العشر الأواخر وليلة القدر● كيف تجهز قلبك● د أحمد العربي والشيخ نبيل العوضي●Laylat al-Qadr ●#ramadan

By God, if hearts were sound, they would break with sorrow from deprivation. By God, if hearts were sound, they would break with sorrow from deprivation. But they are intoxicated by the love of this worldly life, and they will awaken after a time. Praise be to God, and peace and blessings be upon the Messenger of God. God knows our weakness, He knows our helplessness, and He knows our shortcomings in His presence. Glory be to Him and praise be to Him. He knows that throughout the year we try, then fall, then rise, then stumble , then try

again and try again, then overcome and overcome, then overcome and overcome. So God, the Almighty, opens for us the doors of divine favors, chains the devils for us, opens the gates of Paradise , and closes the gates of Hell. A caller proclaims, "O seeker of good, come forward! This is your time! O you who stumble, O you who try, O you who strive, O you who persisted in sin and closed all doors to it, this is not your time, but rather the time for repentance and returning to God, the Exalted." This is the true meaning

of divine favor, as you mentioned. God has favors in the days of His lifetime. These favors are so powerful that they make a person's hair stand on end. God, the Exalted... God Almighty is self-sufficient and does not need us. Even if He were to leave the entire year to us, He, the Exalted, would have the greatest excuse. You, on the other hand, have been given your lives and the days, and you are the ones who indulged in them and opened the doors of sin. Now God Almighty wants to forgive us. God wants to show you

and guide you to the ways of those who came before you and accept your repentance. God is All-Knowing, All-Wise. God wants to forgive you, and those who follow their desires want you to deviate greatly. Our Lord, the Exalted, has already said, "And accept your repentance. God is All-Knowing, All-Wise." We know that You want to forgive us, O Lord. There is no need for a second time to confirm that God wants you to return to Him, to humble yourself before Him, and to know that you have no one but Him, Glory be to Him and praise

be to Him. God wants to forgive you again, and those who follow their desires want you to deviate greatly. So, the grace of our Lord, the Exalted, has opened this door for us and made it available to us so that He may forgive our sins, raise our status, overlook our shortcomings, and answer our prayers. Our prayers are with God, may He elevate our status and preserve our legacy and remembrance. This is from the grace and mercy of God. Therefore, it is incumbent upon every believer to strive during these days, dedicating themselves to God and making

Him, the Exalted, their primary focus. But what I want to learn from you is how To deal with God's blessings. Many people know that this is a vast favor and a great gift, but how should they respond to it? They want to strive but don't know what to do. Dr. Ahmed, the Prophet, peace and blessings be upon him, had a different approach at the beginning of the last ten days of Ramadan than at the beginning of Ramadan. Just yesterday, we were saying to people, "May the month be blessed for you," and now we are bidding

farewell to this month. These are truly numbered days. The Prophet, peace and blessings be upon him, led the Companions in prayer for three nights in the middle of Ramadan, not at the end. The Companions said, "We have attained success," and he led them in prayer until just before dawn. This was on ordinary days. What do we expect him, peace and blessings be upon him, to do in the last ten days? He was inside the mosque, secluded from the world, inside his mosque. A tent-like screen was set up for him to sit inside. The question is

, Dr. Ahmed, do we know exactly what he did? What did the Prophet, peace and blessings be upon him and his family, do? May my father and mother be sacrificed for you, O Messenger of God! You secluded yourself and withdrew from the entire world and the mosque. Of course, we know the Prophet's Mosque—how it was made of stones, mud, and palm fronds. It wasn't a modern, built mosque, An old mosque with no lights at night; it was dark. Inside this mosque, a tent was set up just for you to seclude yourself. Even inside the mosque,

you would isolate yourself from the people present, pray the obligatory prayer, and then return. O Messenger of God, may my father and mother be sacrificed for you, what did you do for this? During the nights of the year, he would suddenly wake up startled from his sleep and say, "Glory be to God! What trials has God sent down? What treasures has God revealed? Who will awaken the one who is in the chambers so that he may pray? Many a woman who is clothed in this world will be naked on the Day of Resurrection." This was

during the ordinary nights of the year. So what did you do, O Messenger of God, during the last ten nights? That's why when he says he would tighten his waistcloth and wake his family, it's not just talk. It's action; it's preparation, real preparation, a true withdrawal from the world, a real withdrawal. It's sitting with Gabriel. Imagine the master of mankind and the master of angels reviewing the Quran with him. He prays to his Lord, saying, "We must prepare ourselves with this preparation, otherwise, this blessing will truly come and go without us benefiting from it at

all. Doctor, let's delve into these blessings, let's enter them little by little. We want to truly prepare our souls for these blessed nights and hours, especially, Doctor. I don't want to upset the viewers And listeners now, but the situation of people in the last ten nights in Muslim countries is not pleasing, to be honest. When you see that the markets are still full during the last ten nights, the cafes and restaurants are still full of music, and some people are still gathering and watching TV series, and this is still happening during the last ten nights

, I know it was upsetting and even spoiled the atmosphere we were talking in , but let's delve into these meanings. Glory be to God! The saying of the Messenger of God, peace and blessings be upon him, or the saying attributed to him, peace and blessings be upon him, regarding the last ten nights, which you just mentioned, 'tighten your waistcloths.' I love this phrase very much, 'tighten your waistcloths.' And the scholars have two opinions about it. Tighten your waistcloths. It is known that the garments were the clothes that the Prophet, peace and blessings be upon

him, used to wear in his time, peace and blessings be upon him. The 'izar' is what is worn on the lower half." The garment , which covers the upper half of the body, is worn by a person who is exerting effort, running, going, coming, going, or moving about. They say this is a metaphor for... The intense effort that the Prophet, peace and blessings be upon him, will undertake is a race, he will stand on the path Of the sincere, diligent, and striving worshippers, and he, peace and blessings be upon him, will surpass them by tightening

his waistcloth. This is not the time for anything else but striving and being diligent in worship and tightening his waistcloth. Another meaning, Glory be to God, they said, is that he tightens his waistcloth, meaning he does not come to his family, peace and blessings be upon him, and he refrains from permissible desires. So if the Prophet, peace and blessings be upon him, refrains from permissible desires, then what about people who open the doors of forbidden desires for themselves, they look at what is forbidden, they hear what is forbidden, they speak what is forbidden, their main

concern is what is forbidden? This is your Messenger, peace and blessings be upon him, in these days, he prevents himself from permissible desires, he prevents himself from his wife, peace and blessings be upon him, and the Muslim youth today do not understand the importance of these nights, their seriousness, and their greatness. How many a night, Dr. Nabil, how many a night in which the condition of a person changes, he was among the lowly, the wrathful, the rejected, then his condition changes so that he becomes among the pleasing, the honored, the exalted, the attainers. The highest

ranks with the Lord of the Worlds can be attained in a single night with a single supplication, on a night when the gates of acceptance and supplication are opened. I do not know how People can be indifferent to these nights. As you mentioned, the Prophet (peace and blessings be upon him ) would , when the last ten days of Ramadan began, tighten his waistcloth, awaken his family, and spend the night in worship. Aisha (may God be pleased with her) said, as narrated in the authentic hadith, that the Messenger of God (peace and blessings be upon

him) would experience during these days what he did not experience at other times. He would exert himself, strive, and be strong in worship, so much so that even his family would not sleep at night. On other days, the Prophet (peace and blessings be upon him) would sometimes awaken his family according to their strength, and sometimes he would leave them. He (peace and blessings be upon him) would sometimes get up, and when the time for Witr prayer came and Fajr approached, he would say to Aisha, "Get up and pray Witr, Aisha." But these days have no

room for sleep, rest, relaxation, or lethargy. Whoever desires Paradise should abandon laziness and rise in the darkness of the night until the light of dawn appears, and let him connect one fast with another. This life is fleeting; true life is only for the sake of God. Seeking God's nearness in the abode of peace, we ask God to grant us His nearness and to make us among the honored and pleasing. But I would like to know from you how we can make the most of these days and purify our hearts to receive them, Because these hearts—I

mean, I feel that my heart and the hearts of many people no longer feel the greatness of these days. Ramadan after Ramadan after Ramadan instills in a person a normal attitude, or rather, a coldness in dealing with these great days. Last Ramadan had its last ten days, and the Ramadan before that had its last ten days, and the Ramadan before that had its last ten days, and this Ramadan has its last ten days, so we have become like it is an ordinary day. I feel as if our hearts want to awaken for these days. So

how do we prepare our hearts for these days? You reminded me, Dr. Ahmed, that I was an imam in a mosque many years ago. Every last ten days, an elderly man, not from the mosque, would come to us from another mosque and perform i'tikaf (seclusion for worship) in our mosque. I'tikaf was common in those days, in the eighties and nineties, and honestly... All mosques used to have i'tikaf (seclusion in the mosque for worship). It was a fundamental practice for people, young and old alike. Even women used to ask us if it was permissible for them

to perform i'tikaf. Until relatively recently, I remember this elderly man who, every year, would perform i'tikaf. He was a very simple man, always with his Quran and prayer rug, not speaking to anyone in the mosque. I would sometimes sit with him for five minutes, just to be mindful of God. He was there to truly seclude himself. Then one year, I didn't see him. I asked one of his sons, whom I knew, "Your father didn't perform i'tikaf with us this year. Where is he?" He replied, " My father is in the hospital. He had a heart

attack. Thank God he's alive, but he's still in the hospital." I went to visit him in the hospital. When I entered, he cried, but he did n't see me. He cried because he remembered the mosque and i'tikaf . I comforted him, saying, "You will be rewarded for this i'tikaf." He was so used to i'tikaf—sitting in the mosque, worshipping, and praying. And that was truly his way. I'm in seclusion, and this seclusion needs to be discussed, at least with some reminders. I remember in Shawwal, maybe the seventh or eighth, I don't remember exactly, a week after

Eid, I saw him bringing a blanket. I went up to him and said, "So-and-so, is everything alright? What's wrong?" He said, "Thank God, I'm out of the hospital, I'm fine." I asked him, "Why are you here?" He said, "To make up for The ten days of Ramadan." God is great! He prays alone, he leads the prayers alone. People are attached to the mosques. If it's not during the last ten days of Ramadan, when will people be attached to the mosques? The problem is, the problem is that people today, even if they're in seclusion, they have

a problem, a problem, as if they haven't secluded themselves at all. They're on their phones. Oh, if you want to seclude yourself, put down this phone or stay home, because in the end, you're in the mosque, and you want this device and social media. It's as if you haven't secluded yourself at all. It's like what the Prophet, peace and blessings be upon him, said to the man: "Go back and pray, for you have not prayed." You tell him, "Go back, go back and seclude yourself, for you have not secluded yourself." Seclusion is seclusion. It means

devote yourself to the worship of God Almighty. In fact, I say to some of the brothers, if you find a corner inside the mosque where no one can see you and you can't see anyone, this is the best place for seclusion. Seclusion is not for chatting and sitting around. What I mean is that spending time in the mosque, especially for men, is the most appropriate thing for a person to do during These nights. As for a woman who cannot go to the mosque for i'tikaf (seclusion in the mosque) but can go to the mosque for

Taraweeh prayers, then let her do so. If she cannot go, then it is better for her to stay home, sit, pray, bow, prostrate, and supplicate to God. Even regarding food, be lenient with your women during the last ten nights. Some fathers and some households, unfortunately, keep women busy even during the last ten nights, which include a night better than a thousand months. Is it better for a woman to sit in the kitchen on this night? Be lenient, be lenient during these ten nights. Whatever is on the table, praise be to God, it is a blessing.

Glory be to God. If we look, we will find that people are perhaps busy with preparations for Eid. You find that on the 27th night, there are only three nights left until the end of Ramadan, and these are the nights that are hoped for: the 5th, the 27th, the 9th, and the 10th. Some scholars have even said that the 10th is the best night before Eid. People are busy preparing their homes and decorating, and this is not bad, but there are gifts being distributed and blessings being bestowed from the Lord of the Worlds. How can

a person be so preoccupied with something other than God, while God Almighty calls out to him, saying, "Repent, and I will accept your Repentance. Ask, and you will be given. Is there anyone who repents so that I may accept his repentance? Is there anyone who asks so that I may give to him? Is there anyone who seeks forgiveness so that I may forgive him ?" Indeed, Muslim narrated in his Sahih that the Prophet, peace and blessings be upon him, said, "When the first third of the night of Ramadan has passed, the Lord of the Worlds

descends to the lowest heaven, saying, 'Is there anyone who asks so that I may give him? Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who repents so that I may accept his repentance?'" Only the first third of the night passes in Ramadan, and then the divine calls begin. And glory be to God, you see many people, even before the last ten nights, who do not pay attention, as if the nights of Ramadan are precious. Perhaps we should focus on this meaning, because it is a serious matter. The nights

of Ramadan are as important as the days, if not more so. The nights of Ramadan are not just for eating and drinking. Because when the Maghrib prayer is called, people rush to food and drink, thinking that the sanctity of Ramadan is gone. So people engage in conversations and discussions, sitting, talking, sending messages, exchanging letters, and eating. They drink, eat, and sleep, and it's as if the night has ended. This is truly astonishing, O people! The nights of Ramadan are precious, and the last ten nights of Ramadan Are the greatest of all. Every hour of them,

Dr. Nabil, every hour is invaluable, perhaps compared to years of ordinary days. Perhaps an hour in which a person performs an act will be of immense reward and great worth in the sight of God Almighty. So we ask God to grant us understanding and to teach us the spirit of fasting. There are also acts of worship that have an outward appearance, but they also have an inner dimension, a reality within the heart. This is why the Prophet, peace and blessings be upon him, when he pointed to piety, pointed to his chest and said, "Here is

piety, here is piety, here is piety." So the matter is spiritual and heartfelt before it is outward. For example, some people think that i'tikaf (seclusion in the mosque) is simply about when to start and when to end, what is forbidden and what is not, what is allowed and what is not. They think that worship is merely a set of rules, like the stoning of the Jamarat. The matter is not just about throwing stones, but about establishing the remembrance of God and glorifying the rituals. During Hajj , the act of seclusion (i'tikaf) is not a matter

of entering and leaving. You have fulfilled your obligation of ten nights. Tell me the secrets of i'tikaf, Doctor. God always judges deeds, even if I enumerate them and describe them, but the heart is what Makes the difference. The value of a particular act of worship is not determined by whether someone prays the entire night. A person might pray part of the night and yet be preferred by God Almighty over someone who prays the whole night. And a person might observe a partial i'tikaf and surpass another who observes it every day. We do not say this

to discourage the one who observes a full i'tikaf in the mosque. Rather, the one who observes a full i'tikaf has followed the Sunnah, for the Prophet, peace and blessings be upon him, used to observe i'tikaf during these days, especially the last ten days of Ramadan. Even in the year he passed away, he observed i'tikaf during the last ten days of Ramadan. However, some hadiths mention a remarkable story about the Prophet's i'tikaf. He observed it one year and found the mosque filled with tents, and his wives, peace and blessings be upon them, were also observing i'tikaf.

The mosque, it seems, was no longer conducive to the heart being alone with its Lord. Glory be to Him, the Most High. So the Prophet dismantled his tent and secluded himself for the first ten days of Shawwal. The issue now, Dr. Nabil, is not about me wanting to stay in the mosque only, as you mentioned in the previous episode, but rather that some people are in the mosque and hold their phones. Holding a phone in the mosque is Dangerous. Why? Because the Lord of the Worlds said, "In houses which God has permitted to be raised

and in which His name is mentioned," that "to be raised" means to be exalted, sanctified, and kept away from trivialities, nonsense, and trivialities. It is more appropriate, preferable, and fitting that these mosques be kept away from forbidden things, from inappropriate images, and from inappropriate sounds, such as songs and voices. So how can a person remain on their mobile phone, on social media, which I and you know I cannot refrain from using? It is forbidden as long as I scroll through them, seeing ads, images I don't want, and so on, while I am in the House

of God. If this image is forbidden outside the House of God, it is even more so in the House of God. And if this song is forbidden outside the House of God, it is even more so and greater in the House of God. So, man elevates the houses of God. The houses of God, the Exalted, were not created for such things. They were not made for such things, but rather they were made so that the heart may be alone with its Lord, the Exalted and Praised. Look at the beautiful hadith of the Prophet, which is

a detailed account of the seven who will be shaded by the Throne of God on the Day when There is no shade but His. He said, "And a man whose heart is attached to the mosques." So the issue is the state of your heart. Glory be to God! Your body may be in the mosque, but perhaps your heart is there while you are in seclusion, sitting with those who stand in prayer and supplicate. But what is in your heart? Is your heart with the shoppers in the markets? Is your heart with the matches and the

players? Is your heart with the world and its adornments and decorations? Or is your heart in the House of God? Glory be to God! The Prophet, peace and blessings be upon him, one night, it rained during one of the last ten nights of Ramadan. The companion said, "I saw him prostrating in water and mud." Meaning, not like us, with carpets, lights, and illumination. And I know some brothers in seclusion who look for the mosque that is empty, they look for the small mosques. Some brothers don't even find the lighting comfortable in prayer. People think that

at night, this is wrong. These bright lights at night can be disturbing, sometimes with their colors and sounds. The simpler the mosque, the quieter it is, the more conducive it is to seclusion. The fewer people there are, the more one's heart is connected to God Almighty. One of the early Muslims, Sufyan al-Thawri, Said, "Look at their hearts when their bodies were attached. You forget, you forget that I'm even sitting in seclusion." One of the righteous said, "I waited for him in the Grand Mosque. He was in the Grand Mosque. He prayed Maghrib, then circumambulated the

Kaaba, then bowed, then prostrated. When he prostrated, I waited for him until he finished. He didn't raise his head until the call to Isha. God is Great!" You see, they're not exaggerating. When a person enters into worship of God, they enter into spirituality. When a person enters seclusion, they think ten days and nights are enough. You don't count how many are left. You should be wondering how they passed, how quickly they went by. When the heart is truly attached to God Almighty, when the heart lives these verses and experiences them, why do some people, when

they pray three times... Four hours in a row, meaning the reciters, Sheikh Osama Abdel-Azim, may God have mercy on him, and Sheikh Abdel-Rahman Abdel-Khaliq, may God have mercy on him, many people used to pray three or four parts of the Quran every day, and some even ten parts. God is great! One of the reciters in the Kingdom of Saudi Arabia Recites ten parts every night, leading the people in prayer. How can people pray behind such reciters? You see, when a person is truly focused and their heart is immersed in these meanings, these verses, and this

spirituality, they lose track of time. But the one whose heart is still outside the mosque is like a bird wanting to leave quickly. Any door that opens will help them escape this place, as if they are tied down. No, the original intention is that we are the ones who have tied ourselves down. The early Muslims used to say, "When I left the mosque, I would wait until I returned to it. My heart longed to go back." This heart that is attached to the mosques—we want to experience true spirituality, we want to experience genuine faith. We

should reduce the decorations and embellishments, even the food. Food is one of the causes of heedlessness. I'm not saying eat too much, but I'm saying that when you are in the mosque, there is no need for these feasts, these spreads, and all kinds of food. Reduce it. No one will starve, thank God. On the contrary, this is good for your health. Secondly, the less food you eat, the more your mind and heart will be free to focus on worshiping God Almighty. You can't enter a mosque and see phones, decorations, food, and buffets. This isn't A

spiritual atmosphere. I know some brothers in a mosque during Ramadan who, from the very first night, started praying the night prayer. God is great! Now, thank God, this practice is starting to spread. Some people pray for 45 minutes, and then Ramadan is over. It's not true that people used to look for the quickest mosque, praying until 45 minutes and then leaving. My dear friend, as you mentioned in the previous episode, the entire night in Ramadan is dedicated to worship. In some mosques, from the very first night, there are Tahajjud and Qiyam prayers, and the mosques

are full. I prayed in one of these mosques during Ramadan, and I thought there were only a few people, mostly praying the night prayer. People yearn for this worship. This is an opportunity once a year to make the most of it, Dr. Ahmed. This is our doctor Nabil, may God reward you for the issue of seclusion. The heart must live with the verses of the Qur’an and with these rak’ahs. We mean, you are not just coming to the mosque to sleep or eat and drink and so on. This is a benefit I gained from our

Sheikh, Sheikh Abu Ishaq Al-Huwayni, may God have mercy on him. I ask God Almighty to reward him for what he offered to Islam and Muslims and to bless his legacy. Amen. He used to say to the brothers who were secluded with him, “We do not worship God with the worship of employees . We do not worship God with the worship of employees. So how is the worship of employees?” Some brothers said, and Subhan Allah (Glory be to God), it's a dangerous thing when the imam prolongs the prayer and recites verse after verse after verse. Some

brothers wait until the imam has recited, say, two quarters of a rak'ah, and then at the end of the second quarter, they join the imam in the takbir (saying "Allahu Akbar") to catch the first rak'ah. They remain seated, relaxed, completely unconcerned with what the imam is saying, the prayer itself, or anything else. Then, when the imam is barely finishing the first rak'ah, they stand up and join the takbir to catch the first rak'ah. Glory be to God! Did you come to truly observe i'tikaf, or did you come to acquire the image of i'tikaf so that

you might be called one who observes it? You came, my dear brother, to live with the verses of the Quran, to purify your heart with the Quran. And God is the One who said, Uthman, may God be pleased with him, “By God, if your hearts were purified, you would never tire of the words Of your Lord, God.” The problem lies in the heart. We want to immerse our hearts in the Quran, in its pages, in its verses. These are the days of the Quran: at the beginning of the night, in the middle of the night,

at the end of the night, and during the day. This is the month of Ramadan, in which the Quran was revealed as guidance for mankind and clear proofs of guidance and the criterion. These are the verses, these are the days of clear signs that guide hearts, purify souls, and cleanse the heart from the impurities of this world that it has accumulated throughout the year. All year, Dr. Nabil, we are busy with our work, with our families, with our friends, with our relatives, and deeply immersed in this world. Can we not bear to spend ten days

alone with God? We can imagine spending only 10 days in this year, Subhan Allah (Glory be to God). That means the year has 360 days. If it were said that 10% of the year must be dedicated to purifying our hearts, it would be said, "This is too little, very little." Yes, it would be said, "This is too little." If we said 35 or 40 days a year to purify hearts, that would be too little. So what about when you are told that only 10 days are enough to purify Your soul, elevate your spirit, and cleanse

your heart, which you strive to purify throughout the year? Why not give these days your heart, dedicate your heart to them, and purify your heart by listening to verses at the beginning, end, and middle of the night, and reduce your sleep? What would happen if you slept only two or three hours during these days and spent the rest of your day and night standing in prayer, fasting, praying, worshipping, and dedicating your heart to God Almighty ? Some people, Dr. Ahmed, might think that everyone is in the markets and malls, sitting in front of the television,

and that gatherings are taking place, and even some stadiums are playing matches. I am sitting alone in this mosque, and sometimes I feel constricted. This person needs to realize a very important point, my dear brother. Everything on Earth prostrates to God Almighty. Do you not see that to God prostrates whoever is in the heavens and whoever is on the Earth? You see everything, everything except these humans you see with your own eyes, and also a portion of the jinn. These are the only ones. But all of creation, all the worlds you see with your own

eyes and those you don't , even inanimate objects, even trees, even stars, even stones—you see, all of them are prostrating to God Almighty. You are Not alone, so that a person doesn't sometimes feel like, "I'm alone, I'm in seclusion, I'm alone." No, no, you are actually one of the few who are in harmony with the universe. All of these people have deviated from the laws of the universe. These are the ones who are lost. You are right. That's why the Prophet, peace be upon him, once gathered his companions, and it was the last Isha prayer,

the last Isha prayer. Then, when only a few of the companions remained, some of them couldn't stay up and some of them fell asleep, he came to pray with them. He said, "No one, no one on Earth is praying it now except you." He showed them that they were the only ones who were bowing and prostrating to God. Feel this. Sometimes this is what makes you feel isolated and that you are wrong. No, no, on the contrary. Sometimes it makes you feel overwhelmed and proud, saying and praising your Lord, "Oh Lord, why did You choose

me? Why did You choose me among all the people? Praise be to God, the markets are full of people, and the cafes and restaurants are full of people, but You chose me, oh Lord!" This alone requires gratitude to the Almighty Lord. Dr. Nabil , many people go to the mosque for worship or are busy these days with devotion and obedience, or they go to the mosque for prayer and don't know about their families. Is there any advice for these people, for every family, for All the members of the household? I'm not just talking about the

family, but also the working woman, the maid, or the driver. Do all the members of the household have a role during these days and nights? We must establish the fundamental principle during these days, Dr. Nabil, that all our attention should be directed towards the mosques. Some people direct their gaze to the mosque from the first night and go to the mosque and don't leave. This is the most complete state of people. But they should pay attention to what we said in previous episodes, with their heart, soul, and spirit, and that they only went to the

mosque to seclude themselves in their hearts, to be alone with their souls for their Lord, Glory be to Him. And praise be to Him, and He purifies it for them. There are men among the Muslims who cannot dedicate the entire last ten days to seclusion in the mosques for i'tikaf (seclusion for worship). Likewise, there are Muslim women, may God bless them, be pleased with them, and benefit others through them. I ask God Almighty to reward them for their efforts in managing their households during Ramadan. How, glory be to God, the hearts of believing women yearn

to be alone with the Book of their Lord, reciting it and praying at length. However, sometimes they are prevented from doing so because they attend to family matters. Perhaps they clean the house, perhaps they prepare Food for their children and husband. They are rewarded for this, God willing. A woman should not forget that she is rewarded for this if she is patient and seeks reward from God, even if she hopes to dedicate this time to other acts of worship. She is rewarded for being prevented from other acts of worship and will receive her reward, God

willing. She is excused for this. She also receives the reward for managing her household and attending to her husband's needs. A Muslim woman should not complain about this, but during the last ten days... As you mentioned, during the last ten days of Ramadan, we tell husbands to help their wives and free them up to worship God. It's unreasonable to tell believing women that they will remain believing women throughout the entire month. Their lives are spent on food and drink, but where is the worship? Where is the purification of the heart? Where is the cleansing of

the soul for God, the Lord of the Worlds? This is one of the husband's responsibilities. We are still discussing the Prophet's hadith, peace and blessings be upon him: "Get up and pray Witr, Aisha." The Prophet, peace and blessings be upon him, used to wake his family during the last ten nights of Ramadan. So, waking the family is the husband's responsibility. We say that the husband, and indeed all men who are listening to us, has a great responsibility to wake their families, to free them up. What does waking the family mean? It doesn't mean that They

are asleep, but rather that they are preoccupied with your own concerns, your responsibilities, and your desires. So, he should say to them, "May God bless you, be pleased with you, and reward you for what you are doing. I don't want anything during these days. Dedicate yourself to the worship of God." And he should say to his daughters, "Dedicate yourselves to the worship of God." This is the meaning of waking his family. Perhaps he is awakening sleeping eyes, perhaps he is awakening heedless hearts. Awakening doesn't simply mean waking from sleep, but rather awakening from heedlessness, awakening

from slumber, awakening from lethargy. Your wife is asleep, not just sleeping with her eyes, but sleeping with her heart. You should wake her up, encourage her, help her, and perhaps reward her if she comes with you to the mosque, prays, strives, worships, recites, reads, bows, and prostrates. This is primarily the husband's responsibility. As for the woman's responsibility, perhaps you could enlighten us on what a woman can do, especially since it may not be possible for many Muslim women to perform a full retreat in the mosques. Is it possible for a woman to go, for example,

from Maghrib to Fajr , or from Isha to Fajr, or to perform a short retreat? Is this possible, Doctor? Of course, in Islamic law, i'tikaf (seclusion in the mosque for worship) begins from sunset to sunset, which is a day and a night. Some scholars say this is the minimum for i'tikaf, while others believe that even an hour is sufficient. The intention to perform i'tikaf is what matters when entering the mosque. Our mosques in Kuwait—I don't know about yours in Egypt—are generally open during Ramadan, praise be to God. Some mosques are already open, meaning they're open

24 hours a day during Ramadan, thank God. We have many mosques in Egypt, so a woman can, as you mentioned, come an hour or two before the night prayer (Qiyam al-Layl). Qiyam al-Layl starts at 12:00 AM, so come at 10:00 AM, after Fajr prayer. Some of the righteous people, after finishing their night prayer, would sit and weep. Even Qays ibn Muslim, after a long night prayer, would sit and weep after the prayer, not during it. Here's the strange thing: a person might weep during prayer, but to weep after prayer? They say this man would weep

after his prayer and say, "For what purpose were we created? For what purpose were we created?" He would weep, "God created us for something! God is the Greatest!" Then he would say... Woe to us if our hereafter is ruined! Do you see living hearts? These are living hearts! That is why God said about them in the Quran: "They used to sleep but little of the night, and in the hours before dawn they would seek forgiveness." Among the points of interpretation is that they would seek forgiveness after the night prayer. Yes, for their shortcomings in the

night prayer. God is Great! A woman can go to the mosque in the afternoon if she can, sometimes to listen to the remembrance of God. She can sit for a while after the Taraweeh prayer before the night prayer. She can come after the night prayer. It is not necessary to go home quickly. Sit, seek forgiveness, remember God. They would regret even their diligence in worship if they did not worship God as befits women. And so it was with some acts of worship. You reminded me of this beautiful tradition. Some of the devout and diligent women

of the past, when night came, would say, " Rejoice, rejoice, O soul! The joy of the believer has come! O soul! The joy of the believer has come!" And when time passed for her in prayer and worship at night, she would take some verses and recite them repeatedly, saying, "Do not find solace in one whose gaze makes you fearful, for you will be prevented from remembering God in the darkness. Strive and exert yourself, and be in the night..." Shajan Gives you a cup of love, honor, and generosity. God, strive and exert yourself, and be in

the night with Shajan, giving you a cup of love, honor, and generosity. Until dawn comes and the call to prayer is given, and the time for standing in prayer ends, you sit and say, and you burst into tears, and you say, " The darkness has gone with its joy and its familiarity. I wish the darkness would intensify with its joy." God, by God, you are making us live through atmospheres and meanings, Doctor. I wish we wouldn't stop there. Honestly, let's return to the family. Doctor, unfortunately, even some of the righteous are still neglecting it in

the last ten nights, especially us. Sometimes studies weaken people, they don't go to school much, so they sleep. No Dhuhr prayer, no Asr prayer. Well, you should strive with them in the night prayer. It is more important to strive with them in the obligatory prayers, no matter what we mention of the virtues of the night prayer , Tarawih prayer, and other Tahajjud prayers. The obligatory prayers are greater. This is a serious point, Doctor. Does this mean that the obligatory prayers are greater than the night prayer? Of course, of course, they are the foundation. And I

heard a Beautiful talk of yours in one of your YouTube interviews when you mentioned the difference between prayer, fasting, and all acts of worship. No, prayer is not the same as the prayer that was ordained in heaven. Yes, prayer is for its own sake, not because you come to us, Muhammad, God is great, but because of this purpose: to impose prayer upon you. Then you return again. You see, all of this was preparation, preparation, preparation until it reached heaven to ordain prayer—the five daily prayers, which were originally 50. And indeed, we need 50 prayers a

day and night, truly, so that we may be saved from Hellfire. You see, we need five, not 50 prayers. It's not just five, but the Almighty Lord lightened it for us and made it five. And yet, my dear, some fathers... ten, ten Just strive hard in the last ten days, and God will help you for the rest of the year. Strive hard, for our Prophet, peace and blessings be upon him, Ismail, peace be upon him, was described by God in the Quran as, “And he used to enjoin upon his family prayer and charity, and he

was pleasing to his Lord.” Meaning, one of the reasons for God’s pleasure was that he cared for his family. This is why our Prophet, Peace and blessings be upon him, cared for his family. This is a lineage, one from another. All the prophets cared for their families. If you look for Zechariah, peace be upon him, you will find him in the prayer niche. God is great! I mean, stories, signs, events, and good tidings are all in the prayer niche. If you come to him, he is standing praying in the prayer niche. Come to Mary, the

Virgin Mary. This righteous woman spent most of her time in worship and in the prayer niche. You see, these are the places of the righteous. I tell you, these days, even the television is necessary. If you were lenient in the first twenty days, then yes, don’t be lenient. And my advice is to be a little stricter if you were too kind and your children are for their sake and out of love for them. Out of love for them, close some things and stop some things. Like what, Doctor? Their phones and computers are bigger than what

we have today, and the TV at home is on, showing series, competitions, programs, and trivial things. No, no, have some courage! Or do you think it's out of love for them or yourselves? God says that if someone fears for their family, they should do that. But some people, unfortunately, unfortunately, don't. "My children broke my heart, they're poor and have nothing," and that's it. This series and that, my brother, I swear, if you were to unveil the truth and we saw the Day of Judgment and how people will be in need of good deeds, God is

great! If you saw how a person will flee from their brother, their mother, their father, their spouse, and their children for a single good deed, God will not let them go. He will take it from you, He will take it from you on the Day of Judgment. If you saw people on the Day of Judgment entering Paradise, and those of their righteous parents, spouses, and offspring, and you, even if you enter Paradise, perhaps your children won't be with you. This is heartbreaking. Now is your chance. Take them, take them, pull them, make them love you,

sit with them. I mean, my son, and this is something that might remind me of something else. My son has friends' children who come and sit with him. I have a family gathering place (diwan) where I visited them. I was there the other day when I saw young children in middle school. I sat with them and told them stories of the prophets and righteous people. My son called me the day before yesterday and said, "My friends are asking when your father will sit with us and tell us the same stories. We need the children, we

need your children. If you could sit with them, even just a quarter of your children, in the diwan, in the living room, start this. Let this be the beginning, not the end. Let it be the beginning, and God willing, their situation will improve throughout the year. When the TV, phone, and computer are turned off, what should a father do with his children's free time? How should he deal with them? They have free time during the day and night. What should he do with them during the day and what should he do with them at night?

If possible, I'd like a quick program so that the head of the household can benefit from his wife and children. I wish you could give us this program because you are closer to this generation and understand their concerns and thoughts. I repeat the question to you, Doctor: time is being wasted, especially since some people don't work. And they're lost in sleep, or even those who work get tired at night and sleep. So how can We create a schedule, even a simple one, for most people? Of course, I mean, I'll follow the pattern you mentioned, may

God reward you. You mentioned something very serious, extremely serious. And I say something that the first thing a father, the head of the family, who is responsible for their religion, should pay attention to is ensuring they pay attention to the obligatory prayers. He shouldn't allow any of his children, or his wife's husband, even if they pray all night, to sleep through the noon prayer until the afternoon prayer time arrives, or to neglect or miss the obligatory prayers. That's the first thing. The second thing is that he should never go to the mosque alone, but should

take his children with him. And the wise father, the wise father, is the one who rewards his children for this, not imposes it on them as if it's a must, and if you don't do it, I will do this and that. No, Ibrahim ibn Adham said, "My father told me, 'My son, memorize a hadith and I will give you a dirham. My son, memorize a hadith and I will give you a dirham.'" If children get up and strive, they will have A wife's reward is to bring her a gift; this is how a wise father

and husband should act. Secondly, don't go to the mosque alone. Thirdly, wake your family up and enliven their nights; let them come with you to the mosque. Don't go to The Tahajjud prayer alone, nor to the Taraweeh prayer alone. There's nothing wrong with entertaining them with some snacks and drinks you buy for them, but the focus during these days should be on worship. If they rest and sleep during the day, don't let them sleep too long; they need to fulfill their religious obligations. Secondly, take them with you to the mosque. Thirdly, reward them , give

them gifts, and free them up to worship God. Don't burden them with responsibilities, obligations, pressures, or anything like that. Let the children be occupied with prayer in the mosques and stay there for extended periods. If the children don't have urgent exams or studies to occupy them and have ample time, it's best if you and they go to the mosque together. If your wife is a relative, please take her with you. Likewise, go to the mosque and be in the women's prayer area. And you, Dr. Nabil, are in the men's prayer area, and that is indeed

what you have done. This is the action of the righteous and truthful, who follow the Sunnah of the Prophet, peace and blessings be upon him. He used to wake his family, spend the night in prayer, and exert himself in worship. We ask God to grant us and you success. I am truly overjoyed By your words and learn so much from them. I ask God to guide you, grant you success, and open the hearts of all people to your words. Amen. I also want to mention the domestic workers of our esteemed viewers. They, too, have rights;

they are Muslims. On the contrary, I see some drivers and domestic workers in the mosques, praying with devotion and supplication. Lighten their burden; perhaps they also wish to pray the night prayer. If we can lighten their workload during these days and nights, we will all be rewarded for it. Sheikh Ahmed, Dr. Ahmed, the Night of Decree—and what do you know of the Night of Decree? Look at the verses in the Quran; they all demonstrate its greatness. And what will make you know what God says? And what will make you know except something great? What is

the Night of Decree? It is not sacred in our religion; in all previous nations, this night had its value and its greatness. People search for this night, and they make the most of their time on this night, and they also reduce it to One night, thinking it is definitely the 27th night, and they forget all ten nights. Tell us about these meanings, Doctor. Our talk about the Night of Decree is a talk of prostration. It is the night that is awaited throughout the year, and it is for this reason that the Prophet, peace and blessings

be upon him, secluded himself in the first ten days of Ramadan. Then he did not see the Night of Decree, so he secluded himself in the middle ten days of Ramadan. Then he did not see the Night of Decree, so he told his companions that he intended to seclude himself in the last ten days and told them to seek it in the last ten days of Ramadan. So for this reason, the Prophet, peace and blessings be upon him, secluded himself every night and every day of Ramadan, searching for it, seeking it, and asking for it,

because this night is not like other nights. Rather, it is a night that makes a person's life—not if a person lives 50 years, 60 years, or more—but the lifespans of the nation between The 60s to 70s mentioned in some narrations, and the lifespans of this nation are the shortest of all nations, but God Almighty blessed them in their deeds and blessed their times. Imam Malik, the Imam of Medina, may God have mercy on him, said: “It has reached me that the Prophet, peace and blessings be upon him, was shown the lifespans of his nation, and

it seemed that the lifespans of his nation were shorter Compared to all the nations that came before us. So God Almighty gave him the Night of Decree to compensate for the short lifespans of this nation.” Perhaps, Dr. Nabil, perhaps a person died at the age of 50, but his lifespan with God Almighty in terms of righteous deeds is 2000, 5000, or even 10000 years, because one night—we don’t say it equals 1000 months, that’s a mistake. Rather, it is better than 1000 months. The Night of Decree is better than 1000 months; it is greater, more sublime,

and better. And 1000 months is approximately 83 or 84 years. This is a number. If a person experiences the Night of Decree for only 10 years, it is approximately the length of his worship. 1000 years is a thousand years, so what about someone who lived through years upon years upon years? How long will their good deeds last on the Day of Judgment? That's why people on the Day of Judgment will be surprised when they look at their records of deeds. You might be dead at the age of 50, and you'll find someone next to you

whose deeds are equivalent to 1000 or 2000 years. What is this? What did this person do to be 50 years old while they lived 1000 years old? We lived at the same time, perhaps even in the same country, and we were neighbors. But this person was wise and discerning, seizing God's blessings and gifts. This is from God's great favor upon His servants. The Night of Decree is better than a thousand months. Its greatness signifies a momentous matter. Perhaps you could elaborate on this meaning: On the Night of Decree, the deeds of people are decreed according

to their destinies. Every wise decree is determined. Perhaps if a person strives, they will attain happiness throughout the year, indeed throughout their entire life. Is that correct, Doctor? Is that correct? This is a yearly decree from God. He made it on the Night of Decree. By God, if the veil were lifted, Dr. Ahmed, and we saw what happens on the Night of Decree, you wouldn't find a single person on earth who wasn't prostrating, bowing, standing, or raising their hands. If the veil were lifted, imagine, Dr. Ahmed, the sheer number of angels descending on this night.

The entire heavens would be adorned, the universe would be adorned, and the angels would descend. When God said the angels descend, even though angels descend and ascend daily, this night is different. God is Great! The heavens are filled with angels, and on top of all that, the master Of the angels descends with them. God, the Spirit, the Spirit Himself, who only descends for a great matter, descends with the prophets, descends with revelation. This is the master of the angels; he doesn't descend for something ordinary. God said, "Indeed, We sent it down on the Night of

Decree. And what will make you know what the Night of God is? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter." Peace be upon you. My dear, the Night of Decree is not a time for supplication. This is a point many overlook. They think the Night of Decree is limited to supplication and praying with the imam. Only then does someone's heart soften, their eyes well up with tears, and the imam finishes, and the Night of Decree is over. The original

meaning is peace, from sunset until dawn. God is great, a whole night, reaching up to 16 hours in some countries. God is great, it's all a blessed night. Of course, you say this is their night. Long is the blessing of God, He has given them more blessings. Your night is shorter, strive even if your night is only six or seven hours. In some countries, strive, for it is all a blessing from sunset. I even tell my children, sometimes at breakfast, "It's possible tonight is Laylat al-Qadr (the Night of Decree)." So, as soon as the call

to prayer is given, it's not about the food we eat, but The tongue begins, "O God, You are Forgiving and love forgiveness, so forgive me." The heart is humbled, the soul is elevated, and the eyes are lowered in this night. By God, Dr. Ahmed, if it were said to all the dead of the earth, "You will come out into this world for only one night and then return to your graves," they would choose any night without a doubt. Without a doubt, all of them, because they saw the truth. Everyone who died has awakened from their

heedlessness. Everyone who died has awakened from their sleep. We are as if we are asleep in this world. If it were said to the dead, "You will come out into this world for one night and then return," they would not choose Laylat al-Qadr. And we are alive today, provided for, with this great opportunity before us, so why don't we seize it? Glory be to God, how will we seize it? How will we conclude it? This night is a night of celebration, a night of joy. You mentioned that angels descend, and not just any angels, but

angels, including the chief of the angels, peace and blessings be upon Gabriel. There is a kind of tranquility in this night. Indeed, there is tranquility in it. I mean, there is no doubt about it being tranquil. This is Even one of the signs, as they said it is neither hot nor cold. A person feels peace of mind, comfort of heart, and the serenity of the night. But I feel that with the descent of the angels, this is a night of celebration, a night of rejoicing. Even what the Lord of the Worlds, Glory be to Him

and praise be to Him, said suggests to you that it is a most glorious night: "Indeed, We sent it down on the Night of Decree. And what will make you know what the Night of Decree is?" This is not mentioned in the Quran except in reference to something great. "And what will make you know what the Striking Calamity is? And what will make you know what the Inevitable Event is? And what will make you know what the Day of Judgment is?" Look, look, it has reached the same level, the level of the Day of Judgment.

Now, a night in this world is described as, "And what will make you know what the Night of Decree is?" God, it is a very glorious night. That is why the Salaf treated it with a different kind of devotion than worship. Some of the Salafis had new garments, new clothes, that they would only wear on the Night of Decree. God was Tamim al-Dar had a special garment worth 000 dirhams, which he dedicated to the Night of Power (Laylat al-Qadr). He wouldn't wear it for the entire year except on that night. Do we have this same

meaning And reverence? Do we have an expensive garment that we only wear on the Night of Power? And this, Subhan Allah (Glory be to God), is a suggestion from the soul, an instigation that this night, when I wear a new, expensive, valuable, and beautiful garment, should be treated differently from every other night. Doctor, I don't want you to stop, honestly. I'm living through this night right now. My heart aches, I swear. Doctor, sometimes it's true that it's not definitely the 27th night, but I remember once I was going from one mosque to another on the

27th night. I had a sermon to give, and the time for the night prayer was different in these two mosques. They asked me to give a sermon between the four rak'ahs in one mosque and another in the other. So I had to go from one mosque to another. It was the 27th night, and on my way, the streets were a little quiet, thank God. Although it's not definitively the 27th, most of the time... People are praying on the 27th, and I went to see a coffee shop with a TV on and shisha, and people were

sitting. Oh God, the 27th night, I swear, Doctor, I can't get over this sight. Oh God, they break my heart. Some of them are old, some are young, some are good. You should at least pray the ten nights. If you can't pray all of them and sit in them all, at least pray the odd-numbered nights, the 11th, 3rd, 5th, 7th, and 9th. Don't leave these five odd-numbered nights. If we say that you won't strive in all ten nights, strive in all the odd-numbered nights. And when we say strive, we mean pray the night prayer. Some

people, Doctor, think that Laylat al-Qadr means praying with the Imam for two hours. What about the other ten hours? Doctor, tell me, is what is happening to people today really true? I am surprised that some new Muslims, when you see them in the Haram or in some mosques, understand the value of these nights more than those born into Islam. You find them in the last ten nights observing i'tikaf in Europe. I was once present in Europe where new Muslims were observing i'tikaf; they understood the significance of this night. How can you not feel the importance

of this night? Al-Hasan al-Basri met one of his brothers, and perhaps he noticed some shortcomings in him, or as we say in Egypt (I don't know if you have the exact word here), " Fahlawa." It's known; we don't have the exact word, but we understand it from our Egyptian brothers. "Fahlawa" means that some people behave as we mentioned earlier, like employees who behave in a "fahlawi" way. They sit and be lazy on the even-numbered nights and only perform the acts of worship on the odd-numbered nights, completely neglecting the even-numbered nights. How can you bear to

leave nights that some scholars have said might be Laylat al-Qadr, about which the Prophet (peace and blessings be upon him) said, "Seek them," or "Seek it on the fifth night." This might be the sixth night, and the tenth night is the seventh. So, there is a strong disagreement. What I am saying is that he met him, and there might be an error in the calculation of the entry. Ramadan and its departure, my dear, is a night we may not experience next year. Believe me, Doctor, sometimes you find the same number of people in the odd-numbered

prayers as in the even-numbered prayers; meaning the mosque is full, then in the even-numbered prayers, half the mosque is there. Is this how you treat the Lord of the Worlds? I'm saying, "Oh Lord, just give me one night, that's all." My brother, there are ten nights! Make them like a course, make them like a course with A promotion, a bonus, a reward! And we find it difficult to buy Paradise for ten nights, Dr. Nabil? Is it difficult for us to buy a Paradise as wide as the heavens and the earth for ten nights? You are

told to strive hard during them, as Ibn al-Qayyim said: "By God, if the Night of Decree were unknown throughout the year, the whole year would be spent searching for it. So how can it be when you are told it is on the tenth of Dhul-Hijjah?" The angels who prostrate to God do not disobey Him. No one commands them to do so. An angel will remain prostrating until the Day of Resurrection. When he raises his head, he says, "Glory be to You! We have not truly worshipped You." God is the Greatest! From the time he was

created until he meets his Lord, he is prostrating, and yet he says, "Glory be to You! We have not truly worshipped You." And you, as you mentioned, Doctor, are stingy with ten nights for God Almighty. We say that Al-Hasan Al-Basri said when One of his brothers said, "My nephew, God has concealed five things within five things for five others. He has concealed the hour of acceptance on Friday so that you seek all the hours. He has concealed the Night of Decree in the last ten nights so that you seek all the nights. He has concealed

His pleasure in obedience to Him, so do not belittle Any act of obedience, for perhaps therein lies God's pleasure. He has concealed His wrath in disobedience to Him, so do not belittle any act of disobedience, for perhaps therein lies God's wrath. He has concealed His saints among His creation, so do not belittle any Muslim, for perhaps he is a saint of God, the Exalted." Dr., what are the things we should do on the Night of Decree, if we are fortunate enough to experience it? The most complete thing is for a person to go and empty

himself of everything in this world and go to the mosque all night, taking his iftar meal with him and breaking his fast in the House of God, not missing a single second. We say , Dr. Nabil, 84 years—no, it is better than 84 years. Approximately 84 years—meaning an hour is like many years . This means that if you miss even an hour on Laylat al-Qadr, you might miss out on a great reward and abundant blessings. From Maghrib until Fajr, magnify the night in your heart. Go to the mosque and observe i'tikaf completely. Don't respond to

messages, turn off your phone, and cease all interaction with people. Connect with the Lord of all creation, may His glory be exalted. Let your focus and supplication be upon Him on this night. The lesson is to strive hard. There is a misconception among People about observing Laylat al-Qadr. Observing Laylat al-Qadr is not limited to prayer alone. It encompasses prayer, reciting the Quran, supplication, remembrance of God, supplication, hope, humility, raising your hands in praise of God, and reviving your night. Vary your acts of worship. If we finish Taraweeh and there is an hour or two left

for Tahajjud, fill those two hours with remembrance of God, seeking forgiveness, reciting the Quran, and praying with the Imam. Focus on the verses, be humble, and recite. Revive the night by filling it with worship and obedience. The best time is after the Imam finishes Qiyam al-Layl , when there is an hour or two left until Fajr. This is the time when we reach Fajr, and it is most often overlooked . And at dawn they seek forgiveness. This is the time of the pre-dawn hours when the Lord descends throughout the year and calls upon His servants.

This is Laylat al-Qadr (the Night of Decree), yet you find most people heedless of it, preoccupied with food, drink, meals , and projects. They think, "I've already done my duty, my brother, wait, there's nothing left, nothing left!" But Satan wants you to undo everything you've done at the last moment. Sometimes, even when people Go home, they realize they've ruined everything they did that night. If they had stayed up until dawn, prayed Fajr in the mosque, had a date or a light pre-dawn meal, or taken a meal with them that day, this is the only night.

We have always eaten, always drunk, always enjoyed ourselves, always indulged in all kinds of food and drink. But this is the only night you are told to strive, to close all the doors of this world upon yourself, and to turn to the Hereafter. By God, if a person strives on this night and then goes to his Lord on the Day of Resurrection, he will rejoice with the utmost joy and happiness. By God, if hearts were sound, they would be torn apart with sorrow from this deprivation. By God, if hearts were sound, they would be torn

apart with sorrow. From deprivation, but it is intoxicating with the love of this worldly life, and it will awaken after one enters the mosque and hears people sometimes crying during prayer. He wonders why he doesn't cry. He sees people after prayer moved and tearful, while he enters and leaves the prayer without even feeling the difference before and after. Sometimes he picks up the Quran and sees those around him moved and contemplating. He hears stories of the ancients on this subject and wonders why he is not affected by this humility. What is the reason for the

issue Of humility, Dr. Nabil? It is an extremely serious matter, especially since the Lord of the Worlds, Glory be to Him, made it the first description of the believers in Surah Al-Mu'minun. God, Glory be to Him and praise be to Him, said: " Successful indeed are the believers who are humble in their prayers." Humility is a goal for all of us; we all try to reach it. Because humility is precious, truly precious, and it is not attained—or let's say, it is not attained— except through effort and striving, it requires some striving, diligence, and focus in

order to reach the ranks of the humble. And humility is something that can be attained, so that people don't think that humility is something that isn't for us. We are people who pray with movements and such. No, humility is an obligation. A person may finish his prayer and only have half, a third, a quarter, a fifth, or even a tenth of it recorded for him. As Sa'id ibn Zayd said, a person only has credit for what he understood of his prayer. You need The urgent need to be humble in prayer is not a choice; it's

not an option. You must be humble. How to be humble is a matter that requires extensive discussion, but the first step is to ask God for humility. For it is the Lord of the Worlds, may His glory be exalted, who inspires humility in His servants and bestows upon them what is in the hearts of the humble. He is the One who fills the hearts of His humble servants with this submission , humility, and reverence. The Prophet, peace and blessings be upon him, used to supplicate, saying, "O God, I ask You for a humble heart and

I seek refuge in You from a heart that is not humble." And in the Sunan, in the hadith of Ibn Umar, it is narrated that the Prophet, peace and blessings be upon him, used to supplicate, saying, "O God, I seek refuge in You from helplessness, laziness, cowardice, miserliness, senility, and the torment of the grave. Grant my soul its piety and purify it, for You are the best of those who purify it. You are its Guardian and Master. O God, I seek refuge in You from a heart that is not humble, from knowledge that does not

benefit, from an eye that does not shed tears, from a soul that is never satisfied, and from a supplication that is not answered." I always pause in this discussion with a crucial point: " Give my soul its piety and purify it, for You are the best of those who purify it." You are the best of those whom the Lord of the Worlds purifies. No one but you can purify your soul; He is the best of those who purify your soul, cleanse your heart, and refine your spirit until you find yourself, through supplication, seeking refuge in

God, and relying on this firm support, your soul humbled and your heart softened. You are the best of those who purify it; You are its Guardian and Master. This is something I see many people neglecting. How do we purify ourselves in prayer? We talk about The practical pillars and material means, and this is undoubtedly serious and very important, and we must address it. But the first thing is to turn your heart to God, for He is the Master of God, the Almighty. He turns the heart as He wills, and He is its Creator, may His

glory be exalted. This is why the Prophet, peace and blessings be upon him, who made this supplication— if we look at his state, he is the role model. Bilal would enter upon him and see him standing in prayer at night, his feet swollen. He would say, "O Bilal, verses have been revealed to me tonight: Woe to him who reads them and does not reflect upon them." Verses that say, " Woe to him who reads them and does not reflect upon them." The warning means the matter isn't as you described, where you have a choice. No,

there is a warning for those who don't reflect on these verses. How can someone recite the entire Surah Al Imran behind the Imam and not think about anything? If you don't reflect on some of its verses, such as "In the creation of the heavens and the earth and the alternation of night and day are signs," and in another hadith, Ibn Mas'ud said, "O Messenger of Allah, we are saddened by your crying all night over one verse: 'If You punish them, they are Your servants; and if You forgive them, indeed, You are the Exalted in Might,

the Wise.'" The Prophet cried all night over one verse until he prostrated, still weeping. What humility was in his heart? And all those Around him became like him. Aisha's nephew entered and saw her reciting a verse during the Duha prayer, repeating it for a long time: "So Allah has favored us and protected us from the torment of the scorching wind." She kept repeating it because she was raised in the Prophet's household. His companion, Abu Bakr, was a man who would cry when he recited something, even Aisha objecting, "He can't lead the people in prayer, O

Messenger of Allah! Where is Abu Bakr? I want him to lead the people in prayer when he grows old." He cried when he read, he cried. This is difficult for him to be an imam, but because the matter is bigger than him being an imam, let Abu Bakr, Abu Bakr, have goals bigger than prayer. But in reality, it is crying. Omar cried. What was Omar? What was Omar, may God be pleased with him? He cried over the verse, "I only complain of my grief and sorrow to God." Sheikh, when the back rows hear crying, it

means that there is no microphone or loudspeakers or anything like that. It is just sound. How did they reach that level? How did they reach that level? Sheikh, look, help us, Doctor, Doctor, help us with the steps one takes to reach this. I mean, I always stand with the example of the humble for the sake of God. And the greatest thing that breaks the heart, Dr. Nabil, is that if a person looks at these situations, he says, "No, we are far away. We need to focus so that we can reach close to them." We will

not say, "So that we can be like them." So emulate them, if you are not like them, for emulating the noble is success. So the Prophet, peace and blessings be upon him, used to do as you said. Abdullah bin Al-Shikhir said, "I came to the Prophet, peace and blessings be upon him, while he was praying, and his chest was heaving like a meadow from crying. " The Prophet, peace and blessings be upon him, wept, suppressing his sobs. This is how the truly devout do it; they don't intend to feign tears, but rather to savor the

prayer and the recitation more. So, tears come unexpectedly. Why would they want tears to interrupt the sweetness of their prayer? They don't feign tears; they come involuntarily. That's why the polytheists loved to watch Abu Bakr pray. In Sahih al-Bukhari, it is narrated that the polytheists would throw stones at Abu Bakr from the wall of Ibn al-Daghna's garden while he was praying in his courtyard, just to see him. The leading polytheists were disturbed and said, "Don't tempt our women, children, and elders with the prayer of a man whose reverent recitation even a polytheist Would hear!" They

loved to see this. As some of Ibn Taymiyyah's companions said, "When I saw Ibn Taymiyyah, his heart would leap from his chest just from looking at some of the devout." This is a powerful thing—looking at the devout, hearing their stories, reflecting on their virtues, and emulating them. It's powerful. He says "Allahu Akbar" (God is Greatest). This single utterance is enough to make his heart leap from his chest. By God , if you saw Ibn Taymiyyah in his old age, your heart would tremble. But better and more excellent than him was the state of the Prophet,

peace and blessings be upon him, when he said, "My greatest joy is in prayer." This means—it is evidence—that when a person is afraid, he looks right and left, up and down, and finds no peace. His eyes were wandering, wondering where danger might come from if he was cautious, fearful, and apprehensive. Prayer was the source of all tranquility, the impetus for all peace and serenity, and a source of reliance on God Almighty. Prayer was the delight of the Prophet's eyes. Whenever something troubled him, he would hasten to prayer. The world is ever-changing, Its problems ever-increasing, its

worries and sorrows ever-growing. The Prophet, peace and blessings be upon him, would leave all of that to stand in prayer and say "Allahu Akbar" (God is Greatest). Doctor, before prayer, before entering into prayer—the problem we have, which you may have alluded to in previous episodes, is that one waits until the bowing to join the Imam. We say that, in fact, before even the night prayer, one shouldn't join the Imam. You should arrive early, pray two light rak'ahs, sit and supplicate to God, remember God, recite some Quran, don't join the Imam immediately, even in the obligatory

prayers. How can you join during the iqamah (call to prayer) or if you missed a rak'ah and seek humility? The proper way is to arrive at the adhan (call to prayer), sit between the adhan and the iqamah, recite the Quran, remember God. God, you call upon God, so, Doctor, does that mean prayer doesn't begin? This is a serious point. Prayer doesn't begin with the iqamah (call to prayer) and the takbir (saying "Allahu Akbar"). No, prayer begins before that. Right? Yes, yes. Preparing oneself. How does one prepare for this? I mean, you've just drawn attention to

a very serious and important point, which is that prayer, my friends, is not the iqamah. Prayer isn't The takbir, standing, bowing, and prostrating. No, the iqamah begins with repeating the adhan (call to prayer) with the imam, repeating the adhan with the one who is giving the call to prayer, getting up to perform ablution, and being mindful that this ablution purifies me from my sins and prepares me to enter upon my Lord. That's why when Al-Hasan performed ablution, his face would turn pale and change color. They would ask him, "What's wrong with you when you perform

ablution?" He would reply, "Do you know before whom I will stand now? God!" This is during ablution. This is during ablution. This is his humility. This is how it is in prayer. I mean, if you are now cultivating humility through your ablution as you enter upon your Lord Glory be to Him, the Most High! It is as if you are preparing to enter the presence of one of the kings of this world. How then can you prepare to enter the presence of the King of Kings of this world and the Hereafter, the Master of the

Day of Judgment? So prepare yourself with your ablution, for you are entering the presence of God. Perform ablution in a way that washes away your sins. When a servant stands and performs ablution, washing his hands, every sin that his hands committed is washed away with the water, or with the last drop of water. Likewise, his sins are washed away from his eyes, ears, and feet. Thus, he enters the presence of God purified. If he goes To the mosque before the call to prayer, he prays the Sunnah prayer. Supplication between the call to prayer and the

call to prayer is not rejected. We find, Dr. Nabil , many hadiths on the virtues of good deeds, from the moment the muezzin calls to prayer until the supplications after the prayer. They speak of the virtues of good deeds, saying that if you do such and such, such and such will happen , and if you do such and such, such and such will be forgiven, and if you do such and such, such and such will be raised in Paradise. You find the hadiths consecutively, abundantly, and continuously. All of this is preparation from the Messenger of

God, peace and blessings be upon him, from the noble Sharia, because it wants to make you humble. In prayer, do not rush and hurry. If you arrive late, when you come to prayer, come to it calmly and walking, and do not come running. Whatever you catch up with, pray, and whatever you miss, complete it. Some people have a view of prayer; they want to catch up with the rak'ahs. So when they hear the imam say the opening takbir, they rush. When they enter the shade, they bray, and it is difficult for this person to be

humble. Understanding the verses and supplications that I say in prayer, I think, helps a lot in humility. This is why many of the righteous people would cry, because they knew the secrets Of this verse. It is said about Imam Abu Hanifa that he also repeated a verse until morning. After Isha, he would read it, and he said, “I slept, and I woke up before dawn and found him reading the same verse.” Because they understand the secrets of the verse and delve into its meanings. One of the righteous people, when he read the words of God

Almighty, “Have We not expanded for you your breast and removed from you the burden which weighed down your back?” he said, “I saw him crying, so I said, ‘What makes you cry?’” He said, "This is what he did to the Messenger of God, and his burden broke his back. What will he do to us?" I mean, you see how they understand the verses, how they live their meanings. The problem is that some Arabs—I'm not even saying non-Arab Arabs—Dr. Ahmed, they listen to the short surahs, the short surahs, like Al-Qari'ah. It should ring out in every

ear in the mosque. It should make everyone in the mosque cry. You find them not even understanding what the imam is reciting. Maybe even if you asked them, they wouldn't know what they recited. This is a calamity, Doctor. Isn't understanding one of the most important reasons for humility? Undoubtedly, and for understanding the impact of these verses and their consequences, and what God Almighty wants from them. They hear, "The Inevitable Event! What is the Inevitable Event? And what will make you know what the Inevitable Event is? Thamud denied the calamity. As for Thamud, He was destroyed

by the overwhelming blast. As for 'Ad, he was destroyed by a furious, icy wind." He would remain in his house for days on end, listening. Then, "When the trumpet is blown," Ali ibn al-Fudayl would say, "When the trumpet is blown, that Day will be a Day of distress for the disbelievers, not easy." O Lord, grant us safety. Then Ali ibn al-Fudayl would faint and remain in his house, listening. In the house of the days, I only complain of my grief and sorrow to God. Umar ibn al-Khattab, our master, may God be pleased with him, would

remain like that, repeating it in his house. These people dealt with the Quran as a living entity, as if the Quran had been revealed to them, as if the Quran wanted to speak to their hearts with these verses. No, the Quran was not for them, because many of us, when we hear the Quran being revealed to people, say, "Oh, the disbelievers! That Day will be a difficult Day for the disbelievers." This is for the disbelievers, not for me. This is a difficult Day, my brother, for all people. The disbelievers, in particular, will not find it

easy. This is a difficult day, filled with arduous and severe horrors. And what will make you understand what the Inevitable Event is? And what will make you understand what the Striking Calamity is? So, if you were to reflect upon these verses, you would be humbled by them. Abu Bakr went out to a delegation that had come to visit him once. When Abu Bakr was delayed due to some business he had, they all opened Surah Maryam and began reciting it. They recited the beginning of Surah Maryam: “Sufficient is the eye of the Lord, and the mercy

of your Lord is upon His servant Zechariah, when he called upon his Lord in a hidden supplication. He said, ‘My Lord, indeed my bones have weakened, and my head has turned white with age, and I have never been disappointed in my supplication to You, my Lord. And indeed, I fear my relatives after me, and my wife has been barren, so grant me from Yourself an heir who will inherit me and inherit from the family of Jacob.’” until the end of the verses. Their flesh became wet from weeping, and they continued to weep and weep and

weep until the ground beneath them was soaked. Abu Bakr went out, and when he saw them in this state, he began to weep and said, “This is how we were, then hearts hardened. O God, in their time, they hardened.” And the hearts, and he says about himself, he says about himself, and he is the sorrowful man who, when he recited the Quran, people could hardly hear him because of his intense weeping. This is how we were, then hearts hardened. They grieved for his state, that he no longer wept this long weeping, and he was the

sorrowful one, may God be pleased with him, and he is the best of all people after the prophets and messengers. What can we say in our time? There is no power nor strength except with God. The mountain, the mountain, Dr. Ahmed, if this Quran had been revealed to me, I would have seen it humbled, a soft heart, a heart of blood. How could this heart not be humbled? This deaf mountain would be humbled and would crack from the fear of God if the Quran had been revealed to it. But the problem is in the hearts,

their hardness, Their branches in this world. One of the predecessors, I think it was Abdullah bin Amer, when the muezzin called the adhan, said, "Carry me, my sons, to the mosque." They said, "Father, you are sick and you are dying." He said, "I will not hear the muezzin calling the adhan and I will not respond." They carried him to the mosque and placed him in prayer, and God Almighty took his soul in that prayer. If we prayed his prayer, bidding farewell to God, Dr. Ahmed, if a person said, "This is my last prayer," every prayer

He says to himself, "This is my last prayer in this life." Do you expect him to think about worldly matters? He'll think about his appointment after the prayer. He'll look at the clock in the mosque and say, "Oh, I'm late for the appointment, and the imam is taking too long." This is the problem with people. The problem with people is that they enter the prayer, but their hearts are still outside the mosque, still thinking about the appointment they have, still thinking about the gathering they're going to, still thinking about so-and-so waiting for them, still thinking

about things during the prayer. But if it were said to him, "This is your last prayer," it would be a reality in this world. When someone is told, "Now, a person is sentenced to death," they say, "What is the last thing you want to do?" Many of them say, " I want to pray two rak'ahs." Many of these condemned people have already repented to God, but the sentence is a sentence, and the punishment is punishment, especially if they are Muslims and attached to God. They pray two rak'ahs and then go to the gallows for execution.

How will they pray this prayer? You will find, O Sheikh, that it is the most beautiful prayer, a prayer in which God humbles them in their life. If every person puts in their heart that this is their last prayer in this life, and indeed, there are people who died while praying... People after prayer leave the mosque and pass away. Many are in this state. How can a person pray a farewell prayer? How, Doctor? Is it possible to reach this stage? Is it possible to remove the world from our hearts while we are praying? This, Dr.

Nabil, is what I always emphasize because there are people who, if you enter and try this once, twice, or three times, despair. But no, by God, prayer is paradise. Prayer is paradise. Give us rest through it, O Bilal. O God, give us rest through it, O Bilal. Prayer is comfort. Prayer is paradise. Prayer is the refuge and the sanctuary. It is the escape from all the worries of this world that crash upon us. When we look at the world, by God, Dr. Nabil, we are terrified. When we look at the world, we find trials, temptations,

worries and sorrows, afflictions and calamities. Yes, darkness upon darkness. Yes, but if we want to save our hearts from all of this, we stand in prayer. When we stand in prayer, the world and all that is in it becomes insignificant to us. Let me pray two rak'ahs, as Jurayj said when the woman came to him. There are people now who are cutting each other to kill him. They just demolished his hermitage. Now let me pray two rak'ahs. Allahu Akbar. This is the paradise of the believer. So how does a person pray this prayer, the prayer

of one bidding farewell, the prayer of the humble, submissive, lowly, broken before his Lord? Does he not know that prayer does not begin with the opening takbir, but rather prayer begins early? The heart here is like a fan that is working; if you turn it off, the fan stops suddenly. It does not continue spinning until it gradually calms down. And so it is with the world in the heart. If you turn off the world, it does not stop all at once; it continues spinning. So if you burden it, and the soul is eager, if you

encourage it, and if you return it to a little, you will be satisfied. The heart needs to return, to be suppressed within it, to have the voice of the world silenced within it. So if the voice of the world is silenced within it, it will be silent by the permission of God. When it is silent, it needs time to be silent, so it begins early. It begins With ablution, repeating the adhan, walking to the mosque, saying, "Your homes, O sons of Salamah, your homes, your footsteps are recorded," entering the mosque, praying the sunnah prayers, supplication,

and focusing the heart. If you do that The opening takbir (Allahu Akbar) was so great that you've never heard it before in this world. If you had done it before the prayer, you would have done it like the righteous and devout. Ibn al-Jawzi saw an elderly man entering the prayer before the call to prayer and said to him, "The call to prayer has been given, but it's not time yet. There's still half an hour left." The man replied, "Wait for Him to call me so I can go to Him. Do you think I'm going to

wait for God to call me alive before I go to Him?" Ibn al-Jawzi said, "Then I realized that I am a servant." These are profound meanings. This man, Ibn al-Jawzi, may God have mercy on him, did not reach these states, Dr. Nabil, except through continuous striving and struggle until he became one of the devout. First, he realized that establishing prayer is not merely performing the prayer. Establishing prayer is a broader concept than simply performing the prayer. Establishing prayer includes the call to prayer (adhan), ablution (wudu), walking to the prayer area, the recommended prayers (sunnah), supplication

between the adhan and the iqamah, focusing one's heart, asking God for humility, and then entering into prayer. Second, it involves being mindful of What happens within the prayer. And I would like you, Dr. Nabil, to tell me about the divine conversation that takes place between the Lord, may He be glorified and exalted, and His servant in Surah Al-Fatihah: "I have divided the prayer between Myself and My servant into two halves." And the servant has questions. Glory be to God! These are profound meanings. How would the heart of the servant be if he knew that when

he says, "All praise is due to Allah, Lord of the worlds," God says, "My servant has praised Me." And when he says, "The Most Gracious, the Most Merciful," God says, "My servant has extolled Me." This means a special conversation between the servant and God. I would like to know this. We'll continue this discussion in a future episode, focusing on the actions of prayer. Yes, starting from Al-Fatihah, bowing, prostrating, and ending with the Taslim. Let's talk about the meanings of prayer, because it holds many meanings. Unfortunately, Dr. Ahmed, we perform it as an empty prayer. We

want it to be a prayer full of life, and we'll start it again, God willing, in the next episode. We'll begin with Al-Fatihah, Dr. Ahmed. O God, grant us the prayer of the righteous and the humility of the devout. O God, fill our hearts with what You have filled the hearts of Your pious, submissive, and obedient servants, and fill our hearts with what You have filled the hearts of Your Obedient, believing, and pious servants. Amen. I'll see you, God willing, in a future episode.