Nouman Ali Khan – 3 Keys for Guidance – The Last One Is Crucial
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AI: Transcript ©
The du'as are not placed in the Quran
randomly. They're placed strategically. They're there for a
reason. This du'a did not occur somewhere else.
It occurred here in this conversation.
So So I'm going to mention to you
just for your just for ease of remembering,
I want you to take with you after
by the by the end of this footba
today, 3 things that have to do with
guidance, so you'll understand this dua.
3 things that have to do with guidance.
The first thing
Allahu
The Messenger of Allah Subhana Wa Alaihi Wasallam
came into
contact along with the migrants
and to contact with the Christian and Jewish
religions more directly when he migrated to Madinah.
And early on, there was an agreement made
between these communities and the Muslim community. So
they were living together in peace. So there
was politically at least
a stable situation between the Muslims, Jews and
the Christians,
a stable situation in Madinah.
And while this is going on, the Prophet
and the Muslims that have migrated and along
with the new Muslims, the Ansar,
they're also mentally and also physically and financially
preparing for war because it's they know it's
coming.
So within a few months, it's going to
Badr is going to, you know we're gonna
get started preparing for Badr. And escalations are
going to happen. Not immediately,
but you can easily argue within a year.
So there are 2 fronts. On the 1
hand we're dealing with the Jewish and Christian
communities,
and the new Muslims,
who many of them belong to Jewish families
and Christian families and they just became Muslim.
And then you've got the Ansar, the Muhajirun,
the migrants settling into Madinah, and then there's
the threat of the war from the
outside.
But even though politically
there's peace
with the Jewish and the Christian communities. There
is also an upsetness in the air. They're
not happy that some of their family members
accepted Islam.
This is a new religion. I don't know
what you needed this religion for. We had
a perfectly good religion already. Your book, this
Quran seems to talk about Jesus. Well, we
already have Jesus.
This talks about Musa, the Jewish family will
say, We already have Moses. What do you
need this for?
There's no need for it.
So they couldn't see why their family members
were more and more in number starting to
accept Islam. And of course, politically, there's peace.
But now inside these families, conversations are starting
to happen to try to convince these new
Muslims to come back,
and to show that this religion, this new
religion
is just some cult. It's not a real
thing. You just made this stuff up. You're
just getting caught up. Maybe you're going through
a phase and that's why you accepted this
thing. You just wanna be different.
Right?
And so they're trying to
somehow convince their newly accepted Muslim family members
to come back to the old ways.
And in the midst, this went on for
a few years. This kind of under the
tone tension between the Muslim or the Christian
and Jewish faith in Madinah and the Muslims
was going on while we were in a
state of peace.
And then comes
Badr, but after Badr comes Uhud. And this
what I'm going to share with you is
actually after Uhud.
After all. And Uhud as you might know,
the Muslims suffered a pretty devastating military
setback.
And some of the most important and crucial
companions of the Prophet
were shuhada, were martyred in the battle of
Uhud.
This was also a crisis of faith
for new Muslims and for Muslims who hadn't
yet internalized the teachings of
this book. You see the Muslims that are
coming from Makkah have heard 2 thirds of
the Quran and they've gone through a lot
of difficulty, and they are mature in their
understanding of the faith. But now there are
Muslims that just became Muslim last week, or
just became Muslim last month.
They know some things but they don't know
a lot. And even what they know is
at a surface level,
and it's not deep yet. There's no yet.
In Arabic is depth, maturity. It's not there
yet. It's building, but it's not there yet.
Just like nowadays, you would think of somebody
who accepts Islam. You don't expect them to
be super knowledgeable like someone who's born and
raised in a Muslim family, or someone who's
been studying the Quran, or Sharia, or Sira,
or Hadith, or Fiqh for 10, 15, 20
years. There's a big difference between the 2.
The same difference existed back then.
So when Muslims and even the
Prophet was nearly killed
in Uhud,
this was pretty devastating.
How could if this is the true religion,
how could this happen?
If this is the religion that is promised
victory,
why was he almost killed? Why are all
these dead bodies here? And by the way,
many most of the shohada
in Uhud
were from Medina. They were from the Ansar.
So these are now this is now closer
to home. It's not even those who came
from Makkah. Most of them died. In fact,
the majority was actually the Ansar because they
were the bigger number anyway.
So now there's this crisis. And this crisis
then, some Christian and Jewish families saw an
opportunity.
Hey, we told you it's not the right
religion.
I mean, do you see now? Do you
see what happened?
If God was really on your side, would
that have happened? You really think that would
have happened? So now there's this, they're dealing
with the crisis of the enemy, and now
they're hearing these arguments coming back from their
family members to try to shake them in
their faith.
And in that
background, with that background in mind,
Allah revealed guidance to the Muslims.
And that guidance is Surat Alimran.
It's a large surah of the Quran. It's
the 3rd surah in the order of the
wussaf, but it was revealed with this background.
This is what the Muslims were going through
externally and internally many of them. And to
support them with both of these crisis, the
external crisis and the internal crisis,
Allah revealed to them this surah.
It's important to understand that context because then
a lot of what Allah is saying especially
in the beginning of this surah will make
sense and I'm hoping within the few minutes
that I have,
I can by the end of this suhbaq
take something away for you and me. What
do we get out of this? Why is
this being why is this moment in history
being crystallized in this way by the Quran?
So Allah begins, aliflammeem
which already we know. No 1 knows but
Allah, what that means. And this is gonna
be important.
No 1 but Allah knows what that means.
And then He describes Himself, Allah huda illaha
illahu al hayulkayyul
Allah.
There's no 1 to be worshipped, obeyed, loved,
adored
in any way, shape, or form except He,
the living, the maintain the maintainer.
Al Hayy Al Qayyum.
Both of these names are really important for
a number of reasons. I'll just share 2
quick ones with you. Later on in this
surah, not too much later, we're gonna see
the problem of Jesus.
Because Jesus is actually a central
common point between the Muslims, Christians, and Jews.
The Muslims have something to say about Jesus.
The Quran has something to say about Jesus.
The Christians believe something about Jesus. And the
Jews also believe something about Jesus. The Jews
reject Jesus.
The Christians accept him as someone who died
on the cross
and then resurrected.
And the Muslims are
the crucifixion of Risa alaihi salaam,
and they are going to have a completely
different explanation that Allah will give them. So
all 3 of them
in their conversations Jesus exists.
But you know what? The conversation about Risa
'alayhi wa salam, all of it has to
do with Allah's name, Al Hayr
Allah the living, the giver of life. You
know for the Christians, they made Jesus as
the Lord. He is the life. He he
gives life. You know, in Christian narrative,
they would say that,
Adam brought death to the world and Jesus
brought life.
And Allah is taking that away from the
very first line and saying, who who Allah.
So
forget responding to their criticisms of the Muslims
and what they're going through. Allah begins the
best defense is offense.
So let's begin with who God really is
before we talk about Jesus. Maybe you don't
understand who God is before you speak on
behalf of God to me. Allah is Al
Hayy
and Al Qayyum. And when Allah maintains everything,
even when things look like they're falling apart,
Allah didn't stop being Al Qayyum.
The other side of it, later on in
this surah, in the second half of this
surah, we're going to see the catastrophe of
Uhud. Allah will comment on what happened at
Uhud. Almost 60 ayat of this surah,
Surah Surah Al imam are dedicated to the
disaster of Uhul.
Part of which is also what happened with
the Prophet Sallallahu Alaihi Wasallam.
And the rumor actually this if you don't
know, he was injured so severely that
he fell unconscious on the battlefield,
and his face was pooled with blood.
Some reports tell us his face was injured
in 3 different places.
That Ali radiallahu anhu a and Fatiha radiallahu
ta'ala anha had to actually make plaster out
of mud to cover his face so the
bleeding would stop.
And this happened just and by the way,
when he's when he
was reciting Surat Alay Imran, soon after Uhud,
the injuries are probably still there
while he's reciting the surah.
So the rumor was he's been killed on
the battlefield.
But Allah is adhai.
When Allah decides to preserve someone, no 1
can take their life.
And Allah decides to maintain this religion. He
will maintain this religion. So Al Hayul Qayyung
has multiple targets, you know.
Rusfuraing bihijalwahid
as they say in Arabic. 2 birds with
1 stone.
Right? From the very beginning. And then Nahu
says,
This is a very important part. Even though
I don't want to digress too much into
this part of the subject, but it's important.
The Quran's 1 of the Quran's most powerful
qualities
is that it doesn't
speak in black and white. The Christians are
entirely wrong. The Jews are entirely wrong. The
Muslims are entirely correct. That's not how the
Quran speaks.
Here are some things the Jews said incorrectly,
but here are other things that they got
right. Here are some things that the right
that the Christians are right about, and here
are some things that Christians are not right
about. It doesn't say these people are all
wrong, and these people are all right. It
doesn't do that.
But the problem is a lot of people
like to keep their life simple.
They like to keep life and what's the
simplest way to do things? Either this person
is in the accepted category or they are
in the rejected category. Keep life simple.
So even if, for example, the Quran speaks
positively of Jesus, of 'risa'adiq, which it does.
It speaks positively of 'risa' 'alay salam. Somebody
might come along from the other faith and
say, See, you guys like Jesus too. You're
just like Christians.
I don't know. We didn't say that. We
accepted some parts. We didn't accept your whole
story.
But you see how you can take something
small and build your own narrative on top
of that, a false narrative?
This is something the Quran trains the believers
not to fall into.
That you can accept some parts of something
and reject other parts of something, and that
is part of being truthful, honest, and fair.
So he says Allah says openly,
He sent the book down to you meaning
the Quran
confirming
what is before it.
Confirming what's before it, The Christians might be
thinking, is he confirming the Bible?
The New Testament? Is he confirming
the gospel of Jesus? Is that what he's
saying?
And the Jews might be thinking, Is he
confirming the Torah and rejecting the Christians? Which
1 is he confirming?
And Allah says, And He sent down the
Torah and the Injeel. He sent down both.
And now imagine both of those religions are
there in Madinah.
And when they heard tawrat, the Jews got
happy. Okay, okay, tawrat. We got endorsed.
But wait a second. He also endorsed what?
Injeel.
And with the Christians, the Christian concept by
and large with some variety was, the blood
of Jesus,
the blood of Jesus
now that he saved us by sacrificing himself,
we no longer have to follow God's law.
Just accepting Jesus has saved us. But once
you mentioned tawarat, you're mentioning the law.
So now you're you're upsetting the Jews and
you're upsetting the Christians by just saying, He's
revealed the book to you and by the
way, He revealed tawat and injeel before too.
Because neither of them can accept both.
They have to reject 1 of them. 1
of them rejects it completely. The Jews reject
the injeel completely.
And the the Christian reject the torah practically.
Practically, none of these rules apply. So they
do different kinds of kufar, outside kufar and
inside kufar. But we're not even talking about
kufar of the Quran. We're talking about Kufar
of Torah and Injeel of each other. Even
though the old testament is common to them.
So what is the Quran doing? Saying before
you come and question the faith of these
Sahaba and tell them that they're following the
wrong religion, have you thought about what you
believe?
That you're not exactly standing you're you're you're
not exactly standing on concrete ground. It's lot
of thin ice. You're standing on yourself.
And this is where the Quran begins.
A
long time ago, it used to be guidance
for people. Waanzalalfarqalil
Allah sent what divides the right from the
wrong.
This is again a description of the Quran.
Those who disbelieve
And now this kuffar could refer to them,
but it's actually more directly seems to be
referring to the Quraysh.
Because we just lost the battle to the
Quraysh.
Allah says,
They have severe punishment.
And Allah is very mighty in taking revenge.
Meaning just because they won and Uhud means
nothing.
That doesn't mean they got away from Allah's
punishment.
That doesn't mean that Allah is not going
to avenge.
Now if that is true, this should not
be a crisis for you. This should not
be a problem for you.
But the next ayah seems like it's a
completely different subject. Allah says, Inalahaada
ikhfa alahi shayun fil ardiwada fis Saba.
Allah, nothing is hidden from Him.
Not in the earth, not in the sky.
This is a really cool reference. Not in
the earth,
not in
the sky. Especially when it comes to Jesus,
you figure out why the earth and the
sky are important to mention.
He says,
He made you inside the bellies of your
mothers however He wants.
He makes you in the bellies of your
mothers however He wants. Now this is a
pretty remarkable thing to in the middle of
a conversation about the Torah, and the What
are we talking about babies for? What's this?
What's the reason for this? Well, how can
we understand this? 1st and foremost,
when Allah creates in the womb however He
wants, doesn't that include the virgin birth of
Mary of Jesus?
SubhanAllah
Then the accusation of the Israelites that this
is the Jews, that this is an illegitimate
birth gets destroyed.
But there's something else. Allah talks about this
time when I was inside my mother and
you were inside your mother. Allah talks about
the time, this time other places in the
Quran too. And He says,
you know, You were in He brought you
out from the bellies of your mothers, you
knew nothing.
This is a time when you knew nothing.
Now Allah is starting by saying, Allah knows
you from the time you didn't even know
yourself.
Allah was aware of you before you became
aware of yourself.
So now that you've come out of your
mother and I've come out of my mother,
now still Allah knows me better than I
know myself.
And the things that I'm saying on the
outside,
the criticisms that I'm making on the outside,
Allah knows what's coming on my tongue, but
Allah also knows what is in the depths
of my heart.
He knows that too. He's calling out people
and their intentions.
So He says,
No 1 can be worship except Him. Alaaziz
al haqeem, the ultimate authority, the all wise.
Now we get to this the part that
I really wanted to share with you in
these last few minutes.
The you know, when you have a major
lesson in the Quran,
you'll find across the major lessons in the
Quran,
1 of the common themes in them is
that they conclude with a prayer.
They conclude with a du'a.
And this is an important formula that's repeated
multiple times in the Quran. What's the purpose
of that formula?
You learn something
about Allah. You learn something about your religion.
And now that you've learned it, that's the
action. What should be the reaction?
The reaction should be you should engage in
a conversation with Allah for yourself.
That's what should
happen. So at the end of these lessons,
what did you get out of it? You
got a new conversation with Allah out of
it. That's your dua.
That's the point of this du'a. So we're
right
at the precipice
of this du'a in this passage.
He says,
He's the 1 who sent the book down
to you, the Prophet
And among this book and this law, there
are ayaat
that are clear or they are absolutely
explicit.
And others are not so clear. They are
kept vague and ambiguous
on purpose.
We started the Surah with Alif Lamim.
Right?
There already we know something with in the
very beginning. And now Allah says, By the
way, some of the ayaat have been made
entirely clear. Allah says, He made 7 heavens.
We don't know where the first 1 ends
and the second 1 begins.
We don't know.
Allah talks about the the shayakeen. They can
see us from where we cannot see them.
We we can't see that. So we don't
know. There's no scan that we've come up
with. There's no heat seeking signature that we
can come up with that can detect the
jinns and the shayateen,
that is something we cannot know. It's wuthashabi.
There are things you can know, and there
are things that are going to be beyond
your knowledge. The basic question that somebody asks
is, why tell me things I cannot know?
Why should you tell me things I cannot
know? Well,
when you learn that there's a reality that
you cannot access,
1 of its most fundamental benefits is it
humbles you.
It makes you aware, acutely aware and reminded
of your ignorance.
I cannot know everything.
And Allah as our teacher, Anlam Al Quran.
1 of the most important lessons He's teaching
us in the Quran is the limits of
our knowledge.
And part of the way to teach us
the limits of our knowledge is to say
things that only Allah can know. And we
have to just humble ourselves and say, I
cannot know.
And this, this part, I cannot know. This
is where the people before us, when they
came across things, they started interpreting them in
all kinds of creative ways like they did
with Jesus,
like they did with previous scripture. Now Allah
is saying, this is 1 of the mistakes
they made before you question Muhammad Sallallahu Alaihi
Wasallam, or you question the scripture that's given
to him.
Do you not see the games you played
with your own scripture
in the way you interpreted it?
InshaAllah,
maybe I'll come back here for a lesson
on just just how the Quran talks about
certain subjects and how the Bible talks about
the same subject. So you can see, and
how the Jewish and Christian scholarship talk about
the same subject that the Quran is talking
about. And you can see the clear difference
in thought process.
Allah does not allow us to take them
utashabihaat
and turn them into whatever we feel like
it.
Like I'll give you an example from Christian
typology.
Christians believe, for example,
that Jesus is the Son of God. The
question then comes from the Jews,
If He's really the Son of God, that's
gonna save humanity from all of his sin.
All of its sins. How come no other
prophet talked about Him?
No other talk No other prophet said, the
Son of God is coming. The Son of
God is coming. Your sins are gonna get
It's nowhere in the Bible.
Nowhere in the previous scripture. Where did you
get this from? They're like, dude, no, it's
there. It's just coded.
How how is it coded? Oh, you know
the story of Abraham? Abraham was supposed to
sacrifice his son. See, that was a preview.
Or you know how Joseph, Joseph saved the
people that were dying in Egypt when he
interpreted the dream, so he was a savior?
Yeah. That was also a preview.
Now you can turn anything into anything.
And by the way, the Jewish people did
this too.
The Jewish people did this with Ibrahim Alaihi
Wasallam. Ibrahim Alaihi Wasallam begged Allah
not to destroy the nation of Luth, if
you know the story.
He argued with Allah not to or with
the angels not to destroy the people of
Luth. You know what the rabbis turned that
into see? Abraham argued with God. We should
argue with God.
That's why we argue with God because Abraham
did it.
So if you wanna play these games, then
you can. Iftiraahil
fitna ortiraahta.
And then you wanna come up with whatever
interpretation suits you. And Allah says,
(QS. Al Mujadilah 2:3) But the right interpretation
of things that were meant to be vague,
that were meant to not be known. Nobody
can know them except Allah.
People that are mature in knowledge, when they
come to those places, they say, We just
have faith in it.
That is everything is from Arab. What did
Allah mentions,
And then the people who are mature in
knowledge, ironically, instead of saying, I know what
this means. The people that are truly mature
in knowledge are okay with so'ein saying, Only
Allah knows what this means.
That's their attitude.
Now through this opening passage, Allah has given
the Muslims humility,
and Allah has basically put the people that
were trying to make the new Muslims doubtful.
He's put them in their place like before
you come after us, kind of just check
yourself. Look in the mirror a little bit,
and you might find you need a humble
pill yourself.
But then we come to us. This is
the in the Quran. This is the purpose
of this, sharing this subba with you. And
I'm hoping in the next 2, 3 minutes,
I can give you at least the juice,
some essentials
that you should take from this du'a.
Immediately following this passage is this du'a.
That's the dua.
The duas are not placed in the Quran
randomly. They're placed strategically. They're there for a
reason. This dua did not occur somewhere else.
It occurred here in this conversation.
So I'm going to mention to you just
for your just for ease of remembering,
I want you to take with you after
by the by the end of this footba
today, 3 things that have to do with
guidance, so you'll understand this dua.
3 things that have to do with guidance.
The first thing,
practically speaking, if I if I didn't have
a GPS, I didn't have my phone or
a, you know, maps app or anything else,
and I was asking somebody how to get
to this masjid, the first thing I need
is the correct directions.
The correct information.
I need to know which street to turn
on, how far to go, how many miles,
what markers to look for, etcetera, etcetera, etcetera.
If I don't have the right information,
I cannot have guidance.
You with me?
So the first thing you need for guidance
is what? Information.
That's the first key. Guidance and information are
not the same thing, but at least it's
1 part of it. 1 part of guidance
is to have the right kind of information.
The first thing Allah does in this passage
is He says, by the way,
Allah knows what he sent in the Torah.
Allah knows what he sent in the Ijeel.
Allah knows how you manipulate that information and
he knows how you're trying to dissuade the
Muslims for by making them leave their faith.
But actually, the Muslims are committed to the
right knowledge.
They first have to have the right knowledge.
That's the first piece.
The second piece
of, you know, following or or getting to
your destination
is acting on the guidance. Just because I
know the directions and I just sit there,
it was nice to
know. Masha Allah. It's right over there and
I'm not taking any steps.
What's the point of guidance if you're not
going to what?
Act on it.
So there's this and there's alaman. There's the
second piece.
Right? So there's the action, there's this knowledge,
and there's also action. Okay.
But then there's a third piece.
And this is not, this doesn't come to
us by way of an analogy.
I'll give you
the the the the realistic situation that you
might find yourself in, I might find myself
in, any Muslim can find themselves in. Allah
gave us the knowledge that we should come
and worship him on Friday. So you came
here.
Allah gave us
and so you acted on that knowledge. So
you have the knowledge and you acted on
it. So the first 2 pieces of the
prerequisites have been met.
But it's very possible that just like in
accounting. In accounting they have this term LIFO.
If you've heard LIFO,
last in first out.
So some people attend Jumah LIFO style. Right?
So make sure you're the last 1 in.
Make sure you're the first 1 out. You're
strategically looking for the car space. That is
the quickest exit. You point your shoes in
the opposite direction of the Qiblah just to
make sure that you're you get out as
quickly as possible. You make sure you sit
in the farthest place back you can. I'm
not calling you guys out at the back.
You have no space but you know, you
know, 1 foot already outside.
But the idea is I'm here, but I
just wanna get out of here.
I'm here, but I'm thinking about where to
do lunch.
I'm here, but I'm thinking about the project
that I left halfway.
So you acted on the knowledge. Sure.
You had the knowledge and you acted on
it. Sure.
But your heart's not
in it. Your heart's not in it.
The 3rd piece of guidance is your heart
has to be in the right place.
You should want this. You
You should love this. You should desire this.
The problem is, 1 can
do the you know, know the right things
and even do the right thing
and still their hearts not in the right
place.
They're just doing it.
It's just mechanical.
You just go through the motions.
It could be that somebody got up at
the right time to fast in Ramadan.
They broke their fast at the right time
when Maghrib happened,
and they felt nothing.
They felt no connection. There's nothing that happened
in their heart.
There's 3 parts to guidance.
There's the knowledge, there's the action,
and there's the heart.
And the easiest ones are the knowledge and
the action.
Those are easy.
The hard 1
is the heart.
Some Sahaba
accepted Islam. And Allah describes the Christians, especially
the Christians, when they accepted Islam,
You will see their eyes roll with tears.
You know what happens? Their hearts were melting.
Their hearts were
melting. Now those people that have accepted Islam,
they remember the moment when they turned back
to Allah. Even if you were born a
Muslim, there there was a time when you
made tawbah and tears were running down your
eyes. There was a time when you felt
something in your heart. You pray every day,
but some prayers are different than other prayers,
aren't they?
Some moments are different than other moments. There's
a moment where you felt something, and it
shook you from the inside. And now remember
that moment, and then understand this
dua. Our Rabb, our Master, do not allow
our hearts to turn away. Our hearts
to turn away after You've guided us.
The guidance was 3 things.
It was the knowledge, and it was the
action, and it was the heart.
But the thing that's in trouble first
is the heart. And the heart can deviate
while the knowledge is there and the actions
are there.
So the believer recognizes that all of this
polemics and all of this discussion at the
end of it all, I need to protect
my guidance and that means I need to
protect the state of my heart. You Allah,
don't let it turn away. Don't let me
become just someone who just goes through the
motions after you've given me the gift of
guidance.
And then Allah And by the way, the
word zayr
or mazeeer also in Arabic is used for
teeth
that bend, that don't grow straight, that go
out of place. Like it was naturally supposed
to grow, and it grew out unnaturally.
Right? So it's actually
deviating where naturally I was supposed to go
somewhere, I ended up in the wrong place.
You know? And that that's what the word
means.
And I end this foodbaai I know it's
pretty much over time. Wahablana miladoon karrahma.
Give us the gift. Give us from your
special vaults, give us rahma as a gift.
The word
in Arabic
or in Arabic also is used for if
you if people used to climb the mountains
somewhere in the mountain they found like
They found like a little well with fresh
water. And it's like, this is like the
most amazing water they've ever had. In the
middle of the desert, there's this fresh water
up and hidden away in top of the
mountain like they found a treasure. And usually,
it's very expensive to own a well. It's
really you have to pay high money to
get cool water.
And now, they just got this free access,
and they're getting more and more and more
of it. Right? So an endless gift.
And that's why from the word from that
word, you get the word hibah,
the gift. Hey, Allah. We beg Allah wa
hablana min ladun kabahma You Allah, You are
the owner of endless gifts. And the gift
we're asking Allah now is that our heart
be kept in a safe place.
The ayah is also teaching us a formula.
If my heart doesn't turn towards Allah or
I don't steer it back towards Allah, then
I will miss out from the rahma of
Allah.
I'll miss out. I won't get it.
If I really want Allah's
The second part is second. The first part
is,
Then when I follow that,
You are the 1 that's going to guide
us, steer us straight.
I know my time is up, and I
know the next tabla is about to start,
so I'll conclude
quickly. But I will just give 1 tip
for all of us and myself
to keep our hearts in the right direction.
You know what that is?
Keep thinking about judgment day.
Keep thinking about judgment day. The very next
ayah says,
Our Rabb, You are the 1 who will
gather all people on the day in which
there is no doubt. If I keep thinking,
consciously thinking, I have to answer Allah. I
have to answer Allah. I have to answer
Allah. I have to answer Allah. Before I
say something, I have to answer Allah. Before
I do something, I have to answer Allah.
Before I take that money, I have to
answer Allah. Before I respond to somebody with
a good comeback, I have to answer Allah.
If I can control my temper because I
have to answer Allah.
If I have to control my greed, my
desire, my lust, whatever else because I have
to answer Allah. I have to wake up
because I have to answer Allah.
I have to walk away from the situation
because I have to answer Allah because it's
coming, it's coming, it's coming. The heart will
be corrected. 1st step. Allah gives it Himself.
It's not some strange formula you have to
find. The Quran is clear. You asked Allah
for something, and you Allah even gave you
a, here say this. (QS.
Al Ananiqarah:
3) Allah doesn't go back on His promise.
Go back on the promise. It's the promise
of Allah. Those who remember Allah, Allah will
remember them. May Allah make us people that
don't become unaware of judgment day. May Allah
make all of us whose hearts may have
deviated a little over Allah. It doesn't matter.
That we can able steer them back. And
we can have that conversation within ourselves. So
the life is poured back into every act
of worship that we do.
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