by what's right, and standing against what's wrong, and then being able to take what comes as a result.
If you can do that in your life, Allah acknowledges in the Quran, that's an amazing accomplishment. That by itself is an... (إِنَّ ذُلِكَ مِنْ عَزْمِ الْأُمُورِ) No doubt about it, that is from the most accomplished of deeds. These are people of great resolve and commitment.
عَزْم means commitment. Like this takes a very strong personality to be able to do. The prayer is actually, you know, it's the analogy of it. Allah doesn't just say that (صلوا) You know, pray. He says (أَقِمِ الصَّلاة) And (أقم) it translates to establish the prayer. It's to make something stand.
And the idea of making something stand is just like a pillar. When a pillar is in place, the building can shake, but the pillar will stay where it is. Right? So you become strong because of your prayer. That's actually the institution of prayer.
Not Turning Your Cheek to People
But then he goes on and adds some things that I wanna read in the next ayah. This khutbah is about two ayahs.
This one ayah that he's telling his son. And by the way, if we can raise our children with this value, to me, if somebody says, what is the Islamic philosophy of children's education? This ayah is it. We can raise children with this personality, we're good.
We're good. Then whether they know a lot or not, whether they have a lot of technical information about other aspects of the deen or not, that can come in time. But if this personality is there, then we've succeeded as human beings.
This is the hikmah that we want to give our children. So he says (وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ) Please listen to this carefully. He says, don't turn your cheek when it comes to people. When don't turn your cheek because of people.
What does that mean, don't turn your cheek? صغر in Arabic الميل. الميل. والغضب وكذلك They say, it means don't get frustrated with people. Don't make faces at people. Don't become agitated with people.
Higher Level of Tolerance
Have a higher level of tolerance for ignorance. You're going to meet difficult people your entire life. It's gonna happen. You're going to meet obnoxious people your entire life. People are going to say ignorant things to you or behave with you in ignorant ways your entire life. Don't become someone who is always upset and always agitated about what somebody else is saying, and somebody else is doing, and somebody else looked at you this way, and I can't believe they did this, and I can't believe they said that.
And it's constantly upsetting you. This is what (تُصَعِّرْ خَدَّكَ لِلنَّاسِ) means. You're constantly upset with what somebody else has done. And it's springing in your mind. And every time there's a conversation, all you want to do is talk about who upset you, and who bothered you, and who's agitated you, and who you can't stand, I can't believe this one, this one's so annoying, I hate this one, I hate that one. And you may be right, they may be annoying, they may be doing something wrong.
But the idea here is that that's not your obsession. You know when you stand by the right... Connect this to the previous ayah. When you stand by the right thing, obviously someone's doing something wrong.
Not About People, But About Worship
When you stand against something wrong, obviously someone's up to no good. When you're tolerating whatever hits you (وَاصْبِرْ عَلَى مَا أَصَابَكَ) somebody's doing something wrong to you. And right after that Allah says, don't turn your cheek towards people.
Don't get agitated with people. You're not doing this because of people. You're not doing this to make humanity better. That's not your job. (لَسْتَ عَلَيْهِمْ بِمُسَيْطِرٍ) You're not in control over anybody. You and I are not in control.
We're doing this because our prayer makes us do this. When you're praying, do you think about people? Think about that. When you start praying, are you thinking about who's in the row behind you? And who's next to you? Some people are.
Like, man, this guy's hands, I can't believe sometimes he puts them here, sometimes he puts them there. It's so annoying. You're not really praying then. Just get a webcam and just record him and analyze it later. But if that's what's happening, then you're not really understanding that the prayer is just you and Allah and you forget everybody else.
When you learn that, that even when you correct somebody else, even when you call something else out, you're not doing it for yourself, you're not doing it for them. You're doing it as an act of worship. You did your job. It has nothing to do with your pride.
Letting Go of Obsession with Others
If somebody criticized you or attacked you or demonized you because you stood up, that has nothing to do with your own ego. Which is why you won't turn your cheek and you won't get frustrated and agitated. That's just not your place. That's not up to you. That's not even your problem. (وَلَا تُصَعِّرْ خَدَّكَ للناس) So let your obsession and your criticism of other people go.
Now imagine, how much in social media, in the world of social media that we live in today, whether you're on WhatsApp or iMessage or Facebook, Instagram, Snap, whatever else you're on. If we removed from the internet just conversations we have about other people, just criticisms and how much you hate someone and how much you can't stand someone, how much you're annoyed by... If you just remove that from the internet, the internet would be an empty place. You know.
We'd save quite a bit of hard drive space if that wasn't the case. And you know, Quran doesn't even just acknowledge or doesn't even criticize people who do that. Quran actually goes a step further and says (فِيكُمْ سَمَّاعُونَ لَهُمْ) And there are those of you that sit there and listen to this stuff.
There are those of you that enjoy just... You don't do it, you just read it. You're just, oh yeah, that's... Oh my god, that was a good insult. That was, oh... I will screen cap that and send it to somebody. I'll save these for a rainy day. Your obsession with other people is captured inside this remarkable phrase (وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ) Let your obsession with people go. Let your obsession with other people go.
Living Your Life Properly
Live your life. Criticize yourself. Criticize your own behavior. And when someone does something wrong, then you correct it in a dignified way. But not, man, it's so annoying. I can't believe you do this. It's so ridiculous. That's not, you swell your cheek. That's not (أَمْرِ بِالْمَعْرُوفِ) That's not (نَهْي عَنِ الْمُنكَرِ) Because there's a contrast made between those two things.
Not Walking with Arrogance
And then he says (وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا) And by the way, before I go on, some people come to you and say, You know, some
people do this, this. You give a khutbah about that.
And some people do that, that, that. You should give a khutbah about that. Whenever you start the conversation with some people, there's a problem. There's a problem. You know who has the right to comment on some people? The one who made them. He can comment on them.
And he will deal with them. I don't have to deal with them. We just speak out about what's right, and we call out what's wrong. We're not concerned with people themselves. Why do you think in the Qur'an, pretty much in the vast majority of cases, Allah doesn't even name the people who say things. (وَقَالُوا) They said.
Who said? (وَقَالَ الَّذِينَ كَفَرُوا) Disbelievers said. Which disbelievers said? We don't know. We were not given their names. With the exception of Abu Lahab. When does that happen? You know. How many people insulted the Prophet? How many people attacked him? But we're not made obsessed with people.
We're told to criticize behavior, actions, speech. Those are the things we can criticize. So this last bit.
Everything Stems from Prayer
And by the way, all of this, what I'm sharing with you, are all leaves and fruits that are coming out of one seed. Which was what? The prayer. (أَقِمِ الصَّلَاةَ) Everything is stemming from (أَقِمِ الصَّلَاةَ)
This is the last bit I want to share with you. And don't walk around on the earth with marah.
Understanding Marah - Being Quick to React
Marah means a few things. One, to put it very simply, it's used for when something releases quickly. They use it for an arrow that easily comes out of the bow. They use it for a bottle. If you have a really small bottle and you're trying to fill it with water, you know how the water just quickly pops out of it? That's actually called, you know, marah. So the idea of marah is something that is quick to react. Don't walk around on the earth and have a quick reaction to everything.
Don't be impulsive. Don't walk around and see something, oh, that's terrible. Oh, those people. Oh, I love this. Oh, I hate that. Constant thumbs up or thumbs down. Constant re-share. Constant judgment. Immediate judgment.
You see something, I know exactly what's happening here. You see for example, you go to the store, you see a mother and her child is crying, and yelling and screaming. And you're annoyed. You're standing in line, you're annoyed. Some people don't know how to raise their kids. You know.
You don't know anything about what's happening. You don't know if this kid has a toothache. You don't know if he's got a tantrum. You don't know if he's sick. You don't know anything. But you see for one second, you already know how to judge. You already know exactly what's happening. You understand?
Not Jumping to Conclusions
So we quickly come to judgment about people, about others. You know, sometimes you go to somebody, you say, As-salamu alaykum wa rahmatullah. And they don't even look at you. You're like, maybe I should give him another chance. As-salamu alaykum wa rahmatullah.
Don't turn to you. As-salamu alaykum wa rahmatullah. No, nothing. Then you find out he's deaf in this ear. You don't know that. And you walk away saying, and this guy... Some people, you know, astaghfirullah.
I gotta tell you, this is (وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا) Which means, you are not quick to criticize, and jump at people, and jump to conclusions, and praise things, and criticize things, without actually knowing the full story. Now think about how much of the internet would disappear if that happened. If we didn't walk around on the earth with marah, then how lonely would the internet become? How quickly we come to conclusions. How quickly we form mobs. How quickly we praise, and how quickly we criticize.
Marah as Showing Off and Impulsiveness
Marah is actually also used for shiddatul farah. And showing off. Showing off. Being impulsive. Wanting to buy something the moment you see it. You know, they know human beings can become, people without faith can become impulsive. So you know what they do? In supermarkets and things like that, they'll put... People go to grocery store to get milk, right? Most people go to get milk and eggs.
Where do they put the milk and the eggs? All in the back. Because they know you're a person of marah. You're gonna see something, and just keep throwing it in. By the time you get there, your cart is full. You just went to get eggs, but now you're in debt. You know? And they know that because human beings are impulsive.
They're impulsive. Why do you think there's always candy in the checkout aisle? There's studies behind that. There's studies behind that because human beings are impulsive. So Allah says, don't walk around the earth being impulsive. And don't walk around the earth being judgmental. Being arrogant. (وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا)
Allah Does Not Love the Arrogant
And the final bit of this is (إِنَّ اللَّهَ لَا يُحِبُّ كُلِّ مُخْتَالٍ فَخُورٍ) For today's khutbah, this is the last bit. Certainly Allah does not love those that have a very high opinion of themselves. They have a very high opinion of themselves.
Now this obviously is talking about those who have a lot of pride, (فَخُور - fakhoor) extreme pride. What does that have to do with all of this? You know what Allah is telling us? When it's so quick for you to get upset with other people, when you're so quick to judge and criticize someone else, you know what that means? That you don't take any time to analyze yourself. You are already beyond criticism.
Everybody else has the problem. Because you don't have any problems, that's why you have time to obsess yourself with everybody else's problems. That's called (مُخْتَال - mukhtaal). Someone who has a very high, lofty opinion of themselves. And that's actually arrogance, that's pride.
The Root of Humility
You know this entire passage began with wisdom to be grateful to Allah.
You cannot be grateful to Allah if you're arrogant. And now by the time we get to the bottom, we're seeing where arrogance comes from. So that if I were to tie everything that I've said so far together, prayer is the seed.
And the fruit that comes from it at the end of the day is humility. It's actually humility. And that humility is what makes us a different kind of person in how we deal with people.
Complete Worldview in Two Verses
In these two ayat, is an entire world view of how a person should live their life. Entire world view. Again, a couple of ayat belong to Surah Luqman. Surah Luqman is only four pages long, so don't ask me which ayah numbers, look it up. Find it, inshaAllah. It's not that long.
Surah Luqman is ayah number 31 of the Qur'an. And I wanted to share this with you specifically as the last khutbah of Ramadan. Why? Because in Ramadan, we're so concerned with prayer and reciting Qur'an.
We're so concerned with the seed, but we're not concerning ourselves with that plant that it should become. What it should become. So now that we've exposed ourselves to the seed in this month, I pray that Allah gives you and me the ability to actually blossom that seed and turn it into what it's supposed to be.
Closing Du'a
May Allah make us a people of wisdom, make us a people of iqamatus salah, and make us a people that do not have any ikhtiyal, and any fakhr, any arrogance, and any pride, and any false delusions about ourselves.