# The Beauty of the Light of Allah | Midnight Majlis S2 Ep. 5

**Author:** Dr. Omar Suleiman
**Series:** Midnight Majlis
**Published:** 2026-03-15
**YouTube:** https://youtu.be/wi3wZ98Fqfk
**URL:** https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep5-the-beauty-of-the-light-of-allah
**Topics:** Acts of Worship, Sharia

## Description
What is the connection between dhikr and light? What does the Verse of Light mean for our lives? And how do we build a life of anticipating meeting Allah and seeing Him in Jannah? Dr. Omar Suleiman and Sh. Yaser Birjas continue to discuss gems on the benefits of dhikr (remembrance of Allah) that...

## Chapters
- 0:00 The insight of Ibn al-Qayyim (rh)
- 4:22 Dhikr illuminates hearts and graves
- 9:57 The light in the heart of Umar (ra)
- 18:55 Du’a for Allah to make you a light
- 23:00 Allah is Al-Nur
- 31:15 How can we see Allah in Jannah?
- 36:27 Building a life of anticipating meeting Allah
- 42:50 Do you feel the pain of being away from Allah?
- 47:46 What the Verse of Light means for you
- 51:05 The hypocrites’ hearts don’t have light
- 1:00:25 Q&A

## Transcript
**[0:00]** As-salamu alaykum wa rahmatullahi wa barakatuhu. Wa alaykum as-salam wa rahmatullahi wa barakatuhu. Alhamdulillah rabbil 'alamin, wa sallallahu alayhi wa sallam, wa barakatuhu 'ala nabiyyina Muhammadin wa 'ala alihi wa sahbihi wa sallam, wa tasliman kathiran thumma ma ba'd. We welcome you back to the beautiful 25th night of the month of Ramadan from Valley Ranch Islamic Center with Sheikh Omar Suleiman

**[0:16]** as we discuss our late night khatirah from the book of Imam Ibn Qayyim, rahimahullah wa ta'ala, al-Wabil al-Sayyib. The downpour of blessings of Allah subhanahu wa ta'ala for those who raise therein al-kalim al-tayyib, the good words, and that's the dhikr of Allah subhanahu wa ta'ala. May Allah subhanahu wa ta'ala make us among your dhikr.

**[0:33]** We ask Allah subhanahu wa ta'ala to keep our tongues always moist with the remembrance. And we ask Allah subhanahu wa ta'ala to fill our hearts because of this remembrance with peace and tranquility, ya rabbil 'alamin. So my dear brothers and sisters, right now we are at point 36. So we covered, alhamdulillah, from 1 to 35 of the benefits of dhikr.

**[0:53]** Ibn Qayyim, rahimahullah wa ta'ala, he singled this particular point and it's the longest out of the 73 points he mentioned on the benefits of dhikr. So as we were speaking with Sheikh Omar on the subject, subhanAllah, we cannot give that point its haqq really because the point is extremely,

**[1:09]** extremely important that Ibn Qayyim, rahimahullah wa ta'ala, he elaborated and went way into tangent just to emphasize the importance of dhikr and the importance of this point in particular. Sheikh, now what's your reflection on this point before we start talking about it? I was just thinking about what state of mind he was in when he started writing.

**[1:27]** Ibn Qayyim, rahimahullah, writes with stream of consciousness. That's actually one of the things that makes his writing so special is that he didn't care much about proportionality and things of that sort. Like when he wrote al-Fawa'id, for example, useful sayings,

**[1:42]** it's just streams of consciousness, right? And so this point is about the light of Allah subhanahu wa ta'ala and you can feel the love for Allah in this chapter. You can feel how much he loves Allah and the way he's writing about the light of Allah in this chapter.

**[1:59]** As if the light came in him or he could see with that light as he started writing because he just starts extracting gem after gem after gem after gem. So I was looking at this chapter and I was like, okay, this point would take about 20 minutes. This would take about 30 minutes. And then that's when we just decided like tonight we're probably not even going to finish one point

**[2:17]** because we're just going to reflect on what the meaning of the light of Allah subhanahu wa ta'ala is. And that's actually the point that he's going to make is that with the light of Allah subhanahu wa ta'ala you see something that other people don't see. That's not like, you know, some hidden knowledge

**[2:34]** or something that elevates a person to prophethood or, you know, weird mysticism. That's the depth of the heart and the soul that Allah subhanahu wa ta'ala gifts when a person tries to see with his light.

**[2:49]** So it's like you're holding something and you're magnifying, magnifying, magnifying. And that was the secret of these 'ulama. And that's why Imam Malik rahimahullah ta'ala said, That knowledge is not having an abundance of narrations.

**[3:04]** It's not memorizing a lot of information. He said, but it's It's a light that Allah puts in the heart of the believer. If Allah gives you that light, you could look at one word and you could spend a day with it. If you don't have that light, you could read a whole chapter of the Qur'an and go, what's the big deal?

**[3:21]** I don't see it. Right? So this is the whole point. Like it's as if Allah opened his eyes in this part and he just started writing and you could tell he went on a tangent that just went way too far. But it's a beautiful tangent. When I was reading his words as he was writing it,

**[3:39]** I can see that he's trying to catch every single benefit, every single, you know, gem. And he wants to tell us more. And it's just taken too much from his time. And he's just going to keep going and going and going because he's just like everything that he was saying, it feeds into the joy he was having while he was narrating to us the importance of the light

**[4:00]** that comes with the dhikr of Allah subhanahu wa ta'ala. So that's the point that he's going to be discussing. Point number 36, inshallah ta'ala. Those who have the Arabic text, it's on page 114. 114. And those who have the English text, it's going to be 136. Page 136, inshallah ta'ala.

**[4:16]** The point is number 36. Number 36.

**[4:37]** He says, rahimahullah wa ta'ala, remembrance is light. It's nur, it's light. It's light for the one who remembers Allah subhanahu wa ta'ala in his life. It will also be light for him in his grave. And on the day of return to Allah 'azza wa jal, it will also be in front of him on the bridge,

**[4:56]** which he's going to elaborate on that later, inshallah. Nothing illuminates the hearts and graves more than remembrance of Allah subhanahu wa ta'ala. And he quotes the ayah.

**[5:17]** What an amazing, subhanAllah. And he quotes from the Qur'an. He quotes the ayah in Surah al-An'am. Allah subhanahu wa ta'ala says,

**[5:37]** This ayah, Sheikh, it reminds me the concept nowadays, subhanAllah, on TV and so on. The walking dead, right? Like literally, they're beautiful. I've never watched that show. I've never watched it either, man. I just know the title.

**[5:54]** I don't like zombies anyway. But subhanAllah, this is literally what it means over here. You are living among the dead people. Someone with the light of Allah subhanahu wa ta'ala has the light that Allah 'azza wa jal promised over here.

**[6:10]** Allah has given this individual nur, light by which they walk among the dead people. Yes, they're walking and they're talking and they're eating and they're moving around. But in terms of guidance, in terms of their life, they're in darkness. They're dead. Only the one who has light, they know where they're going.

**[6:26]** Those are the people who experience life. So let's build it with a method, inshallah. When you came into this world, did you come from a dark place or did you come from a light place? Dark. Dark. You opened your eyes to this world and it's light.

**[6:41]** And then you go to the grave. Is the grave dark or light? Dark. The Day of Judgment, is it light or is it dark? Depends. That's the point. The 'ulama mention that the beginning of the Day of Judgment is light.

**[6:56]** The first half is light, the second half is dark. At some point, the lights go off. So you came into this world, you open your eyes to the light. And this is the place of dar al-'amal, dar al-bala'. This is the place of deeds and this is the place of test and trial.

**[7:13]** So here's your testing ground. And from Allah's nur, Allah 'azza wa jal made things very clear for you in this testing ground. You didn't wake up in darkness. No, you woke up and everything is very clear. And if it wasn't clear to you, then you're not accountable.

**[7:28]** Allah is just. If it wasn't clear to a person, then they're not accountable. Someone who never heard the message properly, someone who couldn't grasp it, they're not accountable. But the norm is that you woke up and you saw everything clearly. Then you went to the grave and it got dark again. Then you come out of the grave and the sun is so close that you could reach out and touch it.

**[7:48]** And that is the day of hisab, the day of accountability. Everything is excruciatingly bright. Everything is excruciatingly bright. Nothing is missing.

**[8:04]** The earth, ard al-mahshar itself, where we stand on, is pure white. Right? So everything is extremely bright. Some people are sweating under the sun, some people are not. And there's differences of sweat. But everything is in high exposure, right? Because now is accountability.

**[8:20]** Then they're in a talk about at what point do the lights go out on the Day of Judgment. Some of them said after the receiving of the books. Some of them said at the point of the mizan, of the scale, of the weighing of the books. Clearly the lights go out. And that's when Allah 'azza wa jal starts parting people according to their light.

**[8:37]** So the person that was shaded under the throne of Allah subhanahu wa ta'ala from the sun, now has a light and it's dark. And some of us have lights on their hands, some of us have lights ahead of us. And the light of the believer is of a different space. So not everyone has the same amount of light, just like not everyone is sweated the same.

**[8:53]** And at that point, Allah subhanahu wa ta'ala starts to part and filter. And this is what Sheikh ibn Taymiyyah rahimahullah was saying in prison when he was quoting the verse in Surah al-Hadid. Wa duribat baynahum bi surin lahu babun Allah puts a barrier between them because the hypocrites are hanging out with the believers.

**[9:10]** Those who pretended to be righteous, they're still hanging out with the believers. May Allah not make us amongst those hypocrites. Allahumma ameen. And then they realize they're falling behind. So the ones that actually have light are moving ahead. And they're saying, you know, wait for us. Naqtabis min nurikum

**[9:25]** Hey, we were with you. No, no, we want to benefit from your light. You're getting too far away. It's getting dark for us. Qila irji'u wara'akum Go back. Faltamisu nuran And find the light. Go back here means go back to this dunya. Go back to the world if you can and find a light.

**[9:41]** And at that point, the door shuts. May Allah make us amongst the people with nur at that point. So it's light, dark, light, dark. That's the chronological part that's mentioned in this first statement here about the sirat and the qalb and the qabr.

**[9:56]** And then finally, Awa man kana maytan fa ahyaynahu Wa ja'alna lahu nuran yamshi bihi fi al-nas Does anyone know who this is referring to? Who this verse was revealed in regards to? This verse, many of the 'ulama say, was revealed in regards to 'Umar ibn al-Khattab.

**[10:12]** But this was the depiction of Sayyidina 'Umar. Why? Dhikr gives you life. And that was the point that Ibn al-Qayyim was talking about here. It resuscitates you. But now, it also gives you orientation. What does light give you?

**[10:27]** Orientation, guidance. 'Umar radiAllahu ta'ala 'anhu was so deep in his ignorance, so deep in his delusion, that he thought the Prophet sallAllahu alayhi wa sallam was a bad person and he has to kill the Prophet sallAllahu alayhi wa sallam and he's enraged and he can't see clearly.

**[10:43]** He's intoxicated by ignorance. And then suddenly when Allah 'azza wa jal opens his heart, not only does 'Umar radiAllahu ta'ala 'anhu completely come to life like a dead man resuscitated, but his vision becomes so clear that the Qur'an would agree with 'Umar radiAllahu ta'ala 'anhu

**[11:00]** on multiple occasions at that point. What does that mean? An tara al-haqqa haqqan wa al-batila batilan You see the truth as truth, and you see falsehood as falsehood. He was so, at that point, engaged with spiritual clarity, that before Allah 'azza wa jal even brought down revelation,

**[11:17]** his heart would already tell him that this is the way it should be. And he would find himself pointing in that direction, then Allah 'azza wa jal would confirm the direction of 'Umar radiAllahu ta'ala 'anhu. So this is the... Your point about 'Umar ibn al-Khattab radiAllahu ta'ala 'anhu I mean how many Sahabah were already Muslims

**[11:33]** when 'Umar ibn al-Khattab became Muslim? Many of them were Muslims already, although the number overall was not that great. A small group in secrecy, they're worshipping Allah subhanahu wa ta'ala in Dar al-Arqam, in Mecca. So it's kind of like a very private kind of group. But then this man comes

**[11:48]** trying to even looking for the Prophet to kill him. He ends up in his sister's house, and then subhanAllah he reads the Qur'an, he becomes Muslim. Allah 'azza wa jal opens his heart to the light of the dhikr, the dhikr of Allah subhanahu wa ta'ala in the Qur'an, and suddenly all the guidance, the truth, as you said,

**[12:06]** became so clear to him. So he goes to the Prophet sallAllahu alayhi wa sallam. And when he came to the Prophet sallAllahu alayhi wa sallam, he gave his shahadah. What did he say? Qala ya Rasulallah sallAllahu alayhi wa sallam al-haqq. Aren't we following the truth? Aren't we following the battle? They're following the batil, falsehood.

**[12:21]** And the Prophet sallAllahu alayhi wa sallam said, of course. He says, why do we then stay quiet? Why don't we go out and declare ourselves? Which is why they did. They had Hamza on one side, 'Umar on one side, and they went out declaring their faith and their deen.

**[12:36]** What does that mean to us here? That means if you truly and genuinely have that light of guidance in your heart, then you know the truth, then you have to feel responsible for the truth.

**[12:51]** The truth has responsibility. If you know something to be true, something is right, then you owe yourself, first of all, to stand for that truth. And what does that mean? It might be sacrifice because not everybody likes the truth,

**[13:06]** you know that, right? Especially the politicians of our time. No one likes the truth. So, therefore, they try to hide, they try to fight it. But you, knowing the truth, you have to be responsible for it, you have to fight for it. And that gives you what? Give you purpose, give you direction,

**[13:22]** give you a way of life that is completely different from the heedless, you know, lifestyle. You are someone with principles. And that's the meaning of being a cultivated character that belongs to Allah subhanahu wa ta'ala. That's why dhikr, if you can get to that level,

**[13:39]** dhikr can give you that light and you see with clarity, you become a responsible person. If you see yourself not so responsible, that means something is wrong with your connection over here. If you don't really see yourself responsible for the haqq, you see things happening, but not my, you know, not my business,

**[13:58]** I'm not part of this, no, this is for these people or those people. If you don't feel it in your heart that you're responsible for the haqq and for the truth, specifically standing for justice, then there's something wrong. And that's where you need to start checking into your heart and see how much dhikr you have in that heart. Al-dhulmu dhulumat.

**[14:14]** Like the Prophet sallAllahu alayhi wa sallam said, oppression is darknesses. It even comes from the same word, dhulm and dhulumat. So every Muslim who wants to be a part of the reception of the light of the Prophet sallAllahu alayhi wa sallam has to have some level of da'wah

**[14:29]** and has to have some level for standing up for justice. Every single one of us. You have to be a vessel to some extent. He's going to talk about what that vessel looks like. And that's the point, like it increases your capacity, it increases your sense of responsibility. 'Umar radiAllahu ta'ala 'anhu went from being the guy that, you know,

**[14:47]** his father's donkey will become Muslim before him, like Allah a'ina alayhi, like this guy, like let's just stay away from how evil he is, to being like, let's go now, let's take this light to the world. Why are we sitting here? Because once it happens to you, once it dawns upon you,

**[15:03]** you want to share that and protect that and shine it upon the world. And so that means every Muslim has some share of da'wah and some share of justice as well. SubhanAllah, that clarity that Umar radiallahu ta'ala anhu had made the shaytan stay out of his way. Because Umar's, everything is clear to him.

**[15:19]** So the shaytan cannot even mess up with his path. Because he sees everything clearly, so therefore you're wasting your time with him. So that's why the Prophet said about Umar radiallahu ta'ala anhu, he said,

**[15:34]** He's like, oh, mashallah, mashallah. I swear if the shaytan sees you walking one way, he will go the other way. The shaytan, if he sees you walking one way, he will go the other way. What about us? If the shaytan sees you walking one way, what is he going to do?

**[15:50]** He's going to have a party with you. Allahumma stan. But that's the thing. If I don't have that clarity in my heart, if I'm not principled, if I'm not disciplined, if I'm not really standing for the truth, for the haqq, then I lost my direction. And that's when the shaytan can get through all these gates that we talked about earlier.

**[16:05]** Sheikh, can I share one more comment on this? Please. Umar radiallahu ta'ala anhu, all of his mistakes, because he wasn't perfect. How do you reconcile like the hadith now of the shaytan takes a different direction and some of the mistakes that he made afterwards? He wasn't perfect. Every one of his mistakes after becoming Muslim was a mistake of zeal, like a mistake of too much enthusiasm, not a mistake of lowliness, like taking it too far because he wanted to, you know, to push further.

**[16:35]** And that shows you like you're talking about shutting the doors of shaytan. So even like where the shaytan could get him from, he couldn't pull Umar radiallahu ta'ala anhu from ego anymore, even though he seemed to have a huge ego before Islam. Ego is not working for him anymore. So you have to take his good intentions of Islam and you have to push a little bit further.

**[16:52]** So sometimes he became a little overzealous, radiallahu ta'ala anhu, and I say that with no insult whatsoever. In fact, I'm saying it from a place of praise, that even his mistakes are admirable in that sense, that in Hudaybiyyah, he's like, no, let's once again, are we on the truth?

**[17:08]** Why are we holding back, Ya Rasulullah? He made a mistake. He was wrong to challenge the Prophet sallallahu alayhi wasallam on that compromise. But even then, what does he want? He still wants victory for Islam. He still wants goodness for Islam. This isn't about him parading in Mecca. This is because he wants to take that light of Islam to the world.

**[17:25]** So even then, subhanAllah, his mistakes are still beautiful in that sense. Sheikh, that reminds me also, subhanAllah, that because of that, people respected him. They respected him big time, and even they have this haybah in their heart for him. And that reminds me of the story about Umar ibn al-Khattab, radiallahu anhu, that people, they respected and they feared Umar, literally.

**[17:44]** They were scared of him. The shaytan was scared of him. So one day he would be walking and people don't dare, you know, going after Umar, radiallahu anhu, like we said. So just like when you're driving on the highway and there's a police car in front of you. Do you dare go across that car or pass that car?

**[18:00]** You won't, right? So in Medina, he was walking, people were walking behind him. And he noticed that people were walking behind him. So suddenly he stopped and he turned around. And they all got scared. They said, you scared us, O Amir al-Mu'minin.

**[18:16]** He said, is that something wrong? Or was that something right? He said, no, it's true. He said, may Allah increase that fear of me in your heart. Like, if that's going to make you see the truth and do the right thing, may you fear me even more.

**[18:35]** So the fear of Umar wasn't because he was, astaghfirullah, ugly or fear of his injustice. No, because they knew this man, he doesn't mess around. When it comes to the haqq and the truth, he will execute the haqq and the truth no matter what. So, but that shows the clarity because he had that light that Allah subhanahu wa ta'ala mentioned over here.

**[18:53]** And Ibn al-Qayyim says, this light is the most important issue and all success lies in this light. While all wretchedness actually is when this light is lost. So if you don't have that light, you're done.

**[19:09]** But if you have that light, you have all the elements of success. For that reason, or for this reason, Rasulullah sallallahu alayhi wasallam used to emphasize so much the issue when he asked Allah subhanahu wa ta'ala to put that light in his flesh, in his bones, in his nerves, in his hair, in his skin, his hearing, his sight, above him, beneath him, subhanahu wa ta'ala, and his right and his left, behind him and before him.

**[19:33]** So basically, what Ibn al-Qayyim is referring to in the hadith of the Prophet, sallallahu alayhi wasallam, is du'a. Allahumma aj'al fi qalbi nura, wa aj'al fi sam'i nura, fi basari nura. He said, may Allah put light in my heart, light in my hearing, light in my sight, light in my flesh, like this, like all aspects.

**[19:49]** And then he goes, Allahumma aj'al li nura, ya Allah, make special noor for me, special light for me. And in the narration, ij'alni, make me light and a source of light as well too. So the Prophet, sallallahu alayhi wasallam, he knew the importance of this light, that he wanted this light to shine from every element, every molecule of his body, sallallahu alayhi wasallam.

**[20:11]** And so sometimes du'a, the word here in Arabic, wa li hadha kana nabi sallallahu alayhi wasallam yubaligh fi su'alihi, he would exaggerate more so than emphasize, like he's exaggerating. Like if I was to ask you, like, how many of you actually memorize the du'a of a noor, the du'a of light?

**[20:27]** So it's a really repetitive du'a, and do you really have to get that detailed? Like in my skin light, in my bones light, in my hair light, in all this light? That's not the usual scheme of the Prophet, sallallahu alayhi wasallam's du'a. Usually the Prophet, sallallahu alayhi wasallam, makes one comprehensive du'a and that's it.

**[20:44]** So why is he dissecting everything here and saying, put light in this, put light in this, put light in this, put light in this, until the point where he says, and make me a light. Because sometimes the du'a is actually a way of reminding yourself of what you want from Allah subhanahu wa ta'ala.

**[21:00]** So this isn't like, oh Allah, put, you know, put barakah in this investment and this investment and put money in this account and that account and make this shirt nice and that shirt nice and make this, because that would show something about your priority. Like, what do you get detail oriented about?

**[21:16]** Prophet, sallallahu alayhi wasallam is saying, I want light in everything that I have. Let not a space of me miss light. Put light in every single hair. Imagine Sheikh Yasser's beard if every part of it is light. May Allah make it light on the Day of Judgment. All that noor, mashallah.

**[21:31]** We've been talking about his beard, like, you know. You wouldn't be able to look at me, man. I'd be the good type of light, Sheikh. SubhanAllah, Ibn al-Qayyim rahimahullah wa ta'ala, he then, he says, look, the religion of Allah subhanahu wa ta'ala is light.

**[21:46]** Like he's now reminding you, look, if the Prophet, sallallahu alayhi wasallam, was asking to have light in every molecule of his body. So, where this light is coming from? How can I get that light? He goes, look, the religion of Allah subhanahu wa ta'ala is light.

**[22:12]** He says, the religion of Allah is light. His book is light. His messenger is light. The abode he has created for his allies is shining light. Allah subhanahu wa ta'ala is the light of the heavens and the earth.

**[22:28]** And from his names is the name of light. And the darkness is illuminated by the light of his face, subhanahu wa ta'ala. So, in summary, what he's trying to say, look, light is so important to you. And he's the source of your light. You'll find that source in your religion, in the book of Allah subhanahu wa ta'ala, in the messenger of Allah, sallallahu alayhi wasallam,

**[22:48]** in aspiring to live in Jannah, in making sure that you have the noor of Allah subhanahu wa ta'ala in your life. And then he's going to start from that point on, elaborating on the light of Allah subhanahu wa ta'ala. Yeah, so the point is, what does light mean again? Light means guidance.

**[23:04]** The name of Allah subhanahu wa ta'ala, an-Nur, comes in the same category of al-Hadi, ar-Rashid, an-Nur, al-Mubin. Allah azza wa jal is the guide. So, what's a source of guidance for you? What's a source of light for you? So, there are places of light, there are people of light, there are possessions of light.

**[23:23]** Anything that confuses you, or anything that takes you away from guidance, is a source of darkness, not a source of light for you. Yeah, he quotes from the hadith of the Prophet, sallallahu alayhi wasallam, when he was in At-Ta'if, sallallahu alayhi wasallam, in the du'a, he said,

**[23:38]** qala, I seek refuge in the light of your face, which has illuminated the darkness. qala, a'udhu bi-nuri wajhika alladhi ashraqat lahu adh-dhulumat, wa saluha alayhi amru ad-dunya wal-akhira, an yahilla alayya ghadabuka, aw yanzila bi sakhatuka, laka al-'utba hatta tarda, wa la hawla wa la quwwata illa bik.

**[23:58]** He says, my Lord, I seek refuge in the light of your face, which has illuminated the darkness, and set aright the affairs of this world and the hereafter. I seek refuge from your anger being upon me, or that your displeasure befalls upon me, for I am devoted completely in humbleness to you.

**[24:16]** Until you are pleased with me, there is no might, no power except by Allah azza wa jal. So he says, basically, the Prophet, sallallahu alayhi wasallam, says, Allah azza wa jal, by his light, it shines on all this creation. So if you're looking for that light, you go back to Allah subhanahu wa ta'ala, remember Allah azza wa jal, with dhikr of Allah subhanahu wa ta'ala.

**[24:36]** Sheikh, it's interesting. He says, the day of Ta'if, think about how disoriented the Prophet, sallallahu alayhi wasallam, felt in Ta'if. He literally says, like, I was hit from every direction, bleeding, the blood, like he's tasting his own blood. It's coming in his mouth, sallallahu alayhi wasallam, it's covering his whole body.

**[24:52]** There are pebbles in his sandals from running away from the people, and they beat him, alayhi salatu wassalam, until he found himself in a completely strange place. And this is what he says. I seek refuge in the light of your face, by which all darknesses are repelled.

**[25:12]** Right, like, only the light of your face can remove all of the darknesses that I'm in right now. When you feel like you are buried in darkness upon darkness, it's only the light of Allah subhanahu wa ta'ala that can uncover. And when he says that, you know,

**[25:30]** the concern of the Prophet, sallallahu alayhi wasallam, in Ta'if was, right, like that you don't have anger upon me. So I seek refuge that I would have your anger come upon me, or that your displeasure would descend upon me.

**[25:49]** We talked about this. To you is the return until you're pleased. I want more light. And there is no power and no might except from you. So, whatever it takes, if these beatings and what I'm going through is meant for me to have a greater capacity to carry the light forward, alhamdulillah, I accept it.

**[26:14]** Until you are pleased with Allah and there's no power, no might except from you. Ibn al-Qayyim rahimahullah, that's going to elaborate more on how that Allah subhanahu wa ta'ala's light is everything in this universe. And the earth will shine with the pure light of its Lord.

**[26:30]** And then he's going to bring example from the Day of Judgment that Allah subhanahu wa ta'ala will be shining his light upon all his creation. He wrote the story of hadith Abu Musa, the Rasulullah, sallallahu alayhi wasallam, he stood among the Sahaba and he told them about Allah subhanahu wa ta'ala.

**[26:47]** That Allah subhanahu wa ta'ala, he does not sleep. He does not sleep. And it's not even befitting him subhanahu wa ta'ala to sleep. He is the one subhanahu wa ta'ala who reduces portions and increases them, meaning he is the one who decrees everything that happens in this life.

**[27:08]** To him, the deeds of the night go before the deeds of the day. And the same thing, what happened during the day, it goes up before the end of the day, to the night. And that's what he wanted to bring this hadith for. He said, his veil is light, like he is screened subhanahu wa ta'ala from his creation by light.

**[27:31]** Even though he himself is light subhanahu wa ta'ala in terms of, you know, what we know from the light of Allah azza wa jal, right? He is the light of everything. And his screen that screened him from his creation is also light. That is covered, of course, with that light.

**[27:53]** He said, sallallahu alayhi wasallam, if he removed the veil, the light of his face, it would burn the sight of any of his creation who gazed upon him, subhanahu wa ta'ala. So the point Ibn al-Qayyim rahim Allah is now emphasizing, he says that. That veil itself is illuminated by the light of Allah subhanahu wa ta'ala.

**[28:13]** So everything is his universe. The source of light in this life is all Allah subhanahu wa ta'ala. So if you feel darkness in your heart, darkness in your mind, darkness in your affairs, look for that light. And the light is Allah subhanahu wa ta'ala himself and with Allah azza wa jal.

**[28:30]** And the only way you can get that light is by remembering him, subhanahu wa ta'ala. I want to put something towards you all. Allah subhanahu wa ta'ala says, I did not create man and jinn except to worship me. And then complete the ayah.

**[28:46]** Complete the ayah. What does Allah not want from us? What does Allah say he doesn't want from us? He doesn't want from us any type of rizq and he doesn't want from us to be fed. Wa an yut'imun, he doesn't need us to feed him. Some of the ulama say the reason why Allah specifically used that is because we know like once the food and the drink get cut off,

**[29:06]** like we can feel that vulnerability as human beings. Like, wow, we would die if we're not being fed. So the more that you lean into your human vulnerability, the more you can appreciate Allah's majesty. Likewise,

**[29:21]** The first way Allah glorifies himself in ayat al-kursi, as far as things that you know, that he is not taken by fatigue or sleep. You can appreciate that vulnerability when most, right now in these last 10 nights. When you're trying to stay awake and you're just like, you know, you're dozing off and you're feeling that tiredness and you're feeling that fatigue.

**[29:39]** How awesome is Allah subhanahu wa ta'ala that he never even dozes. He never gets tired. He never gets fatigued. And that's what the Prophet sallallahu alayhi wasallam is saying. Your Lord doesn't sleep. He doesn't need to sleep. And then Mas'ud radiallahu ta'ala anhu is saying that your Lord has no night or day.

**[29:56]** It's always light. Allah azza wa jal always sees, Allah always controls. Allah subhanahu wa ta'ala is never losing anything. And of the benefits as well of the idea that even his veil, the light of his veil is from his light subhanahu wa ta'ala. Is that the beauty of that hijab of Allah subhanahu wa ta'ala, the veil of Allah subhanahu wa ta'ala would make you long for the beauty of the light himself subhanahu wa ta'ala.

**[30:20]** And an-Nur himself. If Allah azza wa jal showed you that veil, that hijab. And every noor, noor as-samawati wal-ard, everything that you see of the beauty of light should make you wonder of the beauty of the source of that light and noor himself, the light himself subhanahu wa ta'ala.

**[30:39]** Like how beautiful is he then subhanahu wa ta'ala in his light. May Allah azza wa jal allow us to be amongst those that see him day and night in Jannah, where he removes the quality of the harshness. It's not harsh because Allah azza wa jal is harsh.

**[30:55]** It's harsh to us in this world because Allah has not prepared us to where we could even be in a place where we could bear the gravity and that majesty of Allah subhanahu wa ta'ala, of seeing Allah subhanahu wa ta'ala. May Allah azza wa jal allow us to be amongst those that see him in Jannah.

**[31:12]** You know, speaking about seeing Allah subhanahu wa ta'ala, may Allah make us amongst them who will be granted that, O Rabb al-'alamin, Ibn al-Qayyim, rahim Allah, he brings here a possible, for example, maybe objection or some misunderstanding. How can we say we see Allah azza wa jal when Allah says in the Qur'an, that the eyesight cannot perceive him, subhanahu wa ta'ala.

**[31:31]** So Ibn Abbas was asked this question. He was asked, how could this be possible? I mean, he said, do you not see the sky? He asked the person who asked him the question, do you not see the sky? He said, yeah, of course, I see the sky.

**[31:47]** He says, can you truly grasp it? Like, can you really see the entire, entirety of the sky and even understand and perceive all the sky that you're looking at? He says, no. He says, indeed, Allah subhanahu wa ta'ala, the most high, is far greater and even more overwhelming in that sense.

**[32:03]** Like, you can see Allah subhanahu wa ta'ala in a manner that's with his majesty, but you would never, ever be able to perceive his greatness, subhanahu wa ta'ala, because he's way beyond your understanding of who he is, subhanahu wa ta'ala. And that's even in Jannah. I mean, you'll never be able to fully capture it.

**[32:20]** And, you know. I want to pause on this point, Sheikh, the whole idea of seeing Allah subhanahu wa ta'ala, and it's a, I don't know how to put it this way, but this is the greatest thing you could even imagine, jama'ah. Look, we live a life of uncertainty here. And I mentioned that multiple times, subhanallah, the life of uncertainty by design.

**[32:40]** Allah azza wa jal made us anxious creatures to need him. Because if everything has been certain to us, if everything was certain to us in this life, we would never even look for guidance. We would never look for help or assistance. We would never look for Allah subhanahu wa ta'ala. So by design, subhanahu wa ta'ala, when he says,

**[32:57]** Inna al-insana khuliqa halu'a, al-insana, was created an anxious creature. To need Allah azza wa jal, he says, illa al-musallin, except those who connect with me with salah, with dhikr of Allah azza wa jal. And now when you look at the reward, why this life was made a life of uncertainty, obviously to pursue him, subhanahu wa ta'ala, so you can find that peace and tranquility.

**[33:16]** That's what he says. Alladhina amanu wa tatma'innu qulubuhum bi dhikri Allah, ala bi dhikri Allah tatma'innu al-qulub. Those who have faith and their hearts find peace and tranquility in the remembrance of Allah. Because indeed, through the remembrance of Allah, the hearts will find peace and tranquility. You'll find rest in remembering Allah azza wa jal.

**[33:31]** In Jannah, in Jannah, Allah made so many things as part of the reward. But the ultimate, the ultimate, I would say the underlining theme of all this reward is what? Is the removal of uncertainty. Everything is certain then.

**[33:46]** That's why khalidina fiha abada, ukuluha da'imun wa dhilluha, like the food is always perpetual, your life is going to be perpetual. So everything is permanent, khalas, alhamdulillah, there's certainty here. You're not going to wake up the next day and say, okay, are we going to have food? Am I going to get laid off?

**[34:02]** Am I this? No, everything is, alhamdulillah, being guaranteed for you. Then comes the second level of reward in Jannah. So the first reward was a physical reward. So all your physical needs are being taken care of. Just like the Maslow's pyramid of hierarchy of needs.

**[34:17]** Physical already been taken care of. What comes next? The emotional part. And that's in the hadith, the Prophet sallallahu alayhi wasallam says, Allah subhanahu wa ta'ala, in a manner that suits his majesty, he will appear to his people, the people of Jannah, or at least he would talk to the people of Jannah.

**[34:33]** Qala araditum ya ahl al-jannah, araditum, O people of Jannah, are you pleased? And they say, of course, ya Rabb, absolutely, we are pleased. What else do we need? He says, shall I give you more? More than this? What could it be? Qala ridaya fala askhatu alaykum ba'daha abada, my pleasure.

**[34:52]** I will be pleased with you, you will never be exposed to my wrath. Now that's an emotional reward, it's not something physical you touch. But knowing that your master, your Lord subhanahu wa ta'ala is promising you that you will never be exposed to my wrath.

**[35:09]** Whatever you do, I'm pleased with you. So that gives even more pleasure, that I can now do without limits. And then comes the highest reward, which is the greatest certainty, obviously. The greatest certainty is what? Is the answer to the most, I would say the existential crisis of the world, is to understand, dear God, who is he?

**[35:32]** How does he look like? All these uncertainties that we have in this dunya, in terms of those who don't believe, obviously. But subhanallah in the akhirah, Allah will remove all these uncertainties. By revealing himself in a manner that is majesty for the people to see, and that sight obviously is the greatest.

**[35:49]** As the Prophet mentioned the hadith, when it was the night, when the moon was full, and the sahaba were sitting with him, he goes, look at this moon, the full moon at night. He says, are you crowding yourself? Are you pushing each other to see? They said no. He says, this clarity of sight will be the exact clarity of sight when you see your Lord subhanahu wa ta'ala.

**[36:11]** It's not how you're going to see Allah, but the clarity of that sight. This is how clear you will be able to see your Lord subhanahu wa ta'ala. So may Allah as well give us that certainty in Jannah, to be able to see the Lord subhanahu wa ta'ala. I mean, Sheikh, the Qur'an starts with,

**[36:28]** This book is only going to work, this book of light is only going to work for those that believe in the unseen. The greatest part of the ghaib is Allah subhanahu wa ta'ala, is Allah himself. I want you to think about what it means to build a life of anticipation for meeting Allah subhanahu wa ta'ala.

**[36:48]** That every day you anticipate further the meeting with your Lord. Like I'm anticipating this. I've been looking, could you really say like, yeah, Allah, I've been looking for you my whole life. I've been looking for you my whole life. I've been trying to find you my whole life. And so think of Allah azza wa jal putting you here and saying, all right, now find me.

**[37:07]** Here's the book to find me. Here's the way to find me. And he doesn't leave you in the dark in the sense that it's not like, you know, I don't know if this works or that works. No, there are very clear indicators that you found another clue, that you've gotten closer, that you've gotten closer, that there's more light.

**[37:24]** Okay, you've gotten closer. And then that ultimate culmination is Allah revealing himself to you and then talking to you individually. You found me. And I'm pleased with you. Talking to you individually. It's such an overwhelming thought.

**[37:41]** Like you can think of someone that's been looking for their loved one. Like imagine, and these examples are used by the ulama, not because Allah can be compared to any human being, but because we know our capacity of love for people. And that capacity for love of Allah should be so much more.

**[37:56]** Imagine a person who loses their most beloved one. And they know they're still alive. Right? Missing. Your spouse is missing. Your child is missing. And how every single day, like you're just trying to find that person.

**[38:14]** Right? Clinging. Do I have a clue? Okay. We have a direction. Okay. We're going in this place. And you look at Yaqub, as an example, that the smell of Yusuf, I can smell him.

**[38:30]** Right? Put the garment on his face and it cured his eyes. Right? The love that Yaqub had for Yusuf, we should love Allah more than Yaqub loved Yusuf. Like you're looking for Allah. Like, can you really honestly say that when you stand in front of Allah on the Day of Judgment, you could say, Ya Allah, I was looking for you this whole time.

**[38:52]** I was just searching for you. I was trying to find you this whole time. Ya 'abdi, you found me. Not only that, I remember the time that you prayed in secret. I remember the secret charity that you gave. I remember the time that you took the stand. I know the sacrifices that you made. So, your physical accommodations are taken care of. So, what's the top of the pyramid?

**[39:09]** Rida'i, I'm pleased with you. And now you can look at me while I'm pleased with you. That's it. At that point, nothing in Jannah, nothing in Jannah is even close to that. But you have to ask yourself, like, are you looking for Allah like someone who's looking for a lost loved one or not?

**[39:27]** Or is Allah just an afterthought to you? If he's just an afterthought to you, then it goes back to, We forgot you just as you forgot us. Don't be like those who forgot Allah, so Allah caused them to forget themselves.

**[39:45]** No, you seek him and he will seek you, subhanahu wa ta'ala, as well. May Allah make us amongst these people. Ameen. So, that reminds me, Sheikh, of two examples here. The example of the Prophet, sallallahu alayhi wa sallam, when he, towards the end of his, actually before he was commissioned for the prophethood, as he was now loving to be in seclusion and away from people and so on.

**[40:08]** So, you go to the mountains. Can you imagine someone, he leaves the pleasure of this dunya and all the convenience of life, to go where? Into the wilderness, into the mountains, and stay there by himself alone for days and nights and weeks, until he runs out of supplies and he comes down again and he supplies himself and they go back again to the mountains.

**[40:27]** What was he looking for? He's looking for the light. And Allah gave him that light, subhanahu wa ta'ala. And who put that love in him? Aisha radiallahu anha says, Allah bestowed upon him the love of seclusion. Yes. So, if you're starting to find your heart is like, wait a minute, I really feel an emptiness.

**[40:43]** I feel a void. I need more. That's Allah turning on something for you, opening a valve for you so that you can seek him. And that's even, that pursuit is a gift from Allah, subhanahu wa ta'ala. But Musa alayhis salam, he was coming back from Midian to Egypt, right? On the way in the desert, it was dark, it was cold, and he sees light.

**[41:01]** He tells his wife, wait for me. I'm going to go get some guidance from there and get you probably maybe a torch so we can find our way and also warm ourselves up. He went there to find light, right? But he found more than just light for the dunya, subhanallah.

**[41:17]** And he became the source of light himself, alayhis salatu was salam. But then, outside of the prophets, one of my most beautiful stories of pursuit of the truth and pursuit of light that people are willing to live their entire lifetime looking for that truth and looking for that light is the story of Salman al-Farisi.

**[41:37]** The man who left all the treasure of the world, he belonged to the elite of the Persian society of that time. Like you had access to all the wealth and all the power and all the pleasure that you want. It wasn't satisfactory to him.

**[41:53]** And he leaves that and he goes into, of course, Christianity. And from there, he was imprisoned by his loved ones. Then he breaks the chains and leaves his loved ones, his family, to go with strangers for the sake of, of course, finding that light.

**[42:10]** And there on the way, subhanallah, we know that he went from one, one person to the person looking for the truth. And there were a lot of disappointments, a lot of betrayals on the way. But he still remained steadfast because he's looking for the truth, he's looking for that light. And then on the way out, subhanallah, he gets into slavery, which is supposed to be something horrible.

**[42:30]** But to him, when he saw where he ended up, he became very hopeful. The light is again shining. Maybe the prophet is going to come out from here. And then when he met the prophet, sallallahu alayhi wa sallam, that scene was amazing. How he cried, you know, before the prophet, sallallahu alayhi wa sallam, and the prophet told him, what's your story?

**[42:47]** And he gave that beautiful story, subhanallah. That's a man who dedicated his entire life for the truth and for finding that light. Sheikh, in the pursuit of Allah subhanahu wa ta'ala, people need to know like, like this idea of the step in the journey, right? When you're deluded or when you're in a state of intoxication with this dunya, maybe you don't feel the pain of being away from Allah subhanahu wa ta'ala.

**[43:08]** Maybe you're not feeling it, right? Like, I'm living my best life or so I think. Just like when you're physically intoxicated or deluded, you don't realize what's actually wrong with you. Because the intoxication, the delusion of senses, the jarring nature of your senses is removing you from the actual state of your being.

**[43:29]** Once you come into knowledge of delusion and intoxication, like, oh, wow, I need to find this. I need to find the truth. There is an agitation in the beginning. Like, man, I'm behind. Like, I really need to get there now. That agitation sticks in the very beginning.

**[43:45]** And so many of the ulama mention that that is the start. The start of the seeking of Allah azza wa jal is actually this momentary disturbance. Just like when you come into physical life, it's a moment of disturbance. Like, you kind of get jarred back into reality.

**[44:01]** But here's the thing about the truth seeker. Once a person becomes a truth seeker, they will not be satisfied until they find that truth. Once they become a truth seeker. At that point, that's it. There's only one thing alone. I can't go back into delusion at that point. I can't go back into intoxication because I woke up to that reality.

**[44:18]** I cannot forget why I'm here at this point. And Allah azza wa jal will only fill that void with one thing. You know, Sheikh, another example from the Qur'an for people who lived in darkness. But the moment they saw light, they could not return back to that darkness again. No matter what the sacrifice was, was the magicians in the story of Musa alayhi salam.

**[44:38]** Right before that moment, right before that moment of the challenge between them and Musa alayhi salam, they were begging for reward, for status. He says, what are we getting out of it? He goes, whatever you ask for, just win it.

**[44:53]** He says, you're going to be my best, you're my entourage. I'm going to make you the closest to me. That's what they were looking for. And they thought that would be something that would bring them actually light, bring them happiness, joy, and so on. So you can imagine right now they're walking with the pharaoh.

**[45:09]** So eventually, yeah, you got everything you want from this dunya. But there was nothing in comparison to the moment of realization, the moment of truth. When they realized the illusion of their life in comparison to the truth that Musa alayhi salam showed them.

**[45:26]** And that's why the moment they saw the miracles of Musa alayhi salam, which they thought they mastered everything themselves. They prostrated before Allah subhanahu wa ta'ala and they said, they didn't even know how to call him. They said, we believe in the Lord of Musa and Harun. Whoever he is, we believe in him.

**[45:43]** They didn't even know his name yet, how to call him. They just believed in him because they saw the light before even they knew who that light was, subhanahu wa ta'ala. And when Fir'awn, he said to them, he says, are you serious right now? You're making this show in front of everybody.

**[45:59]** You know what? I'm going to punish you. You're going to be crucified. You're going to be killed. What did they say? We don't care. We don't care. We're not going back. We've seen the light. We're going, we're going straight towards the light.

**[46:15]** So if you can think of that story of the magicians, how many of us can claim that subhanAllah, when Ramadan started, I saw the light. I'm not willing to go back again to that life of darkness before Ramadan. How many of us can claim that, you know what, in Ramadan, all what I was doing is pursuing that light, not pursuing the Yemeni cafes.

**[46:41]** You have to start taking shots at them. No, I like it. I like it. You better be careful, Sheikh. Yemeni cafes are going to start making du'a against you. I go to Yemeni cafes. No, but what I'm saying is that subhanAllah, we sometimes, we fool ourselves for light. And Alhamdulillah, may Allah bless you all, Jama'ah, for being here in the masjid at this time, at this hour of the night or early morning. SubhanAllah, bless you, Rabbil Alameen.

**[47:01]** But imagine, I want you to keep that in your mind. You're traveling and hopping from one masjid to the other masjid, one program to another program. If it's not for finding that light that will shine in your heart and your life, that you never go back again to the life you had before Ramadan, then you're missing the whole point of Ramadan. Ramadan creates the infrastructure for you, gives you the booster, the ability to escape the gravity of this dunya.

**[47:22]** So once, Alhamdulillah, you're out of space from this world, you're living in divine realm right now. And if you miss this opportunity, you're going to be brought back again to earth, back to where you were. So make sure to find that light, inshallah, wa tabarakah, wa ta'ala.

**[47:42]** Shaykh Ibn al-Qayyim, rahimahullah wa ta'ala, then all what he was mentioning earlier was coming to this point, which hopefully we can conclude with, inshallah, azza wa jal. And that is saying like, look, all of this goes down to explain the ayah in the Qur'an in which Allah subhanahu wa ta'ala speaks about him being the light of everything. The ayah in Surah An-Nur, Allah subhanahu wa ta'ala says,

**[48:05]** Allah is the light of heavens and the earth. He says, the example of his light is like a niche in which is a lamp. And that lamp is inside a glass.

**[48:21]** The glass is like a brilliant star. It's from the oil, which means the source of that light coming from an oil. A blessed olive tree located neither to the east nor to the west. Its oil would almost glow even if no fire touched it. Light upon light, like shining with light completely. And then he says, subhanahu wa ta'ala qal yahdi Allahu linurihi mayyasha. And that's where the point comes for us right now.

**[48:43]** Allah guides to his light whoever he wills. And I need to be part of that wills. But I need to make the effort that guides me to where the light can be taken. And then he said, Allah subhanahu wa ta'ala presents metaphors for mankind.

**[49:00]** And Allah has knowledge of all things. Then he explains how Allah subhanahu wa ta'ala is the light of everything. Qala Ubayy ibn Ka'b. Ubayy ibn Ka'b, the companion, he says, qal mathalu nurihi. The ayah when Allah says the example of his light, qal fee qalbil muslim.

**[49:18]** In the heart of the believer, of the Muslim. That's what it means over here. So the example of the light of Allah subhanahu wa ta'ala that he mentioned here in the Qur'an, is the example of the light of Allah in the heart of the believer. Qal wa hadha huwa an-nurul ladhi awda'ahu fee qalbihi min ma'rifatihi wa mahabbatihi wa imani bihi wa dhikrihi.

**[49:35]** This is the light that Allah subhanahu wa ta'ala has placed in the heart of his servants. So they recognize him, love him, to have belief in him, and remember him. So that's the type of light that you're looking for.

**[49:53]** That light that will bring you closer to Allah subhanahu wa ta'ala all the time. Qal wa huwa an-nurul ladhi anzalahu ilayhim fa'ahyaahum bihi. It is his light which he sent down to his servant, and by which they walk on earth among the people. Meaning they are among the living, just like the ayah that was mentioned earlier.

**[50:10]** Qal fa'ahyaahum bihi wa ja'aluhum yamshuuna bihi baynan nas. He says the light originates in the heart. Which means if your heart is preoccupied, you're not going to find light in it then. Until the effect, until of course it originates from the heart.

**[50:32]** And then the fear of Allah subhanahu wa ta'ala develops as a result of it. Then this light gradually increases until it becomes apparent upon their faces, their limbs, their bodies. And indeed becomes visible even on their clothes and their homes. What an amazing subhanAllah thing.

**[50:50]** Having the light of Allah subhanahu wa ta'ala reflect on your face, and your clothes, and your life, and everything. Becomes devoted for the sake of Allah azza wa jal. So what does that mean sheikh when you say it shines in your house, in your clothes, in your life? Well, so look what's the presence of angels? The angels are made of what?

**[51:07]** They're made of light. The angels are made of light. The angels who are sustained by dhikr. You're asking Allah subhanahu wa ta'ala to make you even like the mala'ika in that sense. To make you angelic in that sense, right? Like constantly full of light. And so the presence of the angels gives sakinah.

**[51:23]** Therefore by analogy, it gives tranquility. Therefore by analogy, the presence of a person of nur gives sakinah, light as well. So it's not necessarily like a physical light that's perceived. It is something that's felt.

**[51:38]** Imam Hassan al-Basri rahim Allah ta'ala was asked, How come the people of qiyam al-layl have the most beautiful of faces? Because they spent the night with the Most Merciful. And Allah subhanahu wa ta'ala dressed them in his light subhanahu wa ta'ala. So when you say someone's nur, right?

**[51:56]** This person's like full of light. Like you're coming out with nur, mashallah. After you've embarked in some sort of religious exercise. That's not something that can be captured. But it's something that can be really felt. Like you spend your day in the dhikr of Allah subhanahu wa ta'ala. I can tell you subhanAllah, even your loved ones.

**[52:14]** Like the way that you come back to them. The way that you return to them. After being in a state of ibadah. There's some lightness there. There's something good there. There's a good feeling there, right? Everything that gets reduced in hipster terms to like vibes and affirmations. And you know all that energy.

**[52:32]** No, no. Like there's nur. That's a real thing. If Allah azza wa jal puts that inside of you. Then you bring sakinah to that which is around you. Just like the angels who are made of nur. Bring sakinah to everything that is around them. So may Allah subhanahu wa ta'ala make us amongst those people. But it originates from the heart.

**[52:48]** And this is the point that he'll get to. Is the point of the hypocrites. And may Allah protect us from being amongst them. It has to originate in the heart. And only Allah azza wa jal sees the hearts. And only Allah knows the hearts. And so the hypocrite can wear the garment of light. But the heart can be devoid of it.

**[53:06]** And that reality gets exposed on the Day of Judgment. And may Allah azza wa jal not make us amongst those people. Ameen. Ameen. And that's why he said to the point about how strong the light will be in their hearts. He says on the Day of Judgment that light will be visible along with their faith.

**[53:22]** Like look, it's going to extend to your afterlife as well too. He says this light will be visible for them on that day.

**[53:37]** It will race ahead of them illuminating the darkness of the bridge until they cross over it. He's referring to what the ulama they call Al-Qantara. Al-Qantara is more like a bridge or more like a tunnel you could say. So to the Sheikh that he mentioned earlier at the beginning of our discussion over here.

**[53:52]** On the Day of Judgment when people receive their books right now. They start heading towards the Akhira, towards actual Jannah. So as they go there in that direction, then they have to go through this Qantara. Which is where darkness is there.

**[54:11]** So now that light they had earlier is going to go through darkness. Now the believers as Allah mentioned in the Qur'an that they will have Their light will be shining in front of them and on the right side and so on. That's for the believers. The hypocrites who have been deceived, who deceived the believers in the dunya.

**[54:27]** They thought they continue to be deceiving even in that moment. But now when Allah says, and Allah is the one who is deceiving them. Because the entire process of going through the account on the Day of Judgment. The hypocrites were left out, were left alone.

**[54:43]** Allah didn't even talk to them. Why? They thought no one is paying attention to them. They thought no one is paying attention to them. So they were happy. Oh wow, no one is talking to us. So we're good, we're good. The hypocrites as they see the believers go in one direction,

**[55:00]** the non-believers going to Jahannam. Of course they freak out but no one is going after them. So they feel okay. When will they be deceived in that moment? So that's when the time now to separate between the believers and the hypocrites. To that moment the hypocrites, they thought they were good.

**[55:16]** Alhamdulillah we're good. So as now they go through this, that's when the believers, they start going through the darkness. Depending on how strong their light is. Even the Prophet mentioned in the hadith, some people they have a light just like a torch. And some even they said he had only a light on his toes.

**[55:33]** What does that mean? They only can see the next step, that's it. They can't see what's next but they can see where they put their foot on the ground. To that level that light can be that weak but it's still this beneficial, right? At least they have light. But then the hypocrites, now the people with light they go and they advance, obviously.

**[55:50]** And everybody is there for themselves. So the hypocrites they stayed behind. And now they start calling the people of light. Can you give us some of your light? Give us some of that light. He goes, you know, they will hear someone saying you need to go back and find your light.

**[56:06]** So they turn around to go and look for light, right? And then the barrier comes between them and that's when they'll be taken to Jahannam. And that's when they realize that they've been actually deceived and fooled all along. Just like what they were doing in the dunya and now they're going to be tricked over here.

**[56:21]** So that's what he refers to in this point actually. So I'll just, a couple of reflections here on the hypocrite in this regard. Like they think they're fooling Allah and the believers but they really are only fooling themselves.

**[56:38]** So that's the moment of deception. Like Allah deceives them instead. So they think on the Day of Judgment, yeah, oh, this is working. It worked. We, you know, showed righteousness though it wasn't our reality. It worked. And then it gets taken away from them.

**[56:53]** But the second thing, by the way, and it actually, subhanAllah, relates to the khatira that Dr. Abdul Razzaq Loewenthal gave today. About the difference between diya and nur. Light and light. When Allah subhanahu wa ta'ala says,

**[57:15]** Allah subhanahu wa ta'ala says the example of one of them is like someone who started a fire. Once it lit up everything around them, Allah took away the nur. Allah took away the light.

**[57:31]** And left them in darkness where they cannot see. Pay attention to this. The sun is light and the moon is light. The difference is diya and nur. What does it mean?

**[57:47]** What's the difference between the sun and the moon? Which one burns? The sun burns. The moon doesn't burn, right? The sun burns. The moon doesn't burn. So Allah subhanahu wa ta'ala says they started a fire and diya came from that fire. But Allah only took away the nur.

**[58:06]** Allah took away the light. But as Ibn al-Qayyim rahimahullah says in another place, He left for them the burning and He took away the brightness. So He gave them the quality of diya, which is burning and light. And then,

**[58:21]** He took away the light and left for them the burning. Which is the darkness of the fire and the fire of hell is dark. May Allah protect us from its punishment. Allahumma ameen. What's the lesson for us? You can't benefit from the perception of righteousness without actually trying to pursue it.

**[58:41]** If you benefit from it in this life and you're not actually trying to embed it and actually trying to have that light inside of your heart, then Allah subhanahu wa ta'ala will make you pay for that on the Day of Judgment. We should, each and every single one of us, be seeking to kindle that light in our hearts.

**[58:59]** Every single one of us has to ask ourselves, dhikr is light on the tongue. Wudu is light on the limbs. As-salatu nur, prayer is light. How much light do I want on my body and in front of me on the Day of Judgment? How much light have I kindled for myself on the Day of Judgment?

**[59:16]** Or will it be said to me, go back and start your light again. It doesn't work that way. Right now you're investing in your light. Just like we said you're investing in your real estate in Jannah, you're investing in your light. May Allah azza wa jalla make us people of His light. Allahumma ameen.

**[59:31]** Ameen. JazakAllah khair. Beautiful. Alhamdulillah. So, I hope next time you guys read that ayah in Surah An-Nur, that you have a whole different perspective on it. Because the Prophet salallahu alayhi wa sallam, as Allah subhanahu wa ta'ala in the Qur'an compares between light and life. So, without that life, without that light, there is no life.

**[59:49]** You're dead, really. You might be walking, eating, and drinking, but you're literally dead. Because, subhanAllah, if your soul is not getting enough of that light, then nothing. And he says, look, we're human beings. We need light to live. And if that light is not there, I mean, we need the light for the body,

**[1:00:05]** but we also need the light for the soul. And if you're only just giving your body the light, then, yeah, you might physically get stronger and get better and so and so, but that doesn't mean that you're happy, you're jolly, you're functioning properly. No, you need that light for the soul as well.

**[1:00:21]** May Allah subhanahu wa ta'ala give us that light. So, Sheikh, a question about the concept of mindfulness when it comes to dhikr. So, could you please elaborate on what it looks like, like internally, externally, when someone is mindful in their dhikr and ibadah?

**[1:00:37]** Like, what do we need to do? How do we occupy our minds to engage in that level? So, what does that even mean? Take the prescriptions of the Prophet salallahu alayhi wa sallam. Learn to spend some time with yourself and repeat and learn until they become reality.

**[1:00:55]** Like, it's not overcomplicated. In order to taste the sweetness of that dhikr, you have to focus on that dhikr alone. And then once it becomes your reality, then you carry it insha'Allah ta'ala outside of that alone time where you're meditating with it, contemplating upon it.

**[1:01:10]** And then insha'Allah ta'ala it becomes a repetition of a reality that you've actually experienced. I remember, Sheikh, reading one of the ulema's statements on the matter. He says, Meaning, when you find joy, when you find, only you find your pleasure and your joy

**[1:01:27]** by intermingling with people, that's a sign of bankruptcy. Like, you're just, you're bankrupt. Which means if you're on your own, alone, you feel that you have nothing. He says, no, you're supposed to have that, that you should look for a moment when you're on your own

**[1:01:42]** because that, being alone doesn't mean that you're lonely. You're alone only, that's it. But you are with Allah subhanahu wa ta'ala, you can find that. So, that sense of mindfulness really is when you're alone, you don't feel lonely. You feel, alhamdulillah, the pleasure

**[1:01:57]** that, masha'Allah, you have the dhikr of Allah subhanahu wa ta'ala. But if being alone makes you feel agitated and feel kind of like uneasy, that means your heart is still actually, doesn't have that full light of dhikr. May Allah subhanahu wa ta'ala make us among those

**[1:02:13]** who have the full light of dhikr. So, Ibn al-Qayyim explained that dhikr is the life of the heart. How can a person move from simply repeating words of remembrance to truly experiencing that spiritual life in their heart?

**[1:02:30]** Like, we repeat the words, but how can I feel them in my heart? The point is, Sheikh, is that you have to reflect on what the meanings are. It's the same thing when someone asks, how do I have khushu' in my salah? What are the meanings of those words? And I think that's where, again,

**[1:02:46]** alhamdulillah, there is such a plethora of information now of what these words actually mean. Like, reading this book, insha'Allah ta'ala, is one of the ways that you'll open up the dhikr, that particular dhikr to your heart, to where it doesn't just sound like words anymore. Again, I did a series called, Deeper into Dhikr,

**[1:03:01]** a couple of years ago. I know Sheikh Yasir, you've done a series on dhikr and the meanings of khushu' in salah. Take these words, insha'Allah, learn what they mean, and insha'Allah ta'ala, try to manifest the meanings as well in your life. You have to actually, you have to mean what you say. Right? That's actually the point here.

**[1:03:17]** So, you have to pursue what you're asking from Allah, subhanahu wa ta'ala, in the first place. A question, how do we embody that light when everything in this dunya, politically, economically, et cetera, feels so dark right now? So, how can we... It's actually the perfect time.

**[1:03:32]** I'm gonna share with you all something, subhanAllah, that, like, you know, I was thinking about, like, the names of Allah, subhanahu wa ta'ala, and the resonance of the names of Allah, azza wa jalla, at this particular time. And, wallahi, like, in my lifetime,

**[1:03:48]** I can't think of a time where humanity has been more ugly, dark, depraved. Like, it's like, you know, to see how dark humanity can get is a perfect opportunity to open up your heart to the light of Allah, subhanahu wa ta'ala.

**[1:04:05]** Because this can't be it. And to share that light, Sheikh. Yeah, to share it. So, if anything, when it gets darker, the stars shine brighter. Allah says, When the night gets to the darkest moment,

**[1:04:20]** darkest point, that's when the break of dawn happens. So, when things get really, really, really dark, I get very hopeful. Because there is nothing going to be worse than this. Insha'Allah, light is going to come after that. So, as you see, the whole world is collapsing, things are going, you know, falling apart, subhanAllah.

**[1:04:37]** This is the golden moment right now to bring the light of guidance to the world. I've seen, subhanAllah, on social media, they are excited about participating in the fast of Ramadan, and they're not even Muslims. Like, wow, I'm shocked, to be honest with you. Like, I've heard about a few people, but a few years back, we had a few friends here, locals in the area, where they participated in the fast of Ramadan, just for the sake of the experience and show support to the Muslim community.

**[1:05:04]** But, no, these people are doing it for themselves now. They want to find that light. May Allah, subhanAllah, guide their heart, ya Rabb al-'Alamin, and many more, ya Allah. So, Allah, subhanAllah, says in the Qur'an, يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَكُمْ فُرْقَانًا If you fear Allah, if you are mindful of Allah, subhanAllah, if you have dhikr of Allah regularly, Allah will give you the ability to find,

**[1:05:25]** ya'ni, the furqan, which means discernment, and the ability to recognize right from wrong, evil from haqq, and so on. Like, by being mindful of Allah at all times, Allah will give that light to your heart to recognize right from wrong, and everything, and so on. So, yeah, if you want to do that, then observe the dhikr, and observe it properly, insha'Allah, wa tabarak wa ta'ala.

**[1:05:46]** Is it permissible for me to join gatherings where people sit in circles and repeat dhikr together? Like, seeking the nur, the light of guidance from Allah, subhanahu wa ta'ala? Of course, Sheikh, there's a well-known disagreement, I think, in Islamic history. There's learning the dhikr for the sake of practicing it, insha'Allah, wa ta'ala, similar to what we do here,

**[1:06:06]** so that people can learn to say it with dhikr, that's where you do it. So, the very first, the baselines are that dhikr is actually something that's legislated. So, just to learn it. Yeah, the baseline is that dhikr is something mashroo', it's legislated, there's nothing wrong with it.

**[1:06:21]** It's either from the sunnah, or it derives from the sunnah of the Prophet, salallahu alayhi wa sallam, and praiseworthy words. And that a person is not dependent entirely on that gathering, or on the repetition amongst people. That's the problem with some of these gatherings, that people become so much dependent on them,

**[1:06:41]** to find that spiritual energy, so that when they're on their own, they're unable to function. They don't do that. And I think that's where the problem is, Jama'ah, that you need to start understanding your dhikr sessions are your individual relationship with Allah subhanahu wa ta'ala.

**[1:06:56]** That's your private time with Allah azza wa jal. So, yeah, there's a time when I sit with people to remind ourselves with dhikr, alhamdulillah, by reading Qur'an, or learning how to make du'a, and so on. But I need to spend more time, more time, alone, not being lonely again, with Allah subhanahu wa ta'ala,

**[1:07:13]** but alone, to remember Allah subhanahu wa ta'ala. There are many actual questions here, not necessarily related.

**[1:07:28]** When reciting du'a, and you don't know the meaning, is it still rewarding? Do you get a reward for that? Of course you get a reward, but it'll be more meaningful if you know the meaning. Even if you say it in English, does it have the same reward, like saying it in Arabic? No.

**[1:07:43]** So, du'a in general, you can make in any language, but again, we talked about this, the prescriptive dhikr. When the Prophet salallahu alayhi wa sallam attached a reward to it, dhikr, then you should say it in Arabic, exactly as the Prophet salallahu alayhi wa sallam said it. So, a very interesting question. Very short, but a very interesting question.

**[1:07:59]** He said, how do you begin searching for Allah? I want to pursue that light, but where do I start? Learning in a structured way, committing in a structured way. So, allotting the time to it.

**[1:08:14]** Alhamdulillah, I mean, there is so much out there in terms of institutions now. Your local masjid, attending the halaqat consistently. But it really does come back to consistency, right? Are you willing to give it the time consistently in order to grow close to Allah subhanahu wa ta'ala

**[1:08:29]** and learn in that next step of your journey? And one of the things, Sheikh, I recommend also, again, that seclusion. That khalwah or seclusion for us, alhamdulillah, is not just sitting down there doing nothing. No, you're doing ibadah, such as doing tahajjud. That's part of your khalwah.

**[1:08:44]** When no one else is watching and no one is listening and just by doing it by yourself. And then also, part of it is, with that khalwah, is you sit down quietly reflecting on words of dhikr, reflecting on the names of Allah subhanahu wa ta'ala, reflecting on your personal life.

**[1:09:01]** Whether you're doing tahajjud or sitting down there just doing the reflection, that in itself, I hope insha'Allah ta'ala, is your starting point. Like you're looking for that. I want Allah subhanahu wa ta'ala to be in my heart. So I'm dedicating my time to be with him. Yes, you might be alone and you feel agitated at the very beginning.

**[1:09:20]** But then there will be a time when you're not alone, you feel agitated. Because I want to be with Allah subhanahu wa ta'ala. May Allah give us that love for Allah azza wa jalla and being always with him, ya Rabb al-'Alamin. I know I'm distracted and I want to feel my iman go up again.

**[1:09:36]** How can I ensure that my dhikr is entering my heart? Like when my iman is down. How can I ensure that the dhikr I'm making gets into my heart to raise my iman? I think we already kind of answered that, right, Sheikh? When we talked about the importance of learning the meaning.

**[1:09:53]** But look, I would say that the Qur'an specifically raises a person's iman. Sometimes before you launch into dhikr, maybe you need to listen to a lecture. And the greatest speech is the speech of Allah subhanahu wa ta'ala. Listen to the Qur'an, read its meaning, bi-idhnillahi ta'ala.

**[1:10:09]** And then you can lean into your dhikr, insha'Allah ta'ala, and clear the distractions of everything else so that your heart will not be distracted. If your eyes are distracted, your ears are distracted, the heart is the most easily distracted. So make everything else distraction-free and insha'Allah ta'ala the heart will be able to focus as well.

**[1:10:26]** So what if you taste the sweetness of iman and the dunya starts feeling so worthless that it becomes hard to participate in this dunya? So every encounter with evil, falsehood feels so heavy. So what do we do in this situation? How can we balance that?

**[1:10:42]** The balance of that is that you find a role for yourself in this dunya. That it's no longer about entertaining yourself, but it's about injecting meaning into it. And so that was the Prophet salallahu alayhi wa sallam. He socialized, but socialized for a reason.

**[1:10:59]** He participated, alayhi salatu wa salam, in every element of society, but he did it in a way that never departed from guidance. You also start to make your worldly pursuits also pursuits of the hereafter. And this is what Ibn al-Qayyim talks about. The definition of the wali of Allah subhanahu wa ta'ala, of a friend of Allah,

**[1:11:17]** is that they take what's ordinary and permissible and they turn it into extraordinary and beneficial. So my job becomes a means of seeking Allah subhanahu wa ta'ala. My rizq becomes a means of seeking Allah subhanahu wa ta'ala. My leisure becomes a means of seeking Allah subhanahu wa ta'ala. My time with my spouse becomes a means of seeking Allah subhanahu wa ta'ala.

**[1:11:33]** Everything I do becomes a means of seeking Allah subhanahu wa ta'ala. So you turn what's ordinary into something that's praiseworthy. It's just halal, but you can actually make it praiseworthy as well. But to feel dejected to an extent, the Prophet salallahu alayhi wa sallam mentioned that.

**[1:11:49]** Qala kayfa an'am, he said, how can I really have an appetite for this world when I've already seen Israfil alayhi salam with his lips puckered to the horn, staring at the throne of Allah subhanahu wa ta'ala, ready to blow on command, and then the whole world disappears.

**[1:12:05]** I feel like that kayfa an'am is a post-Gaza feeling for many of us. After you witness a genocide on your screen for two years, it's kind of hard to get deluded by this world again, right? It's kind of hard. It's kind of weird.

**[1:12:20]** The world doesn't feel the same anymore. Unless you forget, which your algorithm is making sure that you systematically do forget right now. So there's a difference between being detached in an unhealthy way

**[1:12:37]** and being detached in a spiritual way. The Prophet salallahu alayhi wa sallam and the companions, they still very much so are participants in this dunya, but with purpose. The problem is when you lose that purpose and you no longer participate with what's permissible, then you become of it, right?

**[1:12:54]** It becomes you. You become a part of this dunya, rather than being someone that's in this dunya as a stranger or a wayfarer, gharib or abir sabeel, someone that's passing through. When you're passing through, you want to gather what's beneficial. At the same time, you need to stop for some relaxation, some rest,

**[1:13:11]** but you realize that you're passing through, and so you don't get too comfortable when you're just passing through. You don't try to build your fortune in a place that you're just passing through. So may Allah azza wa jalla allow us to pass through this dunya without being tainted by it,

**[1:13:27]** but also simultaneously while beautifying it. Last question, Sheikh. This person, he posted this question multiple times, which means very urgent, basically. He said, urgent. Could completing half your deen help you become a better version of yourself?

**[1:13:45]** Someone wants to get married. May Allah let that person get married. Ameen. To the person who will complete his other half, inshallah. For me, when I hear this question, the first thing that comes to my mind is like, mashallah, you worked so hard on the first half that the second half is the only missing thing about you, right?

**[1:14:06]** But to be serious about this, I think there is a big misconception over here, and unfortunately it comes from the fact that we feel agitated again in this life, and for good reasons because Allah azza wa jalla designed us to be pairs all the time. In the Qur'an, everything is in pairs. Being in pair, obviously, alhamdulillah, it brings that peace and tranquility,

**[1:14:24]** and that's why when someone is not married, may Allah subhanahu wa ta'ala give those who are not married the godly spouse, ya rabbal alameen. They will be pleasing to their hearts in this dunya and in the akhirah. But subhanallah, when you're not married, you feel agitated because there is a missing piece.

**[1:14:39]** When you get married, it's supposed to bring you peace and tranquility. However, that peace and tranquility is conditional. It's not like you get married, mashallah, automatically you become righteous. Right? No. There's a lot of work in there. So therefore, you're going to have to make sure that you make that good choice, inshallah ta'ala.

**[1:14:57]** However, what's the problem with that? Usually when someone wants to make that accomplishment in a relationship, they're looking for somebody who is what? Higher than them or lower than them in terms of religiosity? Let me ask you that question. How many of you guys, raise your hand if you want to marry somebody who is lower than you

**[1:15:15]** in terms of spirituality? No one's going to raise their hand. Wow. How many of you now, raise your hand if you want to marry somebody who is, inshallah ta'ala, better than your religiosity? Raise your hand if you want to get married.

**[1:15:32]** It's a weird group. So you have more hands, raise their hands when they say, yeah, I want someone who's actually higher. Why is that? Because everybody has in their fantasy world that my spouse will be waking me up for tahajjud, inshallah ta'ala.

**[1:15:47]** We're going to be fasting Mondays and Thursdays regularly, inshallah. When I forget, they're going to remind me. May Allah bless you. But that's not the reality of marriage, really. Here's the problem. If you're at that level, and you're looking for someone at this level in terms of religiosity, right?

**[1:16:04]** So you're here, and the person you're looking for is up to this level. So you're pursuing this person to make you a better version of yourself, inshallah ta'ala. But you are not willing to look to someone who is below you.

**[1:16:20]** You're not willing to look for someone who is below you. How do you expect the person above there to look at you? Why would they even look at you? What's so special about you? You're special to your mom, that's all. So therefore, therefore...

**[1:16:35]** You're ruthless tonight. What's going on with you? That's enough tonight, y'all. My advice, if you would like to marry someone... Only your mom loves you? That's like the harshest thing I've ever heard you say.

**[1:16:52]** You make these people cry. You're going to see them crying in the corner. They're not crying out of khushu'. They're crying because you told them only their mom loves them. I'll give you a hug after this. That's all right, inshallah. But seriously, if you want to marry someone at this level, then what do you need to do?

**[1:17:07]** What do you need to do? Get yourself up there. That's what you need to do. So if you're looking for someone that's attractive at this level, they need to be at that level to attract each other. So if you want to marry somebody, make sure for someone around your level. And you grow together, inshallah.

**[1:17:23]** That's the point, Sheikh, that it doesn't become like an exchange of bad qualities. Because no one's a perfect package. Everyone's coming with some baggage of good and bad. When the good qualities meet and you learn from the other, the good qualities that you didn't have,

**[1:17:38]** and you try to eliminate the bad qualities that you have, and then you find also those collective sunan that the Prophet ﷺ taught us to strive for, then you're on a trajectory of growth. The worst thing is when your bad qualities become exchanged, right?

**[1:17:53]** And you bring out the worst in each other. And that's something that's very dangerous. And it's important, subhanallah, to think about, just like everything else, subhanallah, if it's done with the way that Allah and His Messenger ﷺ taught,

**[1:18:08]** then there's khair in it. Otherwise, it can actually become a poison. And some people, subhanallah, like you look at Asiyah, alayha as-salam, she was a woman of perfect iman, and her husband was Fir'awn. The Prophet ﷺ mentioned her amongst the people with perfect iman,

**[1:18:26]** the women with perfect faith. And her husband was Fir'awn. So you can't wait for someone to complete you, right? Instead, you have to build, and romance is. Complete the sentence, Sheikh. Remember last year?

**[1:18:41]** Romance is a skill, right? Love is a gift, but romance is a skill. I don't know, Sheikh. I doubled down now. I'm just saying romance is rizq. I'm going to say that until I die. Romance is rizq. No, but last point I want to bring over here, Sheikh, because I know the question also has an undertone in regards to

**[1:18:56]** their personal life is not something they're proud of, and they want someone to make them a better version of themselves. I just want to remind my dear brothers and sisters, if you have a bad habit, if you have a sin that you're committing, you know, as a single person, marriage is not going to make that sin go away, just so the truth.

**[1:19:13]** Marriage is completely irrelevant because that sin is a sin you commit against Allah, subhanahu wa ta'ala, not your spouse. And your spouse would be completely irrelevant to that. So if you would like to get rid of all these bad habits, work on yourself, purify yourself before you get married.

**[1:19:29]** Sheikh, and parents also, don't try to fix your kids with marriage and leave, like, some unresolved issues. That's such a dhulm that's done to the other person. Like when your kid is struggling with something, like, oh, I'll just get them married and it'll all go away, and you kind of, like, brush it all under the rug.

**[1:19:44]** Like, no, you've got to find your way back to Allah, subhanahu wa ta'ala, repentance before, you know, bringing someone else into that relationship. You have to make your relationship with Allah sound. Yes, marriage is part of a solution of a person finding themselves

**[1:20:00]** fulfilled in this life. But I've been seeing a little bit too much of that, too. It's parents trying to fix their kids with marriage, and that's just not fair to the other person. So be on a path with Allah, subhanahu wa ta'ala, and then only goodness comes, inshallah ta'ala. Correct, rectify your affairs with Allah,

**[1:20:17]** and then Allah, azza wa jalla, will rectify your affairs with the people around you as well. So focus on that, especially in these last 10 nights, focus on rectifying your affairs with Allah, subhanahu wa ta'ala, first and foremost. And also, someone should make you a shirt. So my moment in Ramadan was the Palestinian cheesesteak.

**[1:20:34]** Yeah, right. Your moment this Ramadan is only your mom loves you. So someone should make Sheikh a hoodie with his beard, and only your mom loves you, and he'll wear that hoodie on our Eid fest, I think. Good, inshallah ta'ala. Jazakum Allah khair. Assalamu alaikum wa rahmatullahi wa barakatuh.

## Other Episodes in "Midnight Majlis"
- [Loving the People Who Remember Allah | Midnight Majlis S2 Ep. 7](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep7-loving-the-people-who-remember-allah.md)
- [Leave Your Nafs Behind and Come to Allah | Midnight Majlis S2 Ep. 6](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep6-leave-your-nafs-behind-and-come-to-allah.md)
- [Freeing Yourself From Other Than Allah | Midnight Majlis S2 Ep. 4](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep4-freeing-yourself-from-other-than-allah.md)
- [Allah Will Love You For Your Dhikr | Midnight Majlis S2 Ep. 3](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep3-allah-will-love-you-for-your-dhikr.md)
- [Your Dhikr Makes You Beautiful | Midnight Majlis S2 Ep. 2](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep2-your-dhikr-makes-you-beautiful.md)
- [When Your Heart Makes Dhikr | Midnight Majlis S2 Ep1](https://yaqeeninstitute.org/watch/series/midnight-majlis/midnight-majlis-s2-ep1-when-your-heart-makes-dhikr.md)
- [Getting Past A Grudge | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/getting-past-a-grudge-midnight-majlis.md)
- [Between Self-Admiration and Self-Hatred | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/between-self-admiration-and-self-hatred-midnight-majlis.md)
- [How to Become A Great Person | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/how-to-become-a-great-person-midnight-majlis.md)
- [How to Spot Fake Friends | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/how-to-spot-fake-friends-midnight-majlis.md)
- [Be Your Own Toughest Critic | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/be-your-own-toughest-critic-midnight-majlis.md)
- [When People Cause You Pain | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/when-people-cause-you-pain-midnight-majlis.md)
- [You Choose To Be Learned or Lost | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/you-choose-to-be-learned-or-lost-midnight-majlis.md)
- [Defeat Your Ego Before It Defeats You | Midnight Majlis](https://yaqeeninstitute.org/watch/series/midnight-majlis/defeat-your-ego-before-it-defeats-you-midnight-majlis.md)
- [How to Break Free from Anxiety | Midnight Majlis | Dr. Omar Suleiman and Sh. Yaser Birjas](https://yaqeeninstitute.org/watch/series/midnight-majlis/how-to-break-free-from-anxiety-midnight-majlis.md)